appeared to the Magitians which our translators to keep the people in ignorance translated Wise men that came to worship Christ in his Infancy Such were the Visions of the Prophets and of Iohn in the Revelation 2. The transformation of living bodyes as was in Moses his time before Pharaoh and the Transfiguration of Christ. Let no man say I writ Blasphemie in following my Author in this and say it was done by Divine power I le easily grant it I'ts by Divine power the Trees blossome and bear fruit if you say that 's according to Nature I will quickly answer you That it is Divine power and the finger of God himself that upholds Nature and the Creation in the state t is in 3. The third is Characters or certain strange words which have the same vertue with Harbs c. and will cure Diseases as well 4. The fourth is called Gamahew or Gamaheos Viz Images and sculptures with certain strange Characters engraven upon them which carry the vertues of the Heavenly bodyes and mightily strengthen Creatures below For as a key opens a Lock a Sword wounds and a Breast-plat defends so the Images of things above engraven upon things below have a strange operation upon Sublunarie Creatures 5. The fift is an action from one to another and that by Images which are like them I would translate my Author in this particular if I durst but I dare not before the Nation is honester 6. The sixth is Art Cabalistick Cabal amongst the Ancients was nothing else then a certain mistical Symbolicall and Aenigmatical Divinity it was three fold 1. That which Adam learned of God and taught to his Children 2. That by which God delivered the Law to Moses upon Mount Sinai and Moses again taught it to Joshua This continued by succession unto Ezra yet was it lawful for few to read it and not for those few before they were forty yeares of age 3. The third Cabal was invented by the Jewes Rabbies which converts the Letters and sillables of the scripture into Number and finds out the hidden sence of them c. But the Cable of Paracelsus manifesteth a way whereby Characters Figures Sigills and words strang things which some think is impossible may be Performed He teacheth a way how a man may hear ones voycé cross the seas Nay how one thet dwells in the East may hear ahother that dwells in the West and both keep their stations though thay are above a hundred Germane Miles distant In Naturall Magick Imagination bears a great sway not only in gausing but also in curing diseases For proof of which we may let Phylosophie alone Look but upon a woman great with child and you may see it without a paire of spectacles Imagination is a knowing power it acts potently upon other things beside it self and although knowledg and 〈◊〉 concur to a Local Motion yet are they not the first cause of Motion neither can they work alteration or change in their own body much lesse in another But Knowledg is an act of the soul and appetite alwayes followes it or alwayes should Neither is the soul of man conversant only in it's own body if it were How could one man love another And if the souls of men produce Mutuall Love why not a Mutual help by the same Rule Hence it comes to passe that many times a sick man is more cheered by the sight and Companie of one man then he is by the help of another It 's in vayn to object That Humors and Spirits are immediately and directly moved by Imagination for 't is only Accidental They are moved by the Attractive Retentive and Expulsive Faculties Weconfesse a sudden fear will make a man tremble though there be no reallity in it so then the Humors and Spirits are the second cause of the chang of mans body but the first and remote cause is Imagination You may see it clearly in all Epidemical diseases who is sooner taken with them then they that fear them Or I 'le make it more clear by a simillitude An Apple-tte is the second cause of bearing the Apple but the first and remote cause is the sun which causeth the tree to spring and grow blow and bear But the first cause seldom produceth an act without the help of the second cause For Example In a Pestilential time Imagination it self will infect a man but 't is fear and terror caused by that Imagination which corrupts the Humors and changeth them into the nature of the thing feared Those that have read Physical Authors know what strang Imaginations a Melancholly Fancie will introduce into men As one that conceited his Nose to be bigger then al his body Another that he had no Head A third that he was made of Butter who being a Baker by Trade durst not come near his Oven lest he should be melted Another that he had gotten a Fish in his blood But to let passe others My self the translator of this work Anno 1642. had a Patient in Old street London who being troubled with a Melancholly distemper conceited himself only a man and all others that came neer him Wild Beasts that came to devoure him To see whether this Fancie might be removed or no I perswaded him He was made of a black pot This also wrought upon his Imagination and then he durst let no body touch him for fear they should break him until at last his cure drawing neer such vayn delusions vanish't To return to my Author The strongth of Imagination appeares in this to goe no further In that Women with child will not only desire but also eat such things as are not fitting to be eaten and their health is so far from being impayred that it is much amended by so doing That the Imagination of one man will work upon another is very conspicuous by a Woman with child the child bearing the mark upon it's body of what the Mother desired Nay if we doe but consider what Union there is between our Spirits and the Angels and Intelligences nay to reach a little higher If man be united to God by the person of Jesus Christ what wonder is it that one man should be united to another by Imagination He that would know more of this let him read Synertus his book of Alchymie V. A Physitian ought to be busied in diligent speculation and happy Imitation of Nature A Physitian ought perpetually to watch the Motions of Nature and order his Physick accordingly that he may expel the infirmities of Nature that way If he drive the same course Nature drives the Cure will bee easy because Nature helps and safe because 't is Natural Let all Physitians know that they are servants and not Masters to Nature VI. Physitians are Rulers over both body and Mind We told you before the subject of a Physitian was the whole body of man taken universally And he that doth not know that the Conditions of the body follow the Temperature of the Mind
