be subtilly understood and may then at length well be done by a similitude if they are taken for the union of the Elements not visibly or actually neither according to the nature of the Element of fire but as an hot and dry Complexion like fire On this manner hath every Element its nature essence and condition attributed to it the propriety remaining incorrupt for it is not to be supposed that because some hearb is most hot as a nettle it doth therefore contain in it self the more fire no but it is rather to be accounted thus viz. that the Quintessence of it is more hot then the Quintessence of Chamomill the which latter hath a lesser heat But the Elements of the body do receive either lesse or more from their own substance or matter even as wood contains in it self more fire then hearbs do Likewise stones have in them more of dryness and earth than Rozins have In like manner also note that the mulittude and quantity of the degree in the Quintessence doth arise from the Predestinated Element and the intension or exaltation of the degree of the Corporal Elements ariseth from the Species or shape of the substance which is unlike But as to the Practick of the Separation of the Corporal Elements from all the other things Observe that it is twofold One way teacheth to extract the Three Elements from the Pure Elements as from the burning Fire from the invisible Air from the true Earth and likewise from the natural Water the which Elements have not such a like Original as the precedent Elements have The other way is of them of alias in which those Four do exist as we said afore but yet with this difference viz. That this exhibits more of the Element of Fire Water Earth or Air with the similitude of the Form of the essential Elements When they shall be separated after this manner they can never be any more dissolved viz. So as for the Complexions to be corrupted or altered any further alias So as to be eradicated out of their Complexions 'T is also to be considered That the Elements by Separation are found to be formally of the likeness of essential Elements for the Air appears like Air that cannot at all be shut in which some falsly think and that for this cause because it presently exalts it self in the moment of Separation and the Wind doth sometime break forth and ascends upward with the Water sometimes with the Earth and other while with the Fire For verily the exaltation or elevation in the Air is very much wonderful like as if the Air were to be separated from the essential Element of the Water it is to be done by boyling the which beginning to boyl the Air is forthwith separated from the Water and carries with it the most light substance of the Water and by how much the Water is lessened so much also is the Air diminished according to its proportion and quantity There ore it is to be be noted here That no Element can be conceived or had without Air although any of them may be had without another wherefore we undertake not the burden of Separating the Air apart seing it is in the other three as the life is in the body for when it is separated from the body they all perish as we clearly teach in the following Practick of Separations In this place there are Four wayes must be considered One way is in Watery bodies that is in Herbs which have more of Water than of any of the other Elements The Second is in fiery bodies such are Woods Rozins Oyls Roots c. which contain in themselves more of the fiery substance than of the others The Third is to be understood of Earthy bodies such as are Stones Clayes and Earths but the Fourth is of Aierial and this is in all the other three as we mentioned above In like manner also are there so many Wayes to be considered of as to the pure Elements after the same manner as is said afore of the Four fore-going Hence then is it easie to be known what the Elements are and how to be separated amongst which the separations of the Elements from Metals come first to be considered of in which Elements there are peculiar Predestinated virtues which are lacking in the other Elements alias which are forced out of the other Elements for although all the Elements are alike in the form viz. in Heat Coldness Moisture and Dryness yet notwithstanding the Drynesse or Moisture c. the Heat and Coldnesse are not the same in one thing as in another for in some it is Appropriative but in other-some it is Specifick by various wayes after this manner according as in every kind they are each of them naturated peculiarly and essentially for there 's no kind of the Elements like to another in virtues Thus also are we to conceive concerning the Separations of Marcasites the which do likewise differ from the others in the Practick and Elemental Nature for every kind or Lineage is posited in a peculiar Separation and must be practised with in a particular way afterwards we will speak of Gems and Stones and demonstrate their Elements for they appear not at all like the others Furthermore Salts are of a peculiar and most excellent nature and of more properties then are perceived to be in the others There is also a diverse essence in Herbs which have no manner of agreement with the Minerals themselves nor indeed can they be alike as to what belongs unto their nature Likewise the property of Woods Fruits Barks and such-like is singular also the property of Flesh Drink and all edible Food and of things not good and clean but evil and impure which are to be separated into Elements There are Two wayes found to be of that Separation which we mean One whereof is the Separation of each Element shut-in by it self into a peculiar Vessel without the corrupting or losing of its virtues the Air excepted The other way is of the Separation of the pure from the impure in the Four Elements viz. after this manner After that the Elements are separated viz. the one from the other they have as yet a grosse substance for which cause there follows another separation of those same Separated Elements we will therefore declare the Practick of them all for 't is to be known in the first place that the Quintessence of things is to be separated extracted this way because truly the Elements drawn out of bodies in the nature of Quintessence are not subjected but are left with it Therefore it is able to tinge the Elements either stronger or weaker which is to be understood thus That the vigorousness do not because of this perish from the Elements when the Predestinated Element that is the Quintessence is extracted for it is it self likewise Elemental and Separable as to the Elemental form but not as to the differing natures as is evident in the
be made by which the Sweetnesses passe into Corruption To prevent which this is our Intention and Experience viz. That i◠that Composition such a thing be taken as may not hinder the Sweetnesse to remain in its proper Essence and such as may be without the Corruption of any other things By this way and means it hath the Virtue of a Balsame to Conserve the dead fleshy bodies of Carcasses and other things For such a like Sweetness is the Balsame of the Earth and othersome there are of Dew for in them hath it its Original We will therefore set down the Elixir of Thronus because there 's no Sweetnesse comparable hereunto It doth also contain more Mysteries then is credible as we set down in the Book of Generations By the preparation of which may be Collected the wayes of preparing other Sweetnesses The Preparation of Thronus is thus Take as much Thronus as you will which let be put in a Pellican in digestion at the Sun for two months but t will be better for a whole Summer Afterwards let be added a fourth part of the Quintessence of Gold and so let them be Circulated together for two months then keep it Albeit this way be very short yet neverthelesse the Elixir hereby made is very wonderful in very old folk Of the Fourth Elixir which is Of Quintessences IN like manner may Quintessences be brought into an Elixir which Conserves both living and dead bodies like as Balsame doth We make but a very brief Rehearsal thereof in this place because t is afore demonstrated in the Process of Quintessences So therefore wee 'l proceed here a little further and set down such things as we have noted to make for Preservation and Conservation Then out of the Elixirs of those processes we will teach the Composition of one Elixir fully as profitable to the body as the Three precedent are Verily you are to underdand that this Elixir of Quintessences hath in it a secret Virtue which daily tends to a Restoring and which endeavours to Renovate and Restore the whole body Therefore it Operates more then a bare Conservation for it also Renovates yet not so perfectly as we have mentioned above of Quintessences and Arcanaes but is of meaner Virtues and that because the Conservative and Renewing property of them cannot be together but yet by this way is Renovation disposed for Conservation thus Take the Quintessence of Celondine of Bawme of each two ounces the Quintessence of Gold the Quintessence of Mercury of each half an ounce the Quintessence of Saffron and of all the Mirobolanes of each one ounce Let them be all well mixt together and be shut in with a blind Head and remain in the digestion of Sun for two months Then adde of the Quintessence of Wine and the Magistery thereof of each one ounce and an half and let them be digested again for a Month as above then keep it as a Treasure not only for Preservation but also for Restoration The Fifth is called the Elixir of Subtilty NOw we accompt it expedient to set down the Elixir of Purity or Subtilty for it Conserves by the power of its great Purity and Cleannesse such as is the Corrected Oyl of the Philosophers this suffers nothing that shall be anointed therewith to putrifie The like doth the Corrected Oyl of Bricks or Oleanum Laterinum effect and many others and yet t is not their property to preserve from putrifaction but they acquire this thing and get such a property from the Preparation and Labour So likewise Distilled or Corrected Wine permits not to putrefie nor doth Digested Wine nor is it at all changed by the fire The Water of Honey doth by its preparation resist putrefaction as to what appertains to sensible bodies but the Crude Substance thereof doth not do so but is subject to all putrefaction We therefore set down an Elixir of Subtility forasmuch as mans body is just like as Mercury it self which is volatile is fixed with its own Water and made permanent also fixed into a Constancy and permanency Now although that this same thing may be done by many other things then what we here describe Yet neverthelesse we will mention such only as are known unto us by Experience Nor will we for this Cause detract any thing from the others but only we say thus much That as yet all of them have not been known unto us nor been Experienced by us The processe of this Elixir is thus Take Oyl Olive Honey and Vinum Ardens or burning Wine of each one pound Destil them altogether according to the Chymical manner and that thrice Afterwards Separate all the Phlegm from the Oyls which are distinguishable by the many Colours put all these Oyls into a Pellican and adde to them of the Quintessence of Bawme and of Celondine a Third part digest them for a Month Then keep it for your use There is no Sensible body is able to resist it no nor Insensible and that for many Causes and properties which we will not at all set down in this place The Sixth is the Elixir of Propriety IN like sort may a perfect Elixir be extracted out of Natural Things as out of Myrrh Saffron and Aloëpatick but as for those Vittues that it proceeds from we describe in their Generations We only mention the process here omitting their Original which we elsewhere do often Treat of Take of Myrrh Aloëpatick and Saffron of each one quarter of a pound the which being put together in a Pellican and placed in Sand let them ascend most gently for two Months then at length Separate the Oyl from the feces by an Alembick without Adustion or burning This Oyl must be digested for a Month together with Circulatum in equal weight then after keep it In this Elixir are all the Virtues of the Natural Balsame yea and such a Conservative Virtue for old Folk more then is fit to ascribe unto it because there doth not only proceed one Age therefrom but Four Seven or Ten c. T is scarce possible to expresse its force and natures but t is in my Judgment sufficiently enough Dilucidated nor do we think it need any more ample Interpretation The End of the Eighth Book c. THE Ninth BOOK OF THE ARCHIDOXIS Of Extrinsecalls HAving in the Precedent Books treated of Intrinsecal Diseases 't is expedient now for us to write of those Diseases as proceed from without and to set down some remedies for them And although we insert nothing in these Books of the Origenal of those Internal and also External Diseases yet notwithstanding we will set down the Originals of those Medicaments and then afterwards the composition of such like remedies for external Diseases Some remedies are onely for Wounds with which a Wound may be cured in twenty four hours which you are to understand thus When there is a Wound made it needs nothing else but that it be again knit together or conjoyned on such wise as