be black it is dangerous 3 Clouds on the top of the Urine are but 〈◊〉 seen and when they are seen they portend but little good and the blacker they are the 〈◊〉 they are because they carry the Image of Death 14 Accidental is double for either it 〈◊〉 an incertain or certain place in the Urinal 15 Such as occupy an incertain place and somtimes fly up and down in the Urine and somtimes settle in the bottom are somtimes like Bran somtimes like scales of fish and somtimes like thrids 16 Such as keep one certain place are either in the bottom as red and white gravel little clods of blood worms thick flegm like snot or else in the top as wind fat and things like Cobwebs Hermetical 〈◊〉 of Vrine 1 Urine is Salt separated from undigested 〈◊〉 2 Of Urine some is Exterior some of Blood and others Mixed 3 Exterior Urine is that which comes of what we eat or drink that is of our Nourishment neither hath it any other Indication than what belongs to the Stomach Liver or Reins It is called also the Urine of Tartar because it comes of congealed Tartar or 〈◊〉 4 It is two-fold Sound or unsound Sound is when there is a Tincture of Sulphur with it and yet notwithstanding it is not alwaies of a Gold Color but somtimes redder and somtimes paler 5 The Urine of Tartar is known by the Circle which if it be only of a 〈◊〉 color it shews Tartar and the separation which is made in the three Members Stomach Liver and Reins 6 The Salt Sulphur and Mercury may 〈◊〉 be discerned in Waters For the Bottom shews the Mercury The Settling neer the Bottom the 〈◊〉 And the Tincture the Sulphur 7 The Urine of an unsound Man is two-fold 〈◊〉 〈◊〉 and of Nourishment 8 The 〈◊〉 of Tartar is three-fold 1 Alcolita which signifies Congealation and the Tartar of the Stomach 2 Scatea signifies Putrefaction and the Tartar of the Liver 3 Tremula which signifies stopping and the Tartar of the Reins 9 The Urine of Nourishment is Dreggy and signifies a failing in the Attractive Vertue 10 The Urine of Blood is when a Circle is in the 〈◊〉 of a different Color and it tends commonly to Redness and is the messenger of grievous 〈◊〉 11 The substance of Urine is three fold Thick Cleer and Diaphanous or like Cristal You have the 〈◊〉 the Symptomes follow LIB IV. Of Symptomes 1 SYmptomes taken more generally are an effect shewing the strength of Nature More specially they are an Accident proceeding from the Disease 2 In Symptomes we are to consider the 〈◊〉 and Causes A Symptome is either Primary or Secundary 3 Primary is a hurting of the Actions or Functions 1 Either of the Animal in respect of sence or motion 2 A lessening or depravation of the Vital in Quantity or Quality 3 A corrupting of the Natural 4 Secundary is either a change of the Quality or a vice of the Excrements The change of the quality is two-fold either Common to al the Sences or Proper to one Common to al are the Bigness Number Figure Motion or Rest changed 5 Proper are the Simple Effects of the Body and they are either to be seen as the color in the yellow Jaundice or to be smelt as a stinking Breath or to be heard as noise in the Ears or to be tasted as bitterness and saltness in the Throat or to be felt as the heat in a Feaver 6 Excrements offend either in substance or in quality or in quantity in manner or in time 7 The Causes of Symptomes are either the first or arising 〈◊〉 the first The first are a hurt of the Functions either of the Animal as the Brain Sences and their Organs or of the Vital as Diseases that afflict the Heart and Lungs or of the Natural as such Diseases as afflict Nourishment and Generation 8 Arising from these are the change of qualities whether arising from the Simple Affects or the vice of the Excrements 9 The Causes of the Simple affects of the Body are the hurting of the Natural Functions namely Attraction Retention Digestion Expulsion from whence vicious humors arise 10 The Cause of vicious Excrements is these vicious Humors which offend in quantity quality or substance 11 Thus you have the Common Affection of Pathalogia The Special remains which are Aethiologia and Nosologia LIB V. Of the Aethiologie of Diseases 1 AEThiologia is that Art which declareth the Causes of Diseases 2 The Causes of Diseases are either General or Particular 3 The General are the Theological or Physical 4 The Physical are either bred with us or come afterwards 5 Those that are bred with us are either Natural or against Nature through fault either of the Seed or of the Mothers Blood 6 Those which come afterward are either External or Internal The External Causes of Diseases 1 The External Causes are either more necessary or less necessary 2 More necessary are the six things not Natural namely Air Meat and Drink Sleeping and Watching Exercise and Rest Fulness and Emptiness and Affections of the Mind 3 Air begets Diseases either by Inspiration or Respiration and changeth our Bodies by a Quality manifest or hidden and that according either to the Heaven or the Wind. 4 Nourishment changeth our Body according to its Quality Quantity and convenient Use. According to its Quality Intemperancy Matter or Substance 1 According to Intemperancy when it is hotter colder dryer or moister than agrees with our Bodies 2 According to Matter when it is either too thick or too thin of Juyce 3 According to Substance when it is 〈◊〉 before it is eaten 5 According to quantity when we eat so much that we over power the Vessels or so little that our Bodies want Nourishment 6 Sleeping