Metalls is four-fold viz the Crocus of Sol Venus Mars and Chalybs that of Chalybs or Steel is the better 't is extracted by Reverberation or Calcination reducing the said bodies into a powder So Iron filed is consumed by Rust the Consumption of the Rust is made by the inhibition of those things which cause Rust and by a decoction extracting the colour of the Rust. Take old Vrine powred off from its residence viz. some Cups of it in which dissolve three handfuls of Salt ground strain it boil it and scum it well Herein again dissolve an handful of Vitriol beaten and two Ounces or three of Sal Armoniack beaten and scum it again very well With this Liquor imbibe the silings and boil them until they are pulverisable the which powder you must reverberate with a strong fire continually stirring it with an Iron rod until it pass from one colour to another and at last into a most lucid Violet colour out of which thou maist easily extract the Tincture by spirit of Wine or distilled Vineger and by the separation of the Elements gather the abstraction left in the bottom of the vessel with which thou maist effect wonderful works as well within the body as without As for the making of Crocus Veneris do thus Take one pound or two of the best Copper-rust or Vordigrease alcoolizated powr thereto plenty of distilled Vineger and stir it well thrice every day Pour off the colour'd Vineger gently and totally sublime or distill it in ashes even to a dryness Let this powder be afterwards washed nine times with warm water from all the sharpness and be dried so shalt thou have the prepared Crocus of Venus or the Flos of Brass out of which thou maist if thou wilt easily extract an Oil according to the precepts delivered in the great Chirurgical work where also its use is explained The Crocus of ☉ is to be extracted by the water of Salt by which the Metalline nature thereof or Malleation is broken the residence is to be washed with hot water and the Crocus to be extracted with spirit of Wine the which being again separated the Crocus will remain in the bottom the which by elevation by the degrees of fire in five times sublimation is changed into a Liquor or the most true Quintessence of Sol. With this thou maist perform miraculous things but hereto is required not a putatitious but an industrious and skilful Artist FINIS Theophrastus of Hohenheim OF THE Virtues of the Members The First Book treats of the Vertues of the Spiritual Members The Second of the Vertues of the Inward The Third of the Vertues of the Outward Members The First BOOK Of the Vertues of the Spiritual Members CHAP. I. Of the SPIRIT of LIFE THE Spirit of Life is a Spirit planted in all the members of the Body whatever Distinction they are denominated by It dwelleth in them all and in each of them and is the One or sole Virtue of them all promiscuously 'T is it that is the supreme and most noble Grain by which all the whole members live But according as 't is extended or disâ—used so doth it become various answerable to its various Seats For in the Heart it is so acted as to assume the Virtues of the Heart which property it is not fraught with in the other members So likewise in the Liver it gets the virtues of it and performs that Office there onely and not in the other parts The like is to be judged of the Marrow but although that these Virtues are either perceptible or not perceptable yet the virtues of all the members are uniform nor are they any otherwise to be understood then thus viz. That the virtues of the Heart do in some sort onely differ from those of the Bones whereas the virtues are but One notwithstanding For the Virtues that sustain and conserve the Bones are not weaker then those are which refresh and strengthen the Heart for there 's as much of importance scituated in the Bones as is in the Heart So in like manner the virtues of the Spirit of Life in the Brain are not of more excellency then those in the Marrow And although by reason of the use and necessity of that in the Brain the contrary seems true yet the necessity of the Marrow is as much as that is of the Brain and the virtues of them both are alike The like consideration is to be had of all the members of the which though some seem worthier then other some yet 't is but one onely Spirit of Life that is the Governor the Virtue the Efficacy and Operation of them all CHAP. II. THE Spirit of Life ariseth from external Causes or Generations and not from Natural according to the Flesh For as the Generation of the other members iâ— twofold so the Generation of the Spirit is simple and is united with the body and the members as we have said this likewise is the cause why as in reference to its own Virtues it cannot be strengthened unless the members themselves be healthy and strong for by how much the stronger healthier and chearfuller a Member is by nature by so much stronger and more refreshingly doth the spirit shine forth And therefore we must not by any means attempt to conserve strengthen and advance it as 't is a Spirit of Life but onely thus viz. by conserving and strengthening the members which have their birth from Nature in their first Integrity and Original Healthfulness this being done the Spirit doth in it self become more enlarged and more strong But yet there 's One thing that appertains to the Spirit onely and 't is this viz. That it be occupied in the Open Passage and kept unstopt Concerning which Oppilation or stopping if it chance to happen we will here annex a peculiar Treatise then after we have so done we will annex two little Books of the Members that govern themselves as shall anon follow You must therefore know that the Spirit of Life may be so stopped that unless the wayes and pores of its passages be opened it may be strangled for the second Generation is nothing else but a Vapour and the Spirit of Life lives in us in the form of a Vapour as the Nature of the second Generation which is made without Nature or Externally therefore the Pores are to be immediately opened even at the very beginning viz. In the Marrow in the Flesh in the Veins in the more principal Members in the Bones in the Ligaments in the Nerves in the Joints in the Bladder in the Diaphragme in the Matrix in all the members none excepted for this Spirit is likewise placed in the Brain as well as in the Flesh and passeth through the Brain upwards downwards and penetrates the Pia Mater and Dura Mater and runs through the Heart and its Case and the Chest of the Gall and the Regions of the Reins and the Centre of the Bladder and possesseth as wel the place
much better become to account themselves as unprofitable servants and as none at all Now albeit that even we our selves may by use in our imitating of these men easily learn together with them to wrest the word of our Teacher only Creator unto our own pride yet notwithstanding seeing that we have not an exact knowledge of the Word but it is to be laid hold on by faith onely and is not established by any earthly reason how specious soever it be Let us cast off this burthen or rather yoke of their reasoning and search after the mysteries of Nature in which mysteries the end or issue proves and confirms the foundation or way of truth let us seek after not onely those mystries but such also as teach us to accomplish the highest Charity And this is that treasure of the chiefest good viz. the material part which we do understand and mean in the writing of our Archidoxis and as for the spirituall part we will refer that to our Monarchiâ How out of the aforesaid bassis and foundation have we experimentally drawn our Medicine whereby wee are made certain and do occularly behold that the thing is truly so To come therefore to the Practick part we will divide this our Book of Archidoxis into ten parts that it may be a kind of assistance for our memory that we may not forget it and withall we will speak so openly that we may be understood by our Sons but not by the vulgar for we will not at all thrust the manifestation of these things upon such so easily We will not disclose our minde thoughts and heart to those deaf ears nor to wicked men but will studiously endeavour to shut up our Arcanums from those with a strong wall and key And for fear least this our labour should not be secure enough from those Ideots that are enemies to all true Arts we shall wholly refrain from writing the tenth Book concerning the use and practise of the things preceding it that so we may not cast the childrens bread to dogges Yet neverthelesse such as are our Sons will abundantly enough understand the other nine And that we may speak more openly of these Arts you are to know in this Treatise of the Microcosme that therein is an approved demonstration of each things both of such as it contains and such as receive or admit Medicine also of such things as be permixed herewith Likewise it viz. the Microcosm is conquered and governed by Medicine and so follows it just as an horse bridled follows him that leads him Or like a mad dog tyed with chains Thus on this wise do I understand Medicine to attract and draw on nature and every living thing Now in this we do meet with three things which demonstrate unto us the virtues and powers whereby such things are to be compleatly done As First of all by what means the five Senses shall bee helped by the mysteries of Nature when as they proceed not from Nature nor have a natural rise or birth as any herb hath out of its own seed but there 's no matter which may produce them Secondly The mobility of the body must be considered also as from whence it proceeds and by what it is moved and stirred and by what means it is to be holpen Thirdly There must be a knowledge of the division of all the powers in the body and what things they are that have an agreement with each member and are to be transmuted according to the nature of those members whereas notwithstanding they are at the beginning one onely nature First of all therefore we will speak of these of Seeing Hearing Touching Tasting and Smelling You may take this teaching example The Eyes have a matter of which they consist as is mentioned in the composition of the body so also have the other Senses But now the sight it self is not out of that seed of which the eye proceeds nor the hearing or tone out of that of which the Ears are made nor proceeds the Touch from the flesh nor the Taste out of the Tongue nor the Smell from the nostrills no more then Reason proceeds from the brain but these are bodily Organs or rather coffers in which the senses are generated Neither are we to understand that these Senses have their dependance upon the grace and pleasure of the Creator in such wise as not to be of the nature of man but only infused by the grace of God supernaturally to this end that the great wonders of God may if at any time a man be born blind be made known unto us We are not to conceive of it thus in this place for the aforesaid senses have their proper insensible and impalpable body even as on the contrary the other part of the body is tangible for every man is composed of two viz. of a materiall and of a spirituall body The materiality gives body bloud and flesh But the spirituality gives hearing seeing smelling touching and tasting So then if one be born deaf it proceeds from the defect of that mansion place in which the hearing is to abide For the spirituall body doth not perfect its operation in an ill disposed place the cause of which we set down in the book of the generations of men In this therefore are the great wonders of God to be known that there are two bodies viz. an Eternall and a Corporal couched and concluded in one as is also manifested in the book of the Generation of man Now Medicine works upon the house and cleanseth it whereby the spirituall body is able to perfect its proper actions therein no otherwise then as Civet in a clean and an undefiled case Secondly Now let us proceed to the motive faculty of the body and enquire whence it is and how it hath its Original viz. what or how the body unites its self to the medicine whereby the motive vertue is encreased You are to understand it thus Every thing that lives hath its motion from nature This is sufficiently enough proved perâ—se as concerning natural motion But now that motion which we imagine and make thereby is to be declared as viz how it comes to passe accordding to our will and intention as for example if I would lift up my Arm it may be demanded by what vertue or power I do it for I see no Organ whereby to move it so but that thus it is done according as was my desire to do And so of walking leaping running and such like actions which are made contrary unto and besides the motion of nature for nothing of such actions is a peculiar product of Nature but is made accidentally These kinde of motions have their original thus viz. the powerful Mistresse Intention is above my motion natural viz. on this wise The Intention or Imagination kindleth the vegetative virtue as fire kindles wood c. as we have written in our Treatise peculiarly of Imagination Now it is not able to accomplish