and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they are 〈◊〉 or not taken at 〈◊〉 times 7 Exercise and Rest 〈◊〉 1 In Quantity when they are either too much or too little 2 In Time when they are taken 〈◊〉 8 Fulness and 〈◊〉 〈◊〉 〈◊〉 1 Emptying offends either when it is 〈◊〉 or when it is too much 2 Retention offends the 〈◊〉 〈◊〉 and that in respect of either 〈◊〉 〈◊〉 or Seed 9 Affections of the Mind stir up 〈◊〉 when they grow immoderate as Anger joy 〈◊〉 and 〈◊〉 10 Causes of Diseases less 〈◊〉 are four 1 〈◊〉 things as compass us about as 〈◊〉 〈◊〉 〈◊〉 c. 2 〈◊〉 things as we take in as Minerals 〈◊〉 〈◊〉 Living Creatures not wel prepared 3 〈◊〉 Evacuation of Blood and immoderate 〈◊〉 4 External Motion as Running Riding c. Internal Causes of Diseises 1 〈◊〉 and all his Apes deny any containing 〈◊〉 of a Disease 2 Internal Causes are either Containing Contained or such as cause violence but most properly things contained 3 All Heredetary Diseases come from Causes containing Things contained as they are causes of Diseases are against Nature as Humors Vapors or Wind. 4 The Internal causes are either by themselves or by accident
he was in Health only take this Caution In intermitting Diseases give no food in the time of the 〈◊〉 unless urgent necessity or failing of strength cal for it 7 Thus much of the first part of Practical Medicine called Hygiena the second part follows which is called Therapeutica Tome II. Part II. Of the Proper Practical Part of Medicine called Therapeutica THerapeutica is that part of Medicine which teacheth the Art of curing Diseases For the Art of Medicine is three-fold To 〈◊〉 to Preserve and to Cure therfore the Operations of Medicine must needs be three-fold also Conserving Preserving and Curing 2 The Efficient Causes of these Operations are Nature and Art The Instrumental Causes by which these Operations are performed are such 〈◊〉 are 〈◊〉 to Nature and coutrary to the Disease The manner of acting this is quickly safely 〈◊〉 〈◊〉 3 The way and manner of finding out matters of Help 〈◊〉 〈◊〉 fold 1 The Method by Indication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 then is either General or Special General is performed by the Method of 〈◊〉 ring the Special by 〈◊〉 LIB I. Of the Method of Curing 1 THe Method of Curing is a General way common to every Particular shewing by Intention and Indication the way of Cure for every Disease 2 Its parts are two Intention and Indication 3 Intention is that Scope which a Physitian propounds to himself when he undertakes a Cure the parts of which are Eight First Whether it be to be done yea or no. Secondly What is to be done whether Alteration Purging or Restoring Thirdly By what Remedies it is to be done whether by Cooling Heating Purging or the like and whether by Liquid or Solid Romedies Fourthly How much is to be done whether much or little in what Measure or Degree Fifthly In what Manner it is to be done whether by Degrees or Speedily whether continually or by intermission Sixthly At what time it is to be done whether in the beginning encrease or state of the Disease Seventhly In what Order what 's to be given in the first place what in the second what in the third what is to be given alone by it self and what with other things Eightly In what place and in what manner General Indications 1 Indications are to be considered Generally and Specially 2 General Indications according to the mind of 〈◊〉 are Sixteen 1 From the Disease which lies in the Body and calls for its Cure 2 From the Temperature of the whol Body 3 From the part of the Body afflicted by the Disease 4 From the strength of the Patient 5 From the Air the Patient is in 6 From his Age. 7 From his Custom 8 From his peculiar Nature 9 From the Sex of the Patient 10 From the Exercise which he used 11 From the length or shortness of the Disease 12 From the four seasons of a Disease namely the beginning encrease station and Declination 13 From the particular fits of the Disease 14 From the ordinary Functions of Nature 15 From the strength of the Medicine 16 From the influence of the Stars 3 Special Indication is either Physical or Mathematical Physical Indication 1 Physical Indications are Parts declaring and parts declared 2 The Part declaring is somthing observed in the Body either according to Nature or else against Nature 3 It is either Primary or Secundary 4 Primary is three-fold The Disease the Cause of the Disease and the Faculties These may be thus distinguished 1 It sheweth what the Disease is by 〈◊〉 means it came and whether it may be cured 2 The Symptomes which are proper and peculiar namely the 〈◊〉 and Form of the part afflicted and the Disease afflicting 5 Secundary is 1 That which is joyned to the Indication that which shews that from whence the Indication is drawn 2 The Knowledg of what hinders Indication 3 The knowledg of what opposeth it 6 Parts declaring shew how much how when in what order by what place and way you must act 7 How much shews the Natural Temper of the Body as also of the part afflicted and compares them with the greatness of the Disease and the Scituation of the part 8 How shews the strength of the sick Body and the strength of the part afflicted 9 At what time hath a double signification 1 Of things present which require remedy 2 Of things absent which require prevention 10 In what order shews either that which regards the Efficient Cause or that which 〈◊〉 occasion calls for for many times the violence of the Effect must be remedied before the Cause can be medled with 11 The Place and by what Way the Figure and Scituation of the place declares 12 Parts declared are they which help those declaring 13 They are either Primary or Secundary 14 Primary is three-fold Preservative Curative and 〈◊〉 15 Indication Preservative shews the Antecedent Cause of a Disease which must be taken away by its contrary 16 Preservative Indication is taken 1 From the Internal or Antecedent Cause 2 From the Substance of the Matter offending 3 From the Quality of the abounding Humor 4 From the Motion of the Peceant Humor 17 From the Motion of the Peccant Humor is a four-fold Remedy indicated Viz. First 〈◊〉 which is done divers waies Viz. By Bleeding Cupping Glasses Rubbing of the opposite part Binding Hot Baths Clysters Blisters c. Secondly Intercepting Medicines which stop the Passages that the Humor cannot come to the afflicted place whence they are called Defensive and to be given in the intervalles of the fit Thirdly Such as draw the Humors from the part afflicted to another part Fourthly Such as Repress and Repel the Humor as al Binding Medicines 18 The Curative Indications of a Disease are such as are remedied by contraries 19 It is either Simple which is the Indication of a Simple Disease Or Compound which is the Indication of a Compound Disease 20 An Indication of a Simple Distemper is Cold of a hot Disease Heat of a cold Disease Driness of a moist Disease Moisture of a dry Disease Hardness of a soft Disease Softness of a hard Disease Antidotes and Counter-poysons to Venemous Pestilential and Contagious Diseases 21 Indications of an evil Composition is Reduction as making strait crooked things making rough such things as are smooth and smooth such things as are rough lessening and encreasing Members c. 22 Conservative Indication is maintaining things by their likes 23 The Foundation of Medicine lies in this To preserve things by their likes and take away things by their contraries Mathematical Indications 1 Mathematical Indications are taken from the change of the Celestial Bodies which by their Benevolent or Malevolent Intercourse work alterations in our Bodies Therefore Galen Hippocrates and Avicenna all harp'd upon the same string That whosoever was a Physitian must needs be an Astrologer 2 This Indication consists in the conservation of Health in the seasonable application of a Medicine and in the opening of a vein 3
LIB I. Of the Analogical Comparation of the Heavens with the Body of Man 1 ALL things that are above are to be found in things below or if you would have it a little plainer Terrestial things are in Heaven after a Celestial manner Celestial things upon Earth after a Terrestial manner And this none but a few people that are scarce wel in their Wits wil deny 2 We shal only here give you the Sum of the Analogy and Harmony of the Universal World with the Body of Man which we shal God willing treat more plainly and fully of in our Harmony of both Worlds First Of the Coupling of the Celeftial Orbs with our Bodies and Eyes Secondly Of the Coupling of the Sun and Heavens with our Rational Soul Thirdly Of the Comparation of the Beams of the Sun with the Spirits of Mans Body Fourthly Of the Comparation of the Sun with the Heart of Man Fiftly Of the application of the Heat of the Sun to the Native Heat of Mans Body Sixtly 〈◊〉 the 〈◊〉 of the beams of the Moon with the Animal Spirit of Man Seventhly The comparing the Course of the Sun and Moon with the Course of Mans Life Eightly The Comparing of the Faculties of the Beams of the Planets with the Faculties of Mans Body Ninthly The comparing of the Nature of the Stars with the Humors in Mans Body Tenthly The comparing the several Stars with the several Parts of Mans Body Eleventhly The comparing of the World with the Affections of Man 3 You have the Analogy of the Heavens with the Body of Man The Anatomy or Analogy of Medicines follows which is two-fold 1 According to the force of the Stars and that is called 〈◊〉 Anat my Or 2 With the Body of Man and that is called Signatura LIB II Of the Influential Harmony 1 INfluential Harmony is that which teacheth the Influence and Dominion of the Planets both over Diseases and the Medicines which 〈◊〉 to cure them 2 The Course of the Planets 〈◊〉 〈◊〉 Diseases according to the Nature of each Planet upon those parts of the Body which they rule so Saturn 〈◊〉 the Spleen Jupiter the Liver and Mars the Gal the Sun the Heart Venus the Reins 〈◊〉 the Lungs and the Moon the Brain 3 So the 〈◊〉 of Saturn proceed Melancholly failings of the Spleen and Afflictions of the Hypochondria Jupiter causeth distempers and obstructions of the Liver Cachexia Dropsie yellow Jaundice Mars causeth al distempers of the Gall the Stone and Obstructions Fulness and Emptiness The Sun causeth distempers of heat tremblings pantings of Heart faintings weakness Vinus causeth the Stone in the Reins Mercury the Phthisick Pleuresie Asthma and Cough The Moon causeth Diseases of the Brain I confess I am not altogether of my Authors Opinion in some of these and what my Jugdment is you may find if you please to peruse my Semeiotica Uranica 4 Diseases are cured either by Sympathy or Antipathy 5 A Disease is cured by Sympathy when it is cured by such remedies as are under the Planet that rules the part afflicted And so such Medicines 〈◊〉 are under the Dominion of the Moon and Mercury help the Brain and if Mercury cause the Disease your only way is to use such Medicines as are under the Dominion of Jupiter Not only because of the Antipathy between him and Mercury but also because Jupiter is 〈◊〉 in the House of the Moon 6 Diseases are cured by Antipathy when they are cured by the Remedies of the contrary Plannet and that two waies 1 When their Houses are contrary and so Mars cures the ill effects of Venus 2 When their Natures are contrary so Saturn cures the ill effects Venereal Lust causeth LIB III. Of the Faculties of Simples which the Dogmatists make use of to find out their Natures 1 EXperience and Signiture first found out the Vertues of Plants so Hemlock was found out to be hurtful by Experience 2 Signature is either External or Internal 3 External is a meer accidental business the Basis and Foundation of which is nothing else than the Form or Figure Color or Feeling of a Plant. 