its operations more potently in any kinde of body then in its own proper body in which it both is and lives Likewise in every body there is nothing more easie to be kindled then the vegetative Soul because that She runs and walks by her self and is disposed hereunto for even as a fire that is covered over and buried doth as soon as it is made bare and hath an accesse of ayre burn up even so likewise doth my phantasie apply and bend it self to the seeing of any thing I cannot direct my eyes with my hands whether I please and would but my Imagination converts them to whatsoever it likes me to behold So also is it as to my journeying for if I have a desire of going any where and do thus propose to my self according as seemeth me good then is my body directed to this or that place thus intended by me And by how much the more it shall have been imprinted in my Imagination and thoughts so much the speedier do I run So then its evident that Imagination is the mover of my course Even after the same manner is it that medicine doth mundifie bodies in whom is a spirituality from whence it comes to pass that that motion is performed the more easily Thirdly Is to be understood the distribution that is made in the body unto all the members out of all such things as are presented unto it either without or within In that distribution is made a mutation whereby the things are so changed that one part serves for the complexion of the heart another part is accommodated to the nature of the brain and so likewise is it with the rest Now the body attracts unto its self two manner of wayes viz. internally and externally Internally it attracts whatsoever is taken in by the mouth Externally it attracteth the air earth water and fire Thus therefore is the businesse to be constituted and defined viz. Those things that are received inwardly are not so necessary to be written for that they are to be known by the foundation of nature viz. these which are distributed thus as we shall speak anon concerning the division But outwardly you are to understand it thus that the body doth attract through the whole skin from the four external elements what is necessary for it which if it should not do the internal nutriment would not suffice for a mans support and because that moisture is so very existent in the body by custome the same body extracts it out of the Element water and so it comes to passe that as long as one shall sit or stand therein he needs not any other quenching of his thirst Now this proceeds not from the waters extinguishing the heat as it quencheth fire but the internal heat attracts the external moisture to it self drinks it just as if it were taken inwardly hence t is that the Cows are able to abide in the Alps without drink an whole Summer for the air is as a drink to them and supplies the place and office thereof The same may be concluded of as to a man Moreover the nature of a man may be sustained also without food if he be set or planted with his feet in the earth So have we seen a man that lived six moneths without food and was sustained onely by wearing a piece or clod of earth upon his ' stomack the which being dry he now and then took a new fresh clod he affirmed that during all that time he was never hungry the cause of which thing we shew in the book of the Appetite of Nature So likewise have we seen a man that sustained himself for many years by a medicine viz. by the quintesence of gold and scarce took half a scruple thereof each day Hence likewise or after this manner have there been many others that have eaten nothing for many years viz. xx years such I remember I have seen in my time Some do attribute this kind of living to the goodness and piety of the persons and some also impute it to God the which we do not in the least desire to gainsay or judg of yet however this thing is even natural for sadness melancholy and fainting or grief of the mind do take away both hunger and thurst so that by the attraction of the body to wit self it is able to sustain it for many years for as much as food and drink are not so ordained or appointed as that we must of necessity eat flesh or bread and drink wine or water but also we may sustain our life with the air and with clods of earth and we are to believe that whatsoever is ordained for food was made that we might try and taste it the which we shall declare more at large in our book of the Monarchy of God Albeit we grant thus much that because of our labours and such like we cannot want temporal and corporal food and that for very many causes and therefore food was ordained for this body as medicine was against diseases Now therefore as to the distinction of things which enter into the body observe it thus that they are distributed throughout all the parts of the body no otherwise then as if vinum ardens or burning spirit were poured into water thereby making it all of the same odour because it is defused throughout the whole body thereof In like manner if ink be put into wine all of it will be rendred black thereby Even thus is it in the body of man the humidity and moisture of life doth presently defuse such things as are received in and that sooner and speedier then what we have proposed unto you by these examples but as to the form that the substance thus took in is transmuted into the nature of this consisteth onely in the members which receive it and digest it into their own likenesse no otherwise then as when bread if conveyed into a man is made mans-flesh and if into a fish t is made fish c. Thus in like manner is it to be understood of the things that are taken in they are transmuted by the virtues of the nature of the members and become appropriated to the nature of the parts receiving them The same is likewise to be understood of medicines viz. that they are transmuted into the members according to the proprieties of them members for they receive their strength and virtues from the proper substances of the medicines according to either the good or evil the subtile or gross dispersing thereof according as the quality of the medicine shall be as for example if it be of a quintessence the transmutation of it will be more strong and potent but if it be a grosse medicine such also it remains even as an Image or picture that hath its ornament from the colours as to fairnesse and deformity the which colours if noble such also will the picture be So therefore that we may collect our experiences in those like things
which we have met withall and may as it were heap them up together for our pozy and better remembrance that so we may have them in a readinesse when wee need them we will write down these nine Books but as for the tenth I will reserve that close in my brain because of the ungrateful Ideots but yet notwithstanding in these 9 is enough declared to our Sons and let no body admire and so much wonder at the teaching of my Doctrine for though it be contrary to the courses and methods of the Ancients yet notwithstanding it is most firmly founded upon experience which is the mistresse of all things and by which also ought all arts to be proved THE Second and Third Book OF THE ARCHIDOXIS Of the Separation of the Elements BEfore we set about the Declaration of the Separation of Elements there are some things which we shall explain seeing that the things written of the Generation of things are not so very consonant with the Separations of the Elements for the better and clearer understanding of that same Separation for every thing is brought to its end and issue the more conveniently where a mature intelligent consideration as to what the event will be precedes For verily thereby the practick becomes the clearer We therefore say that the four Elements exist together in all things out of which doth arise to every one it s Predestinated state But now by what means those four Elements so mutually contrary among themselves are able to agree and abide together without the destruction of themselves you are to understand it thus Whereas the mixion of the Elements is in and by predestination so united and corroborated the case stands thus there is no weight to be accounted in them but the ruling power of one of them is greater in things then anothers power is by which is to be understood that in the digesting or disposition and ferment of the predestination the strongest element will bear rule and overcome and subject the others By which means the other three elements cannot in the least attain their perfection but are in relation to that perfect element as the light or sappy matter in wood is to the firm timber therefore also they are not to be called Elements for as much as they are not all of them perfect but one onely is so when we speak therefore of the four elements wch finally are in all things we are not to understand it so precisely that in them the four Elements are perfect but there is but one onely finished or accomplished element in things the other Elements remaining imperfect by reason of the virtues and puissance of the chief excelling element hence it comes to passe that they can thus accord and consist together because that there is no perfection in three of them upon which account also neither can there be any corruption by the contrarieties to bear rule Moreover that an element is predominant in one kind t is because t is hereunto predestinated and therefore no corruption nor permixion can adhere to them as we mention it in the book of Generations whereas therefore there is onely one element in every thing particularly it is needlesse to seek for four elements in things there being three of them not posited in perfection briefly and finally therefore we must understand that the four elements are in all things but not four complexions actually the case stands thus a substance or matter contains the element water and then it is nenusar or water lilly there is not in it besides this element neither earth nor air nor fire likewise there is not in it any likenesse of heat or drynesse for it hath no peculiar operation but the predestination thereof is water and is the onely element of water under which is neither drynesse nor heat according to its affianced nature But yet although all these things are thus yet notwithstanding the other three elements are in it but the creatures have not their rise out of those three elements which are not brought forth as it were perfect nor have they their beginning or help and assistance from them but out of the predestinated element which is united to and impressed in that stock and kind And albeit that this squares not with the Common Philosophy viz. that the one predestinated element hath of its own nature the other three elements adhereing unto it self yet notwithstanding it is to be believed that the element and substance or matter are different from each other The which is to be thus understood The substance or matter is not from that element which tingeth and elementateth the substance neither also are these elements from the substance but they have an equal like agreement as the body and soul have But now each body as for example The body of some growing thing hath its Complexion and likewise its element Although the element it self is not visible in the growing body nor is it tangible or demonstrable and that for this reason because this element is by reason of its subtilty more strong and subjects the other elements of the growing body And yet all of them are in the body but imperceptibly like as when water is permixed with vinegar it becomes like unto it and although the vinegar shall have changed all in the essence thereof yet neverthelesse the Complexion of the water remains incorrupt nor is it vinegar for that cause but is as much water as afore And although it puts not forth the virtues of water as afore yet it doth not therefore follow but that it hath them still Now therefore by these propositions we are willing to declare by what way the Separations of the Elements are to be made and here shall we meet with two Practicks that require our understanding One is that which the Separation of the Predestinated Element agreeth unto and this we will declare in the book of the Quintessence The other is that which the four Substantial Elements that exist in growing things appertain unto By this we are to understand that the Predestinated Element is the Quintessence nor is it possible to make a separation of the one from the other onely it may be made from the other three Elements as followes hereunder concerning the Quintessence But where we speak of the Separations of the four Elements we mean those four which are essentially in a body from hence hath risen so many various errours because that men have sought after the four Elements and also the Quintessence in the Predestinated Element the which cannot possibly be Moreover you must also know that when the Elements of bodies are not to be separated so that one may be Fire another Water and another like to Ayre and the fourth to Earth according to their Complexions That sometimes the Elements appear with their forms sometimes with their Complexions as the water like water the ayre like ayre the earth like earth and the fire like fire These are to
the smallest part of their Virtues and Qualities but we have chiefly declared thus much that these things may be somewhat understood but as to the quality and quantity of all their Virtues and excellency that is not done by us in the least Hereby may be hinted unto us the greatness of that power which is in our hands did we but know how to use it well Hence also is manifest the cause why man was Created and all things in Earth made subject to him Likewise why nothing be it good or be it had proceedeth forth without a cause the which we declare more clearly in the Book of the Nature of Things for that fundamental and basts brings with it a faith strongly bent upon the Creator and an hope of his Love towards us as of a Loving Father to his Children and therefore we must not snatch at every shadowy and vain Faith but ought to behold God only and Nature and the Art of Nature Wherefore good reason have we to in voak him only in this life and for ever and believe that only which we see so to be and neither Receive or Approve of any thing that doth not agree with Nature but is besides the way thereof The End of the Fourth Book c. THE Fifth BOOK OF THE ARCHIDOXIS Of Arcanaes HAving spoken of Quintessences We not come in order to write of Arcanaes 〈◊〉 Secrets For as to these we understand more to be herein then is in Quittessential Virtues wherein we are by experîence taught that there is a vast difference as to the great powerful Operations by which are demonstrated unto us as by most evident signes which are better and more virtually prositable and which are leâ— virtuous Therefore may we assume the one instead of the other for Medicine according to the suitability of the thing Indeed the Ancients have often judgeâ— Arcanaes to be Quintessences because they saw them to be far more Subtile then the more-gross Substances and knew that they Operated by the Subtilty of their Nature after a wonderful manner But this Errour oâ— theirs proceeded not from their Reason and Consideration but arose rather from the barrenness of the Practick part For they had no knowledge of the determinate difference and limited distinction of the degrees of high things but accounted every higher and highest degree in the place of Quintessences The which distinction notwithstanding must be not only known and defined by the Practick but rather also from the Operations of Medicine Therefore before we shall treate of Arcanaes t is to be seen and known why they are so called and what â—n Arcanum is seeing it hath a Name so excellent and indeed full well deserves it An Arcanum is so called because t is incoporëal immortal of a perpetual life above all or every nature intelligible and is as it were of a more then humane knowledge Therefore Arcanaes being compared to our Corporeal bodies are to be