4 Internal is the Temperament or Quality which is the Principle and Foundation of their 〈◊〉 and Vertues 5 The Temperament or Qualities consist most in their Tast less in their Smel 6 The 〈◊〉 by which their strength and 〈◊〉 are known ar nine 1 Three 〈◊〉 testimonies of heat as Sharp 〈◊〉 and Salt 2 Three give testimonies of Cold as Tart 〈◊〉 and Sowr 3 Three give testimonies of temperance 〈◊〉 〈◊〉 Fat and 〈◊〉 7 Seing Simple Medicines have two Qualities and somtimes three then the first is called Simple and Elementary which ariseth from the 〈◊〉 of the four 〈◊〉 The other is called 〈◊〉 which ariseth from the consistence of the 〈◊〉 diversity of Proportion Besides these two some have a third Quality which is Purging and is by 〈◊〉 called Hidden because it is 〈◊〉 from al Block heads 8 In general some Simples conduce to Health others to Ornament 9 Such as conduce to Health are either Alterating or Evacuating 10 Alterating are either Common or appropriated to some certain part 11 Such as are Common do it either by a 〈◊〉 Quality or by a Hidden 12 By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they 〈◊〉 it by the first second or third degree 13 First Quality is either Temperate or 〈◊〉 Intemperate is Hot Cold Moist and Dry. 14 These Qualities they call D'grees but might 〈◊〉 properly have called them Orders Galen cals them Numbers 15 The Orders of Intemperature reach to four Degrees both in respect of Heat Cold and Dryness but not of Moisture although my Author affirm it because Moisture is inconsistent both with Heat and Coldness it being dried by the one and congealed by the other 16 The second Faculties of Simples are such as these I. Emollient as Butter Saffron c. II. Purifying as Cadmea Fat c. III. Hardning as 〈◊〉 c. IV. Making thin as Chamomel c. V. Making thick as 〈◊〉 and most cold Herbs VI. Opening as Garlick Gall c. VII Binding as Bole 〈◊〉 c. VIII 〈◊〉 as Juyce of unripe Grapes 〈◊〉 c. IX Drawing as Birthwort Pepper c. X. Discussing as Southernwood c. XI 〈◊〉 as Honey Barley c. XII Purging as Lupines c. XIII Attenuating as Vinegar Acorus c. XIV Emplasticks as Oyl Butter c. XV. Stopping as Chalk c. XVI Putrefying as Aconitum c. XVII Causing pain as Mustard-seed c. XVIII Easing pain as Oyl of Dill c. 〈◊〉 Stupefying as Opium Hemlock c. 17 The third Faculties arise from the Conjunction of the first and second Such are I. Suppuring as Saffron White Lilly Roots c. II. Breeding Flesh as Barly Meal c. III. Glutinating as Aloes Allum c. IV. Scarrifying as Frankinsence c. V. Provoking the Terms as Annis c. VI. Bringing a Callus as Terra Samia c. VII Stopping the Terms as Acasia Lillies
or according to place 5 The cause which stirs up a Disease by it self are either through fault of Quantity or Quality Through fault of Quantity is either a want of Blood and Spirits or a superabounding of Blood which is called Plethora 6 Want of Blood and Spirits proceeds 1 From the Constitution of the Body 2 From outward heat as of the Air Fire c. 3 From fasting 4 From Purging 5 From Watching 6 From Labor 7 From Joy 7 A Redundance of Blood or a Plethora distempers both Heart and Liver and is most incident to people of idle lives 8 The fault of the quality is called Cacochymia which is either 9 Confusedly of all things contained or particularly of some of them as 1 Of Humors as a hot cold moist or dry distemper 2 Of Matter when the Humors are too thick or too thin hard or turbulent 3 Of the Form when the Blood or Spirits are corrupted by putrefaction of humors 10 Cacochymia of certain things contained is of Choller Melancholly Flegm Watry Humors and Wind. 11 The Causes of Choller are 1 A hot and dry Temperament of the Liver and Heart 2 A frequent concourse of cool Air. 3 Hot and dry Nourishment 4 The Evacuations of Choller stopped 5 Vehement Exercise 6 Immoderate Watching 7 Anger 12 Choller is either Natural or against Nature Natural is either Nourishing or Excrementitious Against Nature is either in the Liver or in the Vessels 13 The Causes of Melancholly are 1 A dry Liver and Heart and a stopped Spleen 2 Cold and dry Air. 3 Much feeding upon gross food 4 Usual Evacuation stopped 5 Care and much Watching 6 A sad life 14 Melancholly is either Natural or against 〈◊〉 Natural is either Nourishing or Excrementitious Against Nature is hot and sharp 15 The Causes of a Cacochymia of Flegm are these 1 A moist Temperature of the Heart and Liver 2 A cold and moist Stomach 3 Cold and moist Air. 4 The use of cold and moist food 5 The avoiding of Flegm by the Mouth and Fundament stopped 6 An idle lazy life 7 Much sleep 8 Leading a life without Care 16 Flegm is either within the Veins or without Within the Veins it is either Natural or against Nature Natural is either more or less Nourishing 17 The Causes of a Cacochymia of Water are 1 The Stomach cold the Liver and Spleen stopped 2 Cold and moist Air. 3 Moist Food 4 Retention of usual sweating or urine or accustomed Evacuation 5 An idle life 6 Immoderate sleep 7 Sadness 18 The Causes of a Cacochymia of Wind are 1 A cold and moist Stomach 2 Cold Air. 3 Windy Meat 4 Retention of Excrements 5 Idleness 19 The Internal Causes of Diseases by Accident or according to the seat of the Body are either in the first second or third Region A Cacochymia may occupy al the Regions of the Body or but one of them A Plethora is conversant in the second and third Regions only or in but one of them What my Author means by Region here I know not unless he mean the Ventricles 20 The humor is gathered together in any part either by Congestion or by 〈◊〉 21 In every Fluxion are four things to be considered 1 The matter which is moved 2 The way by which it is moved 3 The part sending it 4 The part receiving it 22 The Matter flows either by Transmission or Attraction 23 The Causes of Transmission are either the violence of the Matter or the plenty of it stirring up the Expulsive Faculty 24 The Causes of Attraction is unnatural heat Grief Motion Rubbing Consent of Parts 25 You have the Universal Causes both Internal and External The Particular follow The Causes of the Diseases of the Parts both Similar Organical and Common 1 The Causes of the Diseases of the Similar parts are either Evident or Antecedent and Consequent 2 Evident are such as make a desperate attempt upon al the Body and afflict the Spirits the Humors and Substance of the