accounted of as incorporeal and of a far more excellent Essence then ours and of as much difference as is betwixt black and white for they have a power of Transmuting Altering and Restoring us as the Arcanaes of God according to their proper induction and Order And although there is not in our Arcanaes an Eternity or that Coelestial harmony yet ne vertheless they are in comparison of us to be adjudged as Coelestial for as much as they conserve our bodies more then â—s possible to Nature or can be searched out and do Operate thereupon by their virtues after a wonderful manner And therefore these Natural Arcanaes are as to what appertains to Medicine to be so compared to our bodies as the Arcanaes of God are to them Neither will we be afraid to write that these Arcanaes are higher and greater then we ourselves and have a most great power of furnishing us with life as shall be witnessed by those Four which we shall set down Nor will we in the least Care for those vain empty Tales of those unprofitable slavish Deünculi or Dwarf-like Divines looking upon them to understand no more then the blind do see So therefore one is an Arcanum in oâ—â— Essence another is an Arcanum of Nature her self for an Arcanum is the whole virtue of a thing but exceâ—â— it a thousand fold Therefore we are able to discourse without â—ear thus viz. The Arcanum of a Man is the whole Gift and Virtue of that which he retains to Eternity as we teach in another Book of this Archidoxis Therefore an Arcanum is to be understood two wayes the one is Perpetual the other is as-it-were-Perpetual This viz. as-it-were-Perpetual Arcanum we judge tâ— be like that which is Perpetual according to the esteem and Predestination of it But there are Four Arcanaâ— only that we have known even from our Childish years with the which wee 'l Compleat this Book and leaâ—â— behind us a sufficient praise-worthy Memory that iâ— we may never forget them praying to the most High God that it would please him of his Mercy to graâ—â— that this cur humane Flesh may arrive to many years that so we may lay apart and erect a long and mild Reâ— for our Age may faithfully hope in him and by râ—means doubt but that he seeing he vouchsafed to assume the Humanity will give unto us to enjoy it that so we may not be at all frustrated in our Hope thâ— which Grant we firmly expect Being therefore the fraught with hope we will in the first place declare what the difference between those Four Arcanaes is both as to the Labour the Art and finally their Vrtues Besides the Final and Conclusive Knowledge oâ— the Virtues of every one of these is requisite on thâ— wise In general they do chiefly Conserve the body in Health and drive away the Diseases therefrom the exhilarate a Sad mind and free it of all Pensiveness they preserve from all Sicknesses and do happily conduct and guide the body on even unto its Predestinated death the which hath no limit except by a diminishing Consumption as we declare in our Treatise of Life and Death And although that we have already declared their virtues in Generall and their Nature neverthelesse they are very greatly and particularly different amongst themselves in so much that they neither of them have an Operation alike or do accomplish their Virtues equally but are different both in manner and form each of them having their proper and peculiar wayes therefore the first Arcanum is the Prima Materia the second is the Stone of the Philosophers the third is a Mercurius vitae and the fourth is the Tincture for even thus in this Order we let down the Practise of them after that we have expounded the manner of their Operation as followeth First of all therefore t is to be noted concerning the First Matter that it shews and gives forth its Predestination to which it is ordained whole and intire and such as is described assigned or exemplified from
and be made one then let them be resolved upon a Marble and be Coagulated and do thus even four times Which being finished thou shalt have the Mercurius vitae which we have so much mentioned afore and with which we shall comfort and refresh our old Age as with an Arcanum Of the Arcanum of the Tincture AFter the same māner is the Arcanum of the Tincture to be understood viz. that it takes away all the unwildinesse of Old Age and every disease and whatsoever corrupts the health and that hath an inclination contrary thereunto This Arcanum is a certain Tincture of such like properties and Conditions as to Operate and introduce Health not after that same way as the three former do but according to its Name for the Tincture tingeth the Good and the Evil the Gross and the Subtile Nor doth it otherwise then so perfect its Oparations in the Body likewise so as to transmute the Corrupt and Disorderly complexions into sound and healthy like that Tincture that makes Luna of Mercury it Separates not the evil there from but tingeth both the Good the evil that they finally become together most excellent So likewise doth this Tincture tinge the Hydropical and scteritial Body into a sound State not that the Dropsie is took away the Original driven out or Separated from the Good but is transmuted into Good even as is behooveful is constituted in its high yea best degree even as the Corrupted Dung or Mud may by the Subtile Corruption of Art be brought into an Elixir able to drive forth every Corruption and that Corruption is not Separated but the whole Substance is transmuted into another Qualitie and Nature The self-same is to be supposed of this Tincture that it tingeth the Body without any Separation of the evil from the good or expulsion of Mans first Essence but by the renovation thereof But yet this is to be known that that tinged body lives no more in the Old Form but is after the manner of Metal transmuted into into another as Copper or any other may Likewise Saturn hath not in it self its Old Quality but the Qualitie of the Tincture it self The very same is to be understood of tinged Bodies such as have received the tinging of the Tincture that they exist no more in the former life from which they were transmuted by the Tincture but the condition of the Body and Form or Beauty is far Nobler better and more Healthful then its Native Original was and is like to Gold in Nature made by the Tincture out of Iron as we have likewise written concerning Transmutations If therefore this Tincture is a Transmutress of Bodies to a better State as that of Metals which so few have the Knowledg and Experience of is there shall be so many such like Various Corporeal Tinctures as there are Metaline Tinctures of which as one is alwayes better then another so are the Corporal T is to be observed that some are naturally Tinctures as Saffron a Flower and Sulphur some are so made by Art as the Stone Realgar c. These Things are most heedfully to be observed because the beginning and entrance that they exhibit to those Tinctures is not small Furthermore t is to be considered that those Tinctures ought to be made for the Seven Principal members and their propertie to be attributed and given to each of them as those that serve the Heart to the heart to the brain such things as are sutable unto it and those Tinctures must be prepared from Metals Hearbs and such like things as are proper Hence will it come to pass that by them the whole Body may be Tinged Nor will it be sufficient that it be tinged by one Tincture onely but even as one Tincture doth onely Tinge one Metal the like is to be supposed of these The Practise therefore of the Tincture is this Take the Essence of the Members from which Essence you must Separate the Elements afterwards put their Fire in Digestion and leave it so long until there resides nothing more in the bottom and that there appears not at all any thing of the Matter Substantially Then take the Matter and the Glass well Luted after this manner with the Lute of Hermes and set it in a Moist and Cold place in which place they will be again resolved into a Visible Matter that Visible Matter is that Tincture whereof we wrote and thus with these few we will conclude For should we write more of this the Stoicks would deride it and therefore we will free our selves from their scoffing and speak onely to the Alchimists The End of the Fifth Book c. THE Sixth BOOK OF THE ARCHIDOXIS Of Magisteries HAving thus finished the Precedent Books of the most excellent Medicaments we have intended to adjoyn this Book of Magisteries And first of all to declare what a Magistery is This therefore is a Magistery viz. that which can be Extracted out of things without any Separation or Preparation of the Elements and yet notwithstanding the Powers and Virtues of the things are by the addition of some thing Attracted into that matter and conserved there Those Virtues do not at all proceed from the nature of the things as in reference to the operation nor do they proceed from a Specifick Virtue but from the Permixion by which those same virtues are extracted If Vinegar be poured into Wine it makes it all Vinegar this now is a Magistery But if Wine be poured upon Hony that is not wholly transmuted hereinto wherefore it is not a Magistery Those things therefore are to be considered that appertain to a Migistery even as What Wines do to Acetum for such as are perfect and are as is fit they should be they are not in the least apt hereunto neither can they make a Magistery Therefore the Natures of things are to be considered likewise the difference of the Extractions of Magisteries is to be heeded as out of Metals Marcasites Stones Hearbs and such like Matters by those things which are not Metalick and are yet nevertheless made like to Metals no otherwise then as Wine is made like to Vinegar both in Powers Virtues and Sapour And that the Wine appears nor different from the Acetum the cause thereof is because there is also a Nature like Acetum in it whence it comes to passe that their Natures have one and the same appearance So likewise i◠the Nature o◠the Metals be pure it doth even in like manner and equally appear so in their Magisteries but yet it is not of that same propertie Moreover as concerning the Additions this is to be noted viz. those Things that are assumed to this intent and purpose although they are not of one and the same Complexion Power or Act yet nevertheless they agree and accord in the preparation For that which results from the Virtues thereof is an appropriated and not complexionated product By those Mediums do the Metals themselves
which wee 'l forbear mentioning of now For That which rests or sleeps doth not naturally offend If the Paroxism sleep it is not felt but if it doth not sleep the Operation thereof is accomplished This now Comforts and encourageth us in that we see many Cares and Melancholy taken away by sleeping But yet this is to be noted in this place That t is not necessary that the man sleep but the Disease it self And therefore we compose a Specifick to sight only against the Disease and not the whole man as is to be understood of Feavors and is to be made use of in them Now we propose and set down such things as are Mortal in the full or perfect man but healthful and Salutiferous in a full or perfect Disease And therefore we set upon the Disease it self and herein we labour that it may have no operation upon the Body nor be able to have on this wise Take of Thebaick Opium one ounce Of the Juyce of Orange Apples and Quinces of each six ounces of Cinnamome and Cloves of each half anounce Beat them altogether exceeding well and being mixt put them into a Glass with its blind Cover and digest them at the Sun or in Dung for a moneth afterwards let them be prest out and be put in again with these following things viz Take Musk one Scruple and half Ambergreece four Scruples Saffron half an ounce The juyce of Corrals and the Magistery of Pearls of each one Scruple and half commix them then after their digestion for a moneth Add of the Quintessence of Gold one Scruple and half which being permixt with the rest there will be a Specifical Anodine for the taking away of all griefs both Internal and External so that no member may be tormented or seized on any longer Of a Specifickal Diaphoretick NOW we come to speak of a Specifical Diaphoretick whereby every such disease is cured that can or ought because of its Nature Propertie to be healed by sweat such a disease is to be driven out with this Medicament beyond all other Medicines For by a Diaphoretick a Cold Disease becomes Hot and is by that Heat took away for it hath often befallen us that the Cassatum or the dead Blood in the Veines obstructing the motion of the good of twenty years standing hath been healed by a Diaphoretick and very many other Diseases which they call Intercutaneous or between the Skin and also such as stick in the Marrows in which Diseases a Quintessence effects nothing much lesse a Comfortative Arcanum the cause is chiefly this viz. there is not so powerful a Vigour in the heart as to drive out the Cassatum except it be done by a Diaphoretick alone for even as the O doth heat the Frozen Stone melts the hard lâ—e even so doth a Diaphoretick display its Virtues upon a Disease which cannot be cured with any other Virtues how noble and good soever And although Flammula or Crowfoot be a most hot Hearb yet nevertheless the heat thereof is not at all comparable to the smalest point of the Nature of the Sun Even so exceeding much is the difference betwixt each hot things and Diaphotericks themselves Therefore we set down in this place a Specifical Diaphoretick which comprehends Diaphoretical Virtues Take of Ginger one pound Long-Pepper and Biack of each half an ounce Cardamomes three drams Granes of Paradise one ounce beat them into Powder and put them in a Glass with one ounce and half of the best Camphire ground or beaten and with two ounces of Aqua Solvens or the dissolving Water Seal up the Glass and let iâ— remain in Sand the time of finishing its Digestion Then Separate from them the dissolving Water and let it putrefie for a moneth and be circulated one week Afterwards presse it out and keep it this is the best and most potent