parts if they be strong there wil be some quoil to get them out again 3 Antecedent and Consequent though they be of another temper and quality yet they afflict the parts of the Body by Contagion 4 The Cause of Organical Diseases are of Conformation Magnitude Number or Place 5 Of Conformation are the Figures of the Parts Passages Cavities or Superficies 6 The Figures of the Parts are inverted either through the fault of the Seed or Womens Blood in the Womb or default of the Midwife at the Delivery or by the fault of the Physitian in giving Physick after the delivery or by accident as blood-letting Convuisions c. 7 The Causes of 〈◊〉 of the Passages and Cavities are either of too much dilation or too much straitness 8 The Causes of Dilation are either opening Medicines or the Expulsive Faculty strong and the Retentive weak 9 Dilation of the Vessels proceeds either from the plenty and quantity of Humors or else from their quality 10 Diseases of straitness proceed either from Obstruction or Constipation Contraction or Compression 11 The Causes of Superficial Diseases are roughness and smoothness Of roughness are such things as are sharp clensing and corroding Of smoothness such things as are Glutinous 12 The Causes of the greatness of the Disease are either encrease as plenty of Matter strength of Nature Wind c. Or decrease as weakness of the Spirits defect of Matter Wounds Bleeding Putrefaction 13 The Causes of accidental Diseases and their Symptomes are understood by themselves but of Compound Diseases by the Causes of the Simple 14 Thus-much of Aethiologie Nosologie follows which is either General or Special LIB VI. Of General Nosologie 1 GEneral Nosologie is that Art which sheweth the 〈◊〉 and 〈◊〉 of Diseases 2 A Disease is an Affect against Nature wherby the Actions of the Body are viciated 3 A Disease is Essential or Accidental 4 An Essential Disease is Particular or Common Particular are either Similary Organical or Dissimilary 5 Similar is 1 A Distemper either Simple as Hot Cold Moist or Dry or Compound as Cold and Moist Cold and Dry Hot and Moist Hot and Dry. 2 Immoderation of the Matter as when the Part is either too hard or too soft too loose or too much bound too thick or too thin 3 A Corruption of the whol Substance which is either Infectious or Venemous 6 An Organical 〈◊〉 is either of the Conformation Number and Bigness or Place 7 A Disease of Conformation is either in the Form or passages of the Body 8 A Disease of Bigness is when the Members of the Body are either bigger or less than they should be 9 A Disease of the Number is when the Members are either more or less than they should be 10 A Disease of the place is when Members are not in their right places as in Ruptures and Dislocations Accidental Diseases 1 Accidental Diseases are either in respect of Number or Composition and both of them are either Singular or
Manifold 2 Singular is either Simple or Compound Simple is either by it self or with company 3 Manifold is either Implicite Joyned or Disjoyned 4 Joyned is when the Effect of one is the Cause of another 5 Disjoyned are such as lie in 〈◊〉 parts 6 Implicite Diseases are when divers parts conspire together to afflict one Function as a Pleuresie and an Asthma both afflict the Lungues and by the Lungues the Breathing 7 The Substance of some Diseases is like a Tenant at will quickly removed the Cause being taken away as Feavers Others by tract of time are become Habitual to the Body as Hectick Feavers Diseases according to the Place 1 According to the Place they are taken either from the Subject or adjunct Those which are taken from the Subject are taken either from the Parts or from the Constitution of Man Those which are taken from the Adjunct are taken in respect of the Region and Air. 2 The Diseases of the Body are either Universal or Particular Universal as Feavers or Particular to some parts of the Body as pain in some particular Member c. 3 A Disease by reason of the Constitution of a Man is taken 1 From the Nature of the Man and so is more familiar to one Complexion than another 2 From the Age and so is most familiar to Child-hood Youth Manhood old age 3 From Sex and so is most familiar to Men or Women 4 In respect of the Region 1 Some are scattered up and down here and there and are called Sporadical 2 Others are Common and are called Pandemical 3 Some are proper to one place as Agues to Fenny Countreys and are called Endemical 4 Others rage at some particular times and are called Epidemical Diseases according to Time 1 They are taken in respect of the Time of the Disease or the Time of the Yeer 2 The time of the Disease is taken according to the parts of the Disease or the Disease it self 3 The parts of a Disease are the Beginning Encrease Station and Declination 4 The Disease it self is to be taken in respect of its Continuing 5 The Continuing of a Disease is either short Long or Chronical Short is either with danger or without danger and in both it is either very Acute or Acute and in these either Symply or by Degeneration 6. In respect of the Continuance of it it is either Continual or Intermitting 7 In both these consider their Beginning Encrease Station and Declination 8 In respect of time some Diseases are most frequent in the Spring some in Autumn some in Summer some in Winter Diseases according to Custom 1 They are taken according to the Nature or according to the Event of the Disease According to the Nature it is either Gentle or Malignant 2 According to Event it is either Healthful or deadly curable incurable or threatning relapse Diseases according to Magnitude 1 A Disease is either great or smal 2 A Disease is great either by it self or by accident By it sesf three waies 1 In respect of its kind proper Essence or Cause 2 In-respect of its active Power 3 In respect of its ill Conditions or ill Symptomes A Disease is great by Accident 1 In respect of the part afflicted if that be Noble as a Disease in the Head is greater than one of the Toe 2 In respect of the Faculty of the Body that is hurt by the Disease and so deprivation of Sences is greater than the Tooth-ach Diseases according to Cause 1 They are caused either Essentially or according to Consent 2 Some are inbred or Hereditary others not Hereditary but advantitious 3 Advantitious are of Blood Choller Flegm Melancholly and each of these are either Internal or External 4 Thus much of Nosologia in the General the Special follows 5 Special Nosologie is that which Numbers up al the special Diseases which afflict Nature 6 These arise either from Natural Causes or External 7 From Natural Causes are either Universal which occupy the whol Body as Feavers Or such as occupy only particular parts of the Body Of both which in order LIB VII Of Feavers A Feaver is a heat against Nature proceeding from the Heart to the rest of the Body 2 Its Considerations are 1 The common Affections namely the disposition of the Body and the Signs 2 The Differences of the Feavers 3 The Disposition of the Body is either Internal or External Internal in respect of Temperament Sex and Age. External in respect of Heat either of the Fire Sun or Bath drinking Wine use of Spice and hot Meats or heat of Air. 4 The Signs are General as swift Pulse and frequent heat of Body and failing of strength 5 The Differences of Feavers are taken 1 From the Quality of the Subject 2 From the Quantity 3 From the Essence 6 Feavers from the quality of the Subject are taken 1 From the Feeling as such as come with cold fits at the first or without cold fits 2 From the Sight as with red high color or swarthy color 3 From the Tast as such as proceed of salt Flegm 7 Feavers from the Quantity are either continually great mean or but light short or long most violent in the night or in the day 8 A Feaver from the Essence of the Subject is either common to al as Pestilential Feavers Or 9 Proper only to those that keep ill Diet. 10 A Pestilential Feaver is caused by breathing in a Venemous and Malignant Air. 11 The Causes of Feavers properly to be considered are 1 Of the Heart as a Hectick Feaver 2 Of the Spirits joyned to the Heart as one day Feaver 3 Of Humors joyned to the Heart as a continual Feaver 12 The Degrees of a Hectick Feaver are four A Consumption 1 Of the Fat of the Heart 2 Of the Moisture between the 〈◊〉 and the Heart 3 Of the strings of the Flesh consuming 4 Of the strings of the Flesh consumed and is called Marasmus And this is two fold First Of Cold and Driness as happens to all people that die with Age. Secondly Of Heat and Dryness which is contrary to Nature and the disease now mentioned 13 Feavers that have their Original from the Spirits are 1 One-day Feavers 2 Such as last three daies as Synochus non putrida 3 Such as encrease from the beginning to the end called Achmastica 4 Such as decrease from the beginning to the end called Parachmastica 5 Such as stand alwaies at one stay as 〈◊〉 14 Of the Humors ariseth Synochus or a continual Feaver either of Inflamation or Blood or Blood which is not putrefied or of Choller which is putrefied 15 A putrefied Feaver is either Primary or not Primary 16 Primary is either Continual or Intermitting 17 Continual is 1 Without Remission coming of thick Choller as a continual burning Feaver 2 With Remission which is 〈◊〉 ordinate or inordinate and so you have either a Remitting Quotidian Tertian or Quartan Feaver which are 〈◊〉 according as the Chollrer is in heat or thickness
the influential operation of the Srars upon the Seeds so by reason of the corruption of the Nature of Man there is contained in his Body the seeds of al Diseases which by the influential operation of the Stars in time shew themselves 9 For to think that Diseases come from the Elements is ridiculous for both Elements and Elementary Bodies are but the Wombs in which these Seeds are nourished 10 In seeds is the form of the thing whereof it is a seed potentially placed and by power of these are al actions performed 〈◊〉 〈◊〉 proceed Tasts Colors Heat Cold 〈◊〉 〈◊〉 they contain in them Vital 〈◊〉 Hardness Softness Thickness Thinness Roughness Smoothness and what not 11 The Original then of these Seeds of Diseases is this Although at the first al 〈◊〉 were created pure and 〈◊〉 void of corruption and death yet after the 〈◊〉 of our first Parents the Curse came upon them and gave them a new Tincture and so the Seeds of Diseases came as wel into the Body of Man as Thorns and Thistles on the Earth 12 The Seeds both of Death and Diseases come thus into Man The 〈◊〉 being cursed for the sin of Adam brought forth many impurities as Arsenick 〈◊〉 and many other both hot and cold poysons as Opiats nay in the purest Creatures there remains so much 〈◊〉 which is as wel able to hurt as what is pure in them to help Living Creatures as Beasts c. live by Plants and Herbs Man by Beasts and the Fruits of the Earth The impurity of which is that which causeth so many several sorts of Diseases to the Body of Man 13 That there is such a seed of Diseases in Man may appear by this Because we find many Diseases to be Hereditary nay to continue individually many times to three or four generations which could not be unless the Seed of the Disease were inherent in the procreative Vertue 14 Somtimes Children are troubled with Diseases which were not heeded in their Fathers as men that never had the Gout beget Children which in time come to have the Gout judg the like by the falling-sickness c. The Reason is All Seed must have a time to grow and the Seed was not come to maturity in the Parent as it is in the Child Contrary to this Many times we find that such as have the Gout beget Children which never have it and those that have the Falling-sickness the like The Reason of this is either 1 Because the impurity is separated by the strength of the Natural Balsom in the Womb Or 2 Because the Root of the Disease is grown old and able to bear fruit no more 15 That a Hot Cold Moist or Dry Distemper or Humors should be the cause of a Disease is absolute non-sense to affirm they are but the Effects as Heat is the Effect of Life