Diaphoretick acting more vehemently then is credible as well in the Cassatum as in other most grevious Diseases of which enough Of a purging Specifick T IS expedient also that we write of a Specifick Purgative and although the Complexions and such like things come under consideration yet nevertheless we are confirmed and build on a solider Foundation taking such things as take away the Diseases and that do not drive away one or another Disease particularly but every evil from whence may be gathered that whatsoever of choler is superfluous and of no moment doth thereby depart The like is to be understood of Offending Phlegm Melancholy and Blood as also of Apostemes and other Corruptions which cannot be purged according to the Complexions nor be resolved with Purgations of which sort of Diseases there are many to be found We do therefore endeavour to draw out the offending Matter onely whether it be corrupt or not whether with an Aposteme or Complexion or any other permixion But as for the tedious and unprofitable discourses of the Universitie Physitians we shall not care for them but diligently consider of the health it self and for this cause we will frame our Medicaments Such a Medicament is Tartar which of its own Nature and Propertie takes away all Putrefactions nor is it inclined to Choler nor Melancholy nor Phegm nor Blood but takes away every unprofitable thing in the Body and such as may endammage it So likewise Vitriol purgeth away all such occasions as give birth to many infirmities For verily we are to consider that Colocynthis doth not purge us of all our Choler or of all that ariseth therefrom neither also doth Rhubarb do it nor doth Turâ—ith carry off every thing that proceeds from Phlegm nor Lapis Lazuli all the Impediment caused by Melancholy nor doth Manna expel all the coutrarietie of the Blood but these our two Specifical Purgatives and many others not here mentioned do accomplish it and that principally in all these putrefactions and superfluous feces of the Body from whencesoever they proceed all which it purgeth no otherwise then as Water washeth Linnen Cloaths and as Soap clears them from their filth and defilements of any kind For thus do they Operate singularly upon each disease We will therefore now set down that Specifical Medicament according to our aformentioned purpose after this manner Take the Magisterie of Tartar and the Magistery oâ— Vitriol both which commix together into one Body then add equal parts of the Quintessence of Saffron the being shut up in a Pellican let them be digested is Sand for a moneth and let the Medicine which â— spake of above be kept most carefully as or the resâ— hereto necessary there is requisite a greater understanding as well with the learned as the ignorant neither are Men onely but also Trees and Hearbs capable of being purgedfrom their Diseases and superfluities for there are infirmities as well in the things that grow as in Persons and they also have their remedies as we have elsewhere mentioned the defect of Anthos viz. when it cannot perfectly grow strong the Magistery
together with the vâ—rtues and preparation of that Tincture of the Naturaâ—â— is for the benâ—fit and honâ—ur 〈◊〉 〈◊〉 Lovers of â—ruth and whereby the 〈…〉 Arts may be reduâ—â—d 〈◊〉 The Laâ—â— Age â—hall be 〈…〉 〈◊〉 as â—â—â—g a Gift of 〈…〉 truâ— spirit so that the 〈…〉 and â—isdom was never 〈…〉 beginning 〈…〉 However in the mean time 〈◊〉 shall not be 〈…〉 press the good and honest men 〈◊〉 shall the Powâ—â— and 〈◊〉 of those many Opposers be any damage to the upright OF THE TINCTURE OF THE PHILOSOPHERS BY PHHâ—â—â—S 〈◊〉 PARACEâ—SUS CHAP. I. I 〈◊〉 Therphrasius Bâ—mbast doth say that 〈◊〉 and according to the manâ—â—ed 〈◊〉 nâ—â— Dâ—â—nâ— Grace there are vaâ—â—ous wayes found â—ut â—â— the attâ—ininâ— to the Tâ—nclure of the Philosâ—pheis all whâ—â—nd finally belong and lead to the same 〈◊〉 and end for Homes Trisâ—â—giâ—i the Eâ—â—pâ—an 〈◊〉 abâ—ut this Work according to his own peâ—uhâ— way â—â—uâ— the 〈◊〉 obteâ—â—ed the same Proâ—es◠〈◊〉 the Arabâ—â—â— continued in his peâ—â—â—ar Method But 〈…〉 followed a very â—â—dictâ—â—â—â—ess I very â—ne of them proceeded according to theâ—â— proper 〈◊〉 and manner but yet never the less they all arâ—ived to One and the same â—â—nd viz. to a Lâ—ng Liâ—e so much desired by the Philosophers and to an nâ—neâ—â— Suâ—â—ntatiâ—n and Conservation thereof in this Valley of Mâ—eriâ—s Therefore I Thâ—â—ph Paracelsus Bombaâ—t he Monâ—â—ch of Arcanum's am in this season gifted by God wiâ—h peâ—uliaâ— Endowments and that for this end â—iz That every Seaâ—cher after this high natural work may have occasion and enâ—â—uragement of imitating and following me be he whaâ— he will either Italian Palâ—niâ—â— French-man German 〈◊〉 Come nither after me all ye Phiâ—â—â—phers Aâ—â—ronâ—ners and Spaâ—â—riâ— what high Nâ—me soever ye â—e of I will 〈◊〉 and open unto 〈◊〉 ye 〈◊〉 Doctâ—râ— exâ—ted by me with 〈◊〉 â—â—â—ine 〈◊〉 that Câ—orrâ—â—al Regeneration I 〈◊〉 〈◊〉 you the Tâ—â—ciure the Arâ—anum oâ— Quintessâ—â—â— in 〈◊〉 〈◊〉 very Fundamentals of all â—ysteries and 〈◊〉 pâ—â—aâ—â—ons de lye hid for verily a mâ—n mâ—y and Ought 〈◊〉 belieâ—e another Onely in such things as hâ— hath 〈◊〉 〈◊〉 oâ— by the fire 〈◊〉 any one shall introduce anâ— trâ—ng besides this kind of Experience into the 〈◊〉 〈◊〉 〈◊〉 Art theâ—e's no cause of giving any 〈◊〉 there unto 〈◊〉 Experienâ—◠〈◊〉 that by tâ—e 〈◊〉 made a se◠〈◊〉 of the true from the false 〈◊〉 the â—iâ—ht of Nature is 〈◊〉 this â—ise created thâ—â— by it may be mâ—de evident the 〈◊〉 or tryal of evâ—â—y tâ—ing but yet to such Only as waâ—k in that â—ight Nâ—â— from that â—ight we wâ—ll tâ—aâ—h by most excellent 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 all â—â—â—h â—s hâ—ve eveâ— befâ—â—◠〈◊〉 time entred upon this 〈…〉 their peâ—uliâ—â— Fâ—ncies and aâ—â—ute Speâ—ular◠〈◊〉 〈…〉 〈◊〉 this found â—tion of mine therefore many 〈◊〉 〈◊〉 have been made Nâ—bâ—es and 〈◊〉 â—â—ny 〈◊〉 havâ— been by their â—utatitioâ—s and 〈◊〉 〈◊〉 turned 〈◊〉 Râ—â—tiâ—k suâ—h as hâ—ve â—â—â—ied Gold 〈◊〉 untains in tâ—eir Heads befâ—re they hâ—ve set theâ—â—â—ands to the Câ—â—les In the first place therefore is 〈◊〉 be learned Diâ—â—stions Diâ—tillations Subhmatiâ—â—s Reâ—â—berations â—xtractions Solutiâ—ns â—â—agulâ—tions â—ermentations â—ixations and every â—â—strument requiâ—â—â— to this work is to be known by use suâ—h as are Glasses â—uâ—â—â—bites Ciâ—culatoâ—ies Vessels â—f â—â—â—mes â—â—uthen Vessels Balneas Wind-Fornaces Reverberaâ—â—â—es and other such like Also a Marble Coales and â—ongs Thus at length mayest thou profit in Alchimy and Medicine But as long as thy Fancy and Opinion adhers to thy Fiction Books thou art not fit or predestinated to any of these things CHAP. II. Of the Definition of the Subject and Matter of the Tincture of the Philosophers BEfore I come to the Process of the Tincture 't is expedient that I lay open unto thee the Subject thereof for this hath alwayes been peculiarly hidden hitherto by the lovers of Truth The Matter therefore of the Tincture see that you understand me according to a Spagyrical sense is a certain thing which doth by the Art of Vulcan pass out of three into One Essence or may remain But that I may mention it by its proper Name according to the use of the Ancients 't is by many called the Red Lyon but is known but by a few this Lyon may by the help of Nature and the Art of an Artist be transmuted into a White Eagle so that of One are made Two and so Lustrous that the splendor of Gold shines not so bright to a Spagyriss as this doth those two have a brighter shine if kept in One. If nâ—◠〈◊〉 doâ— not understand and the use of the Cabalists and of the Ancient Astronomers or their 〈◊〉 thou art not â—Spaanâ— ordained by God for the Spagyrick Art not 〈◊〉 chosen by Nature for the work of 〈◊〉 nor created to open thy mouth concerning the Chymical Art The matter therefore of the Tincture is a most excellent Pearl and a most precious Treasure and the most noble thing next the Manifestation of the Most High and the Consideration of Mankind that can be in the Earth this is the 〈◊〉 of Alchimy and of Medicine which the Philosophers have so accurately sought after but because or the defect of the mâ—ne knowledge thereof and iâ— perfect Preparation they arrived not to its perfect end there is given us an 〈◊〉 onely of the Tincture by their Searchings and Experiences but as for the true foundation which my 〈◊〉 to imitate is lesâ— tâ— me so that no body may commiâ— then 〈◊〉 without Intentions Deservedly therefore do 〈◊〉 my long Experience â— coâ—â—ect and regulate the Spagyrisâ—s and seperate the false and â—Wprdâ— from the true son I have by my long Inquiries and â—â—â—gent Search found out such ways by which I may justly reprove and change many things But yet notwithstanding had I found the Experiments of the Ancient to have been more excellent then mine I would not at all have taken such great Labours as I have willingly undergone for the 〈◊〉 benefit and honour of all Honest Archimists c. Having therefore sufficiently declared the subject of the Tincture in such wise as can 〈◊〉 be done more faithfully between two Brethren oâ— indeed is lawful to be done more I will proceed to its preparation and having first set down the Experiences of the First Age I will also add my Inventions to which the Age of Grace and Mercy â—â— at last adhere whatsoever 〈…〉 thou O Sophister makest and producest in the me 〈…〉 as 〈…〉 of thy Philosophy CHAP. III. Of the 〈◊〉 of the Ancients in order to the Philosophick 〈◊〉 and of a briefer 〈◊〉 PARA Câ—LSVS THE Ancient ' Spaygrists putrefied Lâ—y for a Philosphical Moâ—th and did afterwards 〈◊〉 thence from the moâ—st spirits 〈◊〉 at length the day spirits were eleâ—ated the Caput Mortum they again imbued and moistened with the moist spirits and â—â—structed them often thence from by distillation and that so long until the dry spirits were wholly elevated then afterwards they united the abstracted Humidities and
that is empty as that which is full CHAP. III. WHeresoever therefore the Spirit of life cannot penetrate there a Disease is stirred up for if it be stopped there ariseth a Putrefaction degenerating into an Exulceration for there it dyes in that place But now that which is dead doth putrifie and make an Vlcer according to the Nature of the Member which the Disposition or effect it in for if the Vlcer be made in the principal parts it causeth death From the Oppilations of the spirit of life do proceed Feavers Aposthumes Pleurisies the Iaundice Vlcers and whatsoever seizeth on the body with a Feaverish Fit as the Plague and the like the cause hereof is this The spirit foreknowing its suffocation and death doth first shake the whole body with horror whiles it is as 't were congealed then afterwards if it be resolved heat and inflamation prevail I do here except those Feavers that produce more Pavoxisms or Fits then once as the Quotidian the Tertian and Quartain and therefore as I may so speak if it causeth Fits in the Brain it stirs up the Phrensie Madness and the like If in the heart it induceth the Chorea viti or the Laughing-Disease for it toucheth the Veins of rejoicing and it often happens that it procures Fits according to a time and hour and year But this the Regular Practice of Feavers and the Plague doth discover viz. From what causes such things come to pass the Spirit of Life is subject to influence even as the body it self to the Earth for even as the Body eateth the Earth and is it self that which it eateth and sustaineth its Life from the Earth even so likewise the Spirit of Life eateth of the superior Influence and is nourished by the Element of the Fire in which the four Elements do shine bright For even as the Earth doth according to its fruits shine in the four Elements so here do the influences also shine There are therefore two Practicks to be set before us the first is That the Influence may be so much conserved aâ— is grateful and suitable to the spirit The second is That the Body may be kept profitable to and fit for the spirit this done there follows the health of the body one way as to the Spirit CHAP. IV. Of the Influence of the Spirit of Life THE vertue of the Spirit of Life is extended or enlarged by the Stars and all the Influences of the whole Heaven by which the Firmament is manifested and 't is like a coelestial invisible Vapour with which it is united even as Cold Heat are when a temperature is constituted and made of them But if haply the Stars of the Members do at any time run cross corrupt and cause Fits then also that member of the body is vanquished and either stops the Spirit of Life or doth vitiate and corrupt it in that same Place But there can't be administred to this Evil any other Remedy then a Receslion from that lâ—fâ—â—ence and undergoing another For the Opinion of the Astronomers concerning Nativities and Ascendants is false and wicked For example Put case I am born under Scorpio if now I submit my self to Aries I am become of his stock nor have I any commerce with Scorpio thenceforward It is not therefore any longer my Ascendant then whiles I submit my self thereto even as I have treated thereof concerning Nativities The Place therefore as to the Nature of the Firmament is to be changed nor is the Ascendant or any Conjunction afterwards to succeed So if I should be born under such an Aspect as that I should be hanged and such a like spirit of the Firmament should be in 〈◊〉 at we know it delivered or written of Humane Spirits if then I would hinder and annihilate this efficacie I reject that Planet and take to me another and so the force thereof is broken And although that that property or nature and kind remain yet the effect doth not follow But contrary wise it often happens that an honest and ingenuous man becomes under an evil influence a thief according as is written of Spirits in the Treatise Of the External Senses of men CHAP. V. Of Oppilations in general AS for the removing of the Stopping of the Spirit of Life in general 't is necessary that the spirit be preserved in its heat so as it may be more strong and vigorous therein the process whereof is this viz. That it be made Diaphoretical and constantly glow in its own essence and continue in a full heat the which is speedily done by this Receit Take Saffron Ginger and Triacle c. Extract their essence c. The Second BOOK Of the Virtues of the Internal Members CHAP. I. Of the Virtues of the Heart THe Heart requires nothing els but corroboration of it self when that which is adverse and contrary unto it is removed for it is too weak of it self alone to resist and strive with all those evils which daily beset and assault it And therefore it must be succoured by supplying remedies for that member is the chiefest and given to man for this end and is implanted in his body that it may continue him in his stability and vigour But if any hurt and dissolution of substance possesseth any member 't is not to be thought that the Heart is appointed and ordeined to turn it off but that evil is to be corrected and removed by the help of Medicine where upon that Medicine seems to be esteemed as another Heart For the more diligent and acceptable care of a Physician depends more on registring and ordering the external heart then the internal For this viz. the Internal is not subject to the Physician but the External onely If therefore at any time the Internal Heart hath need of the External 't is wholly necessary that as we have said already it be appled unto and conserred thereon for there must not be onely a Cordial and a simple Medicine administred but it must be manifold for 't is fitting that One Medicinal property do strengthen the elemental powers that another property do hinder a particular corruption or putrefaction that another property do divert and turn away other external accidents therefore 't is necessary that various virtues be congregated or assembled into One Medicine The Recipe thus Note here the Description of Aurum potabile the Matter of Pearls the Essence of Saffron the Essence of Bawm the Essence of Celondine the Essence of Mace c. CHAP. II. THe highest Arcanum of comforting the Heart so as not to be hurt by any accident that may befall and that its substance may not be suffocated or depraved is Aurum potabile or the Liquor of Gold and the Matter of Pearls in the form of Oil like Balsom then next the Essence of Saffron Mace Corrals c. The description of the Gold is this That the Gold be calcined into its yellowness by the Regal Cement of Hil and Malch then let it be separated
Anthos doth the same if it be resolved by the spirit of Aqua vitae so drunk it heals all the faults and Diseases of the Liver But the Liquor of Alchahest hath also a great power and efficacy of conserving and comforting the Liver and consequently of preserving it from the Dropsie and all such kinds thereof as arise from the defects of the Liver The Process whereof is this It must be resolved after its coagulation and be again coagulated into a transmuted Form as the Process of Coagulation and Resolution teacheth For then if when it hath overcom its like it becomes a Medicine for the Liver exceeding all other Medicines And verily should the Liver it self be broken and dissolved yet this stands in the place of all the whole Liver no otherwise then as if it had neverbeen broken and dissolved Whosoever ye be therefore that set about the work of MEDICINE 't is needful that ye endeavour with your utmost diligence the learning how to prepare the Alâ—ahest because of the turning away or hindring of the many Diseases that arise from the Liver CHAP. VII Of the VIRTUES of the SPLEEN THE Spleen is like to the rest of the Members for it it self also doth no less then the rest admit occasion of breaking of the body therefore hath need of having its like sought out Herein confists its mischievousness that it generates Hardness stirs up Feavers Putrefactions Oppilations and many more such like But the Virtue and Industry consisteth herein viz. That the Spleen of the Body be taken our and an External spleen be immitted or implanted For the Life without the Spleen is longer then with the Spleen the which though it cannot be so spoken as in relation to the three aforesaid Members for their being in the body is most highly necessary yet notwithstanding it is true as to the spleen for we can be conveniently without that The whole Practick therefore is to be thus viz. That we may live by the benefit of the External and not the Internal spleen and that we root out the Internal and radically consume it CHAP. VIII AS for the consuming and taking away of the Spleen that 's done by Sutratar from the which separate its Liquor without a Corrosive by a Report in a strong Fire then afterwards abstract it five times Let every Cohobation be rectified with the alias as in the Dutch Cohobation it all with rectified Wine of life so let it be drunk This doth throughly take away the Spleen nor doth it leave any footsteps thereof behind it and doth likewise consume that which was to be digested by the spleen it preserves the whole body from Hurtfulness The same virtue and operation is to be likewise found in the Feces which the Wine of life is separated from the like Efficacy is also planted in Cafa It is to be macerated in Oyle Olive and to be afterwards mixed with one pound and a quarter of Opopanax let it be distilled in an Alembick this Oyle anointed upon the Region of the Milt takes away all the spleen being yeerly used it removes all Diseases begotten by the spleen But yet being used by a more accurate order it doth thoroughly take away and consume the spleen and remove its Griefs Diseases and all its Hurts CHAP. IX Of the VIRTUES of the REINS THE best comforting of the Reins is to be in those things which are Reins outwardly as thus the interiour Reins are to be abolished and taken away and be rendered like to the Spleen and then at length the virtue of the Reins will be intire if the Operation of them shall be slain For they do by their Operation produce the Lithiasis Stone Sand Diabetick and many other such things but the Operations of them being dead and that other Essence be therein none of those Diseases remain but the virtue of the body is good and strong and both its Old Age and its Youth is sound nor is it invaded by any of those Diseases which would happen to them viz. the Reins were they alive and remaining CHAP. X. BVt that the Reins which make more for chastity then do the Testicles may be removed you must know that they may be taken away without any hurt And as for the damage that may follow upon their being taken away it doth not at all pertain to the rest of those passages which run through the Reins themselves for their Matter and Life remains but their Nature and Operation is taken away And this is done by Aroph the which by distillation in Bread is reduced into a Liquor and is to be so drunk this Drink takes away the Evil which the Reins beget CHAP. XI Of the Virtues of the GALI THE highest selicity and virtue of the Gall is that it be materially taken away and consumed for so there will not be generated those chollerick Diseases the Chollick Iliack and such like the Contractures Tremblings and other ill effects of the Ventricle for these parts do nothing else but destroy that which the profitable Members have built up But the Physicians are ignorant that the Gall is nothing profitable for they ascribe unto it great Vse and Honours when as there 's no cause for this is a superfluous Member in Nature and is like a Monster for indeed there 's nothing so good and so pure but that Tares and Cockle are sown therein so likewise the Gall and its like Member is the Tare or Darnel of Nature and hath insinuated it self next to the good not for the conservation but for the destruction of the body CHAP. XII THE process of so consuming the Gall as that whatsoever thereof is unprofitable may be abolished is this viz. that all the Diseases arising from the Gall be removed and that neither any anger or sickness be induced therefrom henceforth And this is obtained by Rhubarb on this wise Take Rhubarb and the Flowers of Cheiri ana and extract the Liquor of Cheiri as we said before and extract it out of the Rhubarb after the same manner as you did out of the Anthos mix these two together and then add as much Wine of life the which when thou dost administer so do as first as to cause the Anger to be appeased then afterwards the Disease if any be from the Gall then after this a thirstiness inwadeth With this the Gall dis-appears and goes away then at last doth Health follow more profitable then the former CHAP. XIII Of the Virtues of the LUNGS THis is the best virtue of the lungs viz. that it remain in its own Matter and that nothing be put thereunto but that it act and be solely and alone without any thing adjoined thereto but now it is more movable then all the other parts of the body the which it hath from the force and virtue of the spirit of life therefore Reason and Vse informeth that this is to be comforted chiefest of all and 't is accomplished by such things as make all
and Serpentina or sea-Plantane 't is like an Herb And yet notwithstanding 't is but one and the same Mercury which doth so manifoldly present it self As 't is with Pustules so likewise is it to be understood of Vlcers some of which are to be cured by the Mercury of Arsmart some by the Mercury of Arsenick some by the Mercury of the Guaieum Wood the Phisician therefore ought to know the tree of the Diseases and of the things suitable some Trees there are of this sort there 's one tree of salt and it is twofold viz. of Rebis and of the Element there 's likewise a tree of sulphur and of Mercury therefore the Phisician must be careful that he implant not two trees into one cure but let him keep to the Rule and know that a Mercury is to be given to mercurial Diseases salt to saline Diseases and sulphur to sulphureous Diseases that it to say to every Disease let an appropriate Remedy be administred as is convenient For to speak truly there are but three Medicines even as there are but three Diseases And therefore those long circumstances and trislings or cavillâ—tions of Avicen Mesue and others are to be cut off and omitted CHAP. VI. NOw therefore after all this that we have hitherto spoken that a Phisician may carry about him a brief â—â—sie â—omâ—en â—ium he must divide or place his Diseases under the Name of his Medicine as we have made a beginning thereof in the aforesaid Diseases and let him carefully shun to say This is the Iaundice for such a speech is beside or void of the Practise of Art and every Countrey Fellow knows such a kind of Art as that But contrariwise thou shalt speak thus viz This is the Disease of Leseolus For so thou shalt comprehend the Cure Property Name Quality Disposition yea thy Art and Science in one word alone For Leseolus cures the Iaundice nor doth it cure any thing else save this Disease By this means thou hast gotten thy self out of all Errors and the cure is thus proved viz. In Leseolus there is a most notable transparency of salt which coloureth and figureth more excellently then a molten Topaz Even so the Iaundice is as I may so term it a diaphanous or transparent Iaundice salt of a yellow colour and hath need of being expulsed and thrust forth by its like After the same manner the yellow Orpmens and the salt which makes the Iaundice is the mother of the Orpment and Leseolus but yet notwithstanding 't is begotten of two mothers viz. Annual and Elemental I do therefore perswade all men rightly and solidly to know those three trees for he that knoweth not the seed of these trees iâ— drowned in meer Errors Thus likewise you shall say This is the Disease of Gold and not say This is the Leprofie nor must any species of it be named And thus to speak is truly Phisician-like and that on this account Because this one Name only doth sufficiently declare what cure thou intendest to apply in the Leprofie and thus to say is much more then if thou should'st call it the Leprofie So again if I say This is a Disease of the Tincture A wise man will sufficiently understand that I both know how and what a Tincture is and how it regenerates and causeth old age to become young So again if I say This is a Disease of Vitriol experience will declare this to be true viz. that the sorts of the Epilepsie may be cured by the Oyle of Vitriol or its spirit The which very thing albeit 't is every where allmost confirmed by writing yet seeing it doth appertain here to the Theory of my intention what hurt is it to repeat it here by what means the Theory is to be perfected But in that I have comprehended these things Theorically the cause thereof is this viz. the especial mean out of which the former is deduced together with the Mysteries of Nature which have been hidden by the Chimical Authours out of whom I do on just grounds prove and demonstrate my Theory of both the one and the other Originality viz. the Elementall in its production and the Annual alias Animal in its Generation and from thence do I build the foundation of my Theory CHAP. VII MOreover we may enquire from the Theory out of what vertue Incarnatives are They are out of ☿ onely 't is it that heals wounds and viz. in a long time by the Mercury of Rosin yet sooner then alias by the Mercury in Mummy and again sooner then alias by the Mercury in Tartar So likewise doth it in Vlcers some whereof are Cancers Estiohmenae's and Erysiples There are many such Mercurial operations or virtues in things Elementary and Annual all found out by the experience of those who do understand what things one ☿ lies in and what things others viz. Mercuries lie in who likewise know how to prepare that Mercury and to form one ☿ into a Topaz another into a yellow-sanders another into a Spirit but each into its exaltation in which it is must pleased And although indeed Mercury iâ— but onely one yet notwithstanding as the need of it is so will it be produced We do therefore testifie in this place that the virtue of Incarnating and Consolidating proceedeth from Mercury alone in which there 's neither Sulphur nor Salt but it must be extracted and reduced into it pure Liquor After the very same manner is Sulphur and Salt to be proceeded withaâ—â— and you must know the exaltation of them if you would obtain the name of a Physician and heal your sick Patients laudably Full well do I know that Purphyrius will wonder to hear that the Saphir is a Mercury and the Noble Iasper so too because he doth not see it nor feel it with his hands Who albeit he is not hitherto any wayes experieneed nor hath ever set himself to learn any thing yet notwithstanding doth dote and dream of I know not what CHAP. VIII SO likewise whence is it that Ginger is a Diaphoretick 't is because of the Salt by the body whereof this is made so to be alias out of which the body is made But that same is the virtue and power of the fire by which the Generations do boâ—le up by which there 's a Generation of Ebullition as is treated of in our Philosophy and by reason of the Ebullition it doth open and unstop and reduceth or advanceth the humours of Sulphur Salt and Mercury into the second third and fourth degree of Ebullition And according as it is constituted in relation to the sieriness of the Salt even so doth it kindle the degree by which degree the humidities do distill forth through the poars and by drops Hence also it is that Mundificatives do cleanse meerly by virtue of the Salt as Noney and other things from whence it follows that in Honey is placed the Balsame of Salt by reason whereof it doth not putrifie for Balsom is the