and not the Cause of it The Cause of a Disease must be somthing which is real and endued with a power to produce such Effects 16 Humors are a certain Fantastical Invention but imagine there be such things they cannot produce Diseases 1 Because they are not in the 〈◊〉 2 Because the Humors arise from the Disease and not the Disease from the Humors 3 Because no Humor is either Salt or Sowr or hath any other Tast neither hath it any Salt or Tartar in it And 't is a most rediculous piece of non-sense to say Humors are burnt for bring a Humor to the fire it presently exhales away 17 The Modern Alchymists derive the Original of all Diseases from these three Principles Mercury Sulphur and Sal because they are endued with Vertues Faculties and Properties of al sorts from whence come infinite Varieties Tasts Colors Smels by which various kinds of Diseases are bred 18 They hold the Causes of Diseases to be ten 1 Mercurius Pneumosus 2 Mercurius Cremosus 3 Mercurius Sublimatus 4 Mercurius Precipitatus 5 Sulphur Congelatum 6 Sulphur Resolutum 7 Sulphur Coagulatum 8 Sal Calcinatus 9 Sal Resolutus 10 Sal Reverberatus 19 〈◊〉 Pneumosus is an Aethereal Spirit the fire of Nature the Ruler of Mans Body the Mover and Guider of Actions and it is thought to remain in the Ventricles of the Brain It seems he understands the Animal Spirit by it This Mercury is somtimes made so thick that against Nature it is shut up in Skins in Cavities of the Body and so being made Material changeth its name and is called Wind It causeth Swellings Kings Evil Apostemes of Wind and whatsoever Disease the Galenists say comes of Wind. 20 Mercurius Cremosus or Mercury distilled is the Ark of our Life the food and nourishment of the other aethereal fire 't is true Lac Virginium that in the Colledges Dispensatory is but a Puppet in a Play the true Radical Moisture the Subject of Generation Sweet Liquid Rare and Penetrating This Mercury being separated from the power of the former whether by the solid parts of the Body or by Food is somtimes so circled about by ascention and descention that it begets grievous Diseases as Apoplexies Palsies Convulsions Falling-sickness Tremblings Heart-qualms Incubus and Succubus 21 Mercurius Sublimatus is the acute Spirit of Radical Moisture quick penetrating aerial subtil a lively and spiritual substance and the next instrument of Action This somtimes waxeth hot but it doth not burn and flies up and down whatsoever it laies hold on it breaks and pains from whence comes 〈◊〉 〈◊〉 Melancholly Head ach Quinsies Pluresies Pestilences 22 Mercurius Precipitatus is an aethereal Spirit sharp tart vehement incombustible hot 't is the Leaven of the Body whereby al things are digested By the Concoction and Digestion of this Spirit namely when it is hindred from performing its Function come al those painful congelations in the exterior parts of the Body as the Gout c. 23 Sulphur congealed is most pure white sweet moving the Pulse and distributing the heat throughout the Body From this Sulphur congealed arise al inflamations whatsoever as the Quinsie Pluresies c. as also Feavers 24 Sulphur resolutum is a moist and soft substance gently moistening all the parts of the Body it is ful of Spirit and accomodated to Generation From this Sulphur Alchymists derive those sleepy Diseases not from coldness as Galenists prate as Lethargies Coma Catalepsis c. I wonder in my heart why Galenists should hold these Diseases to come of cold seeing they confess sleep is caused by a sweet vapor sent up to the Brain 25 Sulphur coagulatum From this some Alchymists derive all Fluxes Others and those more properly derive them from Sal. 26 Sal calcinatus is the Balsom of Life that firm fixed earthy Body compounding Mercury and Sulphur in one and making the whol Body solid From this if it melt in the Body as somtimes it doth ariseth Cachexiaes Dropsies and al Diseases of Flegm If Nature can expel it thence ariseth Sweating 27 Sal resolutus is a liquid Body sweet in tast of a binding
faculty by its pleasantness nourishing and preserving the Body This is the Necter the Poets said the Gods drunk If this suffer Congelation it grows hard and this is the original of the Gravel and Stone 28 Sal reverberatus is the general Clenser of Nature It clenseth the Body of its filth by opening cutting purging provoking vomit urine and sweating whereby it purgeth and quickeneth the Body From this Salt ariseth Itch Scabs Tetters Ringworms Botches Boyls Carbuncles the French Pox and the Scurvy and all Diseases that afflict the Blood The Differences of Diseases 1 Of Diseases some are Simple some Compound Compound Diseases the Alchymists stand not much upon because they are only an impediment of the Actions 2 The Differences of Simple Diseases the Ancients laid down not so accurately but the Modern most accurately 3 Of Diseases some are from the Seeds others without the Seeds for Diseases of the Instruments of Strength the Figure of the Body and solution of Unity as Wounds and the like cannot arise from the Seeds but only such as afflict the similar Parts 4 They hold two kinds of Seeds of Diseases 1 Iliastrum that is when the Seed produceth a Disease as Pears Apples and Nuts produce their like Trees Of this Nature are Dropsies yellow Jaundice Gouts c. 2 Cagastrum which comes of Corruption as Pestilences Feavers Pluresies c. 5 They hold five Beings of Diseases 1 Immediately from God as the Pestilence in Davids time 2 Influential from the Stars 3 Natural when it happens through default of Nature 4 Mental when it proceeds from the imagination either of the sick himself or of some other under which head Witchcraft is included 5 Venemous which contains all Poysons both Natural and Artificial 6 All Diseases may be divided into these four Heads to which all other Diseases may be reduced as to their Fountains First The Falling-sickness to which may be reduced the Palsie Convulsions Vertigo Melancholly Apoplexy and fits of the Mother Secondly The Dropsie to which may be reduced al Imposthumes the yellow