most noble Salt that Nature ever produced The Attractive virtue or property is of a Sulphureous Nature or Essence as is to be seen in Gums They attract by reason of a Sulphureity Mastich is a Sulphur thus produced and so is Opoponax Galbanum and others Neither are you to believe this Axiome of the Physitians viz. That it is the property of heat to draw but you are to say thus ' Ti the property of Sulphurs to draw or attract and this is most true For hot things do draw there onely where they are that is where they burn but that which burns is a Sulphur but not fix and therefore â—lies away and this Gums do perform Laxatives do also draw from those places in which themselves are not in the manner of a Magnet But the cause why salts do also draw is because of the Impression of sulphur in the salt and because of that it is Coagulated by the Spirit of the sulphur and therefore it doth attract from those places that are more distant from it self In like manner Repercussives are also sulphureous be they told or green or red or whatever other manner they are of for this is the Nature of a Repercussive sulphur it goes to the Center and drives before it whatever moveable things it laies hold on Nor is that true which they usually say viz. That 't is the property of Cold to repercuss Alass those simple Dwarfs think to hold the Fox by the Tayl when as yet they have onely caught him by the Arse He must be a subtile Albertist that would or can desend that Rute of theirs But more at Large of this is spoken in our Philosophy CHAP. IX BVt as concerning what is requisite for us to know about Comfortatives the explanation of the Archeus teacheth that it being like to a man and lyes hid in the four Elements that is to say there is but One Archeus but it is divided into four parts It therefore is the great World and man is the lesser and one is like the other from that Greater proceeds the virtue of comforting so that that which proceeds from the Heart of the Archeus is the comfortative of the Heart as Gold the Emrald Corrals and such like That which proceeds from the Liver of the Archeus comforteth the Liver of the lesser World and so consequently 't is neither Mercury sulphur nor salt that afford this so comfortative a virtue but the Heart of the Elements giveth it from this it is that it flows In the Elements is a virtue and power that brings a tree out of a seed And from the Element it self cometh that virtue by which the tree stands is fastned and abideth thus likewise Hey and straw is strengthened externally as is visible to the eye the like strength is in Animals by the benefit whereof they go stand and are moved and so is it in the other Products Besides there 's another strength not visible but that is a strength it hath in it self by which that Body abides sound and strong wherein it is But this is the spirit of Nature which spirit except every thing hath it perisheth that spirit abideth fix in its body and that-same doth also comfort a man So therefore the virtue of the several members of the Archeus floweth down into the lesser World and that by the means of the Vegetables FINIS PARACELSVS HIS BOOK OF DEGREES C. Theophrastus Bombast of Hohenheim an Hermite Doctor and Professor of both Medicine To the Studious of the Medicinal Art Health WHereas of all Disciplines Medicine onely as being a certain divine gift is praised with the honorable title and name of Necessity by the testimony both of Sacred Writ and also of Prosane and whereas the number of Doctors that do at this day prosperously exercise it is most exceeding small it seemed good to recall it to the former praise of its Authority and Credit the which wee will purge and cleanse from the Dregs of the Barbarous and from their most grievous Errors We do not addict or lind our selves to the Precepts of the Antients but to such onely as partly from the Indication of the nature of the thing and partly from our own labors we have found out and have by the long use and experience of the things made proof of For who knows not but that most of the Doctors in this Age have to the exceeding great hazard of the sick most foully erred because that they have anxiously adhered to the sayings of Hipocrates Gallen Avicen and others just as if they had been so many Oracles proceeding forth out of Appollo 's Tripode and such as from which it would be unlawful to depart even a fingers bredth By these Authors we may doubtlesly be made most gallant Doctors if fates so favour but not Physicians 'T is not Title nor Eloquence nor knowledge of the Tongues nor the reading of many Books though those things are a comely ornament that are to be required in a Physician but an excellent and deep knowledg of Things and Mysteries which one bare knowledg doth easily supply the room of all the rest The Rhetoricians part is to be able Eloquently to speak and perswade and to draw the Judge to be of his opinion But the Physicians part is to know the Kinds Causes and Symptoms of Affects and withall by his piercing quick-sightedness and industry to apply Medicines and to heal even all according as the nature and occasion of every one requires But that I may in a few words trace out to you the manner of teaching but especially as concerning my own particular know that I being invited by the large stipend of the Lords of Basil do for two hours space daily publickly interpret with most accurate diligence the Books of both the Active and also Inspective Medicine both of Physick and Surgery which said Books my self am the Author of to the great fruit and profit of the hearers But yet I have not begged them from either Hipocrates Galen or any else as the custom of others is but these of mine are such as I have obtained by Labour and Experience the chiefest Instructress Therefore when I would prove any thing Experiments and Reason are instead of Authors my Spokes-men Wherefore honest Readers if the Mysteries of this Apollinean Art are delightful to any of you and that a love and desire after them possess you and that you covet throughly to learn in a short space of time whatsoever pertains to this Discipline come forthwith unto us at Basil and you shall find far other and greater things then I can describe in these few Lines But that my intention may appear the more clearly to the studious I am not ashamed to put you in mind by way of Example that we do not in the least imitate the Antients as to the Account of Complexions and Humours for they have falsly attributed to them all kinds of sicknesses Whence it happens that none or at leastwise
virtues give an assault onely in the Synodoia othersome in the Mania or Madness others in the Aschlyte others in the Lethargy c. And this is to be imputed to the concordant property I esteem it worth knowing in this place that which lyes hidden in Nature as in Gelutta or the Herb Chameleon and Bawm which renovate and convey away the Disease without any virtue of the Degrees viz. in renovating and repairing the former Juvenility or Youthfulness and Lustiness But by what reason or cause and by what virtue these things are done is declared in the Book of Long Life as some certain peculiar Mysteries which besides Arcanum's are in the Nature of things Wherefore I think it expedient to pass them over in this place that so I may prosecute what I have begun concerning the degrees of the four Elements And although here are many and sundry virtues which do overcome and conquer Diseases some by their diaphoretick Nature others by a Narcotick others by other properties yet as for these things I refer them to those that give their mind to Theorems and Speculations CHAP. IV. EVery Confortative it temperate In this place the Substance will impead or hinder nothing be it cold or be it hot yet notwithstanding it will not at all endamage the Quintessence in its work Moreover every Specifick is a Quintessence without any corrupting or breaking of its own body Besides there is nothing temperate but the Quintessence all kinds of bodies are Elementated in nature and in their proper accident The degrees of Health Such things as proceed forth from the Earth do possess the first degree of health as All kindes of Herbs Seeds Roots Sponges Animals Flowers Barks Fruits The things of the Ayre have the second degree as all kinds of Birds Those of the Water have the third degree as All kindes of Metals Marcasites Kakimeaes Salts Minerals Rosinous Sulphurs Fishes Gems Stones The things of the Fire the fourth Degree The Tincture The Stone of the Philosophers Albeit there are some other virtues also so be observed which lye hid in Herbs and not in flying things nor in Metals even as the Vrsina the Carlina or the Carline thistle declare the which admit in themselves other different virtues besides the degree amongst which also is the Smaragdine which besides others admits of another 〈…〉 in it self yet they tend not at all to be 〈…〉 onely external virtues and do not at all 〈…〉 CHAP. V. HItherto we have spoken of 〈◊〉 now for Laxatives and their degrees therefore first of all us to be observed that that division or distinction by which Laxatives are divided into four Natures is not to be observed in this place the which forsooth are described on this wife according to the ancient custom Colequintida and Scammony purge Choller Turbith and Ellebor Phlegme Manna and Capillus Veneris the Blood Lapis Lazuli and black Ellebor Melancholly Besides some things there are which drive out a yellowish or yelky Choller Others an Eruginous Others a yellowish cittrine Hydropical Water And others of that kind there be which are elsewhere described which with us are unworthy of credit and that on this account Because the former things operate by alias upon the peccant matter even in any kinds of Diseases whatsoever And by this Sentiment or Rule the innate Disposition of Coloquintida is to provoke to stool where there is Melancholly So Turbith stirs up stools not unlike to slyme even in choller and so is it with the others Wherefore that Judgement concerning the colours of the Stools or Excrements is not to be taken from the Nature of the Disease but rather from that which stirs up the stools Moreover although the Stools or Excrements do sometimes make an Exit or outpuâ—s according to the disposition by the reason of the sickness from which they are produced yet 't is to be considered without difference with or in what Purgations these stools are to be stopped vlz. not according to the nature of the four Humours but rather according to the nature of the four Degrees which do more powerfully stop the belly O great Alaoscopy by which men determine to call that in question which could not by any means be apprehended as shall be the more clearly evidenced beneath when we speake of Stools CHAP VI. LIke as I have made mention of the Degrees of Laxatives in the former chapters so in this place do I rehearse the same things whereby they may take the deeper Impression in your minda viz. that Laxatives do not wholly observe the degrees of the four Elements but have mixt degrees without any respect to the Elements Wherefore the Nature of the Disease is to be the more diligently look't into least von do too rashly abuse Comfortatives in healing a Disease but rather order and accommodate it so that it may on every side square with the nature of the disease and that thou maist in what place soever apply a degree to the disease But lest we should in this place rush into this order of purging with unwasht hands as the proverb goes this is the Work and this is the Labour 'T is to be observed therefore that sometimes there are unequal parts in the same operation in the fourth degree as sometimes Ellebor takes away that which Tithimal or Spurge cannot Likewise the Catapurias or great Spurges expell that which the other two could never bring to pass sometimes Praecipitate sometimes Esula or the smaller Spurge likewise Cassia Fistula Besides sometimes in Fevers a Laxative purgeth Febrile humors as Centaury sometimes in the Cataleptick disease as Hellebore sometimes in the Ascarides or Worms as Agarick and so in others of that kind the cause whereof is Nature and not the humors the which is here unto destinated that it may take away whatsoever is Melancholy or Cholerick or Phlegmatick or whatever other thing may relate hereto For that which you call Eruginous or rusty â—anker'd Choler may slow out from all these according to the account of humors As for all these things what mysteries each have in themselves apart experience will declare CHAP. VII AS for the Degrees of more Intense or Violent and more Remiss or slow Purging note these things which follow 1. Polypode The tops of Botim Maidonhair Turpentine Sene The tops of Elder Gamandrea Stomachiolum Manna Succory The tops of Danewort Whey 2. Siler montanus Sowbread Turbith Asarabacca Hermodactyl 3. Rhubarb Esula Vitriol Diagridium Agarick Lazulus Scammony Centaury 4. Both Hellebors Colloquinoida Tithymal Serapine Cataputia Praecipitate CHAP. VIII AS for Incarnatives and Consolodatives note and observe these things Incarnatives and Consolidatives have in themselves four degrees but the Consolidatives do exclude the Elements in the some manner as the Laxatives do 'T is therefore observable in the first place in what order or proportion the sicknesses which we would heal have their consistency in the degrees For from hence follows the like degrees of Natural things for some
mentioned in the manner of healing For the consideration of Purging is the greatest thing of all which a skilful Physician ought to observe CHAP. III. NOw follows an Example In Laxatives Those things which provoke to Vomit are thus described Take of white Ellebor one drachm Cinnamon and Nutmegs of each half a drachm the juyee of Thebaicum one scruple This description shews both the Weight and the Nature of Vomitives which do also purge by stool on this manner Take of Vomitives one part of Comfortatives as much of Thebaicum-juyce a third part of the Laxative simples then order and digest them according to the manner of confection administer them according to the proportion of their giftedness Or do on this wise Take of Mithridate and Rob de Kibes of each half a drachm the juyce of Poppy one scruple Precipate one drachm make them into a form Or on this wise Take of Cataputia Tythimal Ellebor of each one scruple of Annise â—enâ—el Crocus Martis and Terra Sigiliata of each 15. Granes the juyce of Thebaicum of Poppy and of Henbave of each seven Grains dispose them into a form But if the Vomitives do not operate by stool alias but if they operate by stool and not as Vomitives such as are Rubarb Colloquintida and others of that kind tâ—ke those which are the most efficacious Laxatives and that consist in the third Degree join them to Confortatives and to a sixteenth part of Narcoticks on this wise Take of Scammony one Drachme Species of Gems and Diamoscus of each half a Drachm of Opium half a scruple Mix them to a form The like is to be judged of Rhubarb and the rest Furthermore if they reach to the second Degree adde a twelfth part of Narcoticks as 't is customary to do in Turbith and Hermodactilâ— and the rest of that kind But if they are of the first Degree then alter nothing but so conjoin them with Confortatives so as advisedly to consider whether or no thouwouldst have them cold or hot Prepare them with the Confortatives after this manner Take of Diagridium Agarick and Sowbred of each one scruple of Red Corrals one Drachme of Opium one Scruple Or else thus Take of Vomitives and Laxatives together yet so as that their own weight may be preserved on both sides and so double the Receipt then mix it to a form CHAP. IV. INCarnatives whether before or after Purgation the Receipts are described according to the Physicall art and knowledge on this wise First of all place each of them in the first Degree If therefore the Disease be transmuted from the first degree into the second from the third into the fourth do accordingly In the jaundice Take of Locusta's one Drachme of Centaurie 2 Drachmes of Resibolae alias Rebisolae three Drachmes Mix them according to the Prescription of Experience with the addition of Wine then administer it by way of a Potion Now if by such a Receipt the Patient be not cured then seek into the second third or fourth degree and according to the manner of my Prescription describe thou the Receipt Therefore there are three things to be considered of in the Composition of Receipts viz. the Specifick of the Plannets as Latusâ—i that is Mouseare Then the Elementated things of Nature as Centaury and finally Narcoticks as Resibolae Opium Moreover although Centaury doth more fully operate then the Elementated things yet notwithstanding experience requires this But whereas the weight doth not agree with the Rule in the present Receipt the cause of it is the now spoken of Experience which composeth the Receipt from its own nature and not from the Rules So likewise in Feavers Take of Nectar one Drachme of Crabâ— half a Drachme of the juyce of Thebaicum one scruple But such as do follow the Rules have the same Proportion with the former description which consists of six Parts or more But I would rather have Experience then that bare painting of such mens writings as study Rules only CHAP. V. IN the falling sickness where the Receipt hath need of a Composition in the third degree there a Compound hath no place but a Simple onely is to be administred as by the spirit of Vitriol and others of that kind In the first degree the Receipt is to be described according to the prescription of the first degree according to this advise In the Palsey Comfortatives are to be administred by themselves as Aquavitae the Essence of Lavender Aurum Potabile the Liquor of Gems and others of that kind so in the fourth degree is the Rule to be observed Moreover if there happens a twofold need or use of Medicine viz. within the skin and without it as in the Palsey then administer also duplicatly to the Paralitick and contracted Inwardly according to the aforesaid manner but outwardly a Balsom according to Experience even as the manner of administration is But those things which are made for a Balsom take on this manner First of all take onely those things which are of the Planets and do not look after either Elementary or Narcotick things As in Contractures the highest Experiment is the specifieum of Serpentina then also the fatness which is extracted out of Ebony men Turpentine Oile of Nuts Oils of Guaieum and others of that kind Now by this account there are innumerable things which follow Experience and not the rules For those kinds of Diseases are better to be healed by such things as are sound out by long and daily use then by Canonical Receits CHAP. VI. IN Incarnatives both Experience and Rules are to be observed on this manner Diligently and exactly inquire whatsoever is of the Planers and withall in what degree it accords with the Incarnatives then the order of making the Composition as the following Receit in the Fractures of Bones doth demonstrate Take of Comfry Aristolochia-Rotunda Serpentina of each one pound Moreover although besides this there are infinite ways mentioned for the healing the fractures of the Bones yet notwithstanding whatsoever is here adhibited besides what hath been said doth hinder and impead the present order of Healing Nor do I judge it sit silently to pass over in this place the various and many kinds of Consolidaes as also the known things of the Serpentina's and those that are unknown therefore they shall not be rchearsed by me because they do nothing at all impead the Weight but are referred unto the same according to the prescription and Rule without respect of either Heat or Cold which do corrupt and mar the description of the Receipt But in Wounds observe the following way of composition First of all Collect into one whatever are of the Planets and Wounds each according to Experience thus Whatsoever is of a Crude Balsom bring to an Oile by extraction and that too in an equal Weight without any addition either of Heat or Cold so that thou maist abide or depend on Specificks alone thus Gums must be dealt withall in Emplasters
of the Dose 'T is therefore behoveful for a Physician to know what and how much Weight the Disease is loaden withall for so much Weight of Medicine doth the dose likewise require and therefore you are to observe that the Weight is to be administred and not the degree for herein is placed the chief foundation or rule of finding out every Dose This now must proceed from out of the number and not out of the body of those things therefore the first or chiefest thing is this viz. that the Ares of the Microcosm cures it self and not the administred Medicines For as soon as ever the Disease shall be brought to equallity it doth presently follow that Nature her self cures what is contrary unto her Therefore you are to know that every Dose is not to be used beyond that aforesaid number that is taken from the Disease For there are 24. Lots contained in Nature her self in which number the Medicine it self must likewise be taken that so it may attain and reach to each Number The same is to be taken out of the Anatomy of Nature For as I may so say there are herein 24. Minutes of Diseases so are there twenty four Lots in Medicines and therefore by those twenty four Minutes and so many Lots must every Physician know how to administer his Medicines that so he may bring in an equal Number on both sides into the Microcosme this done the virtue of Nature is such as to cure the sick Therefore 't is worthy observation how that it very often happens that very many though their Disease be dead or extinct are neverthelese as yet much like to those that are sickly and that for this reason because the virtue or power of Nature it self agrees not as 't were in a universal Harmony and therefore cannot exhibit or perform the Office of a Physician from the defect whereof and not from the Disease it self doth death befall CHAP. III. BVt to speak on of the 24. Minutes you are to note that in these Minutes the highest or chiefest Equality as well of Nature as of the Disease doth consist and here observe that a complexionated Disease doth divide it self and doth partly descend and also partly ascend from one even to twenty four and that not because 't is onely one Disease but as many as be the Diseases so many different Minutes be there the faculty also or power of Complexions doth contrariwise ascend from the supreamest even to the twenty fourth alias doth descend from the supreamest to the lowest Hence therefore is such and so much ignorance risen in the Physician that he can't know the Disease in its Minutes save onely by the Dose Neither do we intend or is it our meaning that any Disease consisting in the third or fourth Minute can advance or encrease it self but rather this alone must be understood that there are twenty four Lors out of which the Dosis doth proceed As for example In the Caducus or Falling sickness there are twenty four Minutes the which do require even so many Lots and yet notwithstanding 't is but one onely Disease or species and kindes of that-same Disease and therefore to find out the Dose the Theorical part can't exhibit or afford it you but yet Experience can For the Composed Dosis doth proceed from Nature as 't were Hereditarily and must therefore be preserved and administred according to nature and that according to the Dose of Experience But now seeing that this same thing must be referred to experience you must in the first place understand whether or no the Anatomy of that Dose doth well or truly agree with the Anatomy of the disease whence it follows that in this 24th Number each disease affects or requires its own proper Dose to ascend even to an Equality but beware that thou dost not transcend or exceed this Number for verily 't is the office both of the nature of the Microcosin and also of the external Elements when they have an agreement or are harmonious in the body to assord and cause Health And that Conjunction is in like manner as Cinnaber which is too too much graduated Therefore in that kinde of Elementated exallation they assord or give their own exaltations to the virtue of the Microcosin And so the first Grane alias that which at first is but a Grane passeth into a scruple a drachm and Lot and some Granes amount unto a pound some also into a greater quantity viz. Into a Kist and other some also into talents CHAP. IV. HItherto we have spoken of the virtue of a thing and of Nature but now the case is altered if there shall be either a putrefaction or superfluitie or Syndenocha the dose of which is ro be thus administred For such like Syndenochaes must be prevented by Laxatives and that on this wise that every Laxative be accounted for Resolutive and therefore must you take your doso from the Resolution and not from the Laxation or Laxative property For if you shall take or derive it from this there will presently be sueh a change in a man as can neverbe done by the other Withal 't is expedient for ye who are Physicians well to know or distinguish a Resolution presently and at first sight that so with your dose composed of this ye may purge innocently without any hurt the which knowledge must be on this wise manifested viz. What soever resolveth it self into a solid Water consists of ten Grains But whatsoever resolves it self into a perfect Resolution consists of six Grains only But if it abide together with the Material Substance it contains onely three Grains Moreover that which in it self before its resolution passeth into Putrefaction and from hence declines into a solid Vegetable Substance challengeth to it self the fortiâ—th Grain But if it shall abide in Putrefaction or else putrefie after the Animal Resolution then it possesseth the Eighty third Grain But that which abides in its Own Fssence and conserves inseparably in it self the Crude Substance of both Sex is extended and reacheth even to an Ounce And if it descend of the Matrix of the Aire it obtains the double of the number But if from the Matrix of the Water then it gets it self the treble of that Number If of the Fire then the doso doth now come to half the Weight Wherefore observe here such things as are needful for Laxation viz. Some dissolved things that proceed from things coagulated do even purge in half the dose So likewise is it with solid to solid things But some things do loosen from the propriety of another Resolution as Manna purgeth by a virtue which it resolves every day thing by and Siler doth the centuary Now 〈◊〉 loosens from a conjunction or assinity Therefore 't is to be noted from all these things that a Purgation is nothing else then as 't were a certain Tincture but yet void of any shew of colour the which resolves even Minerals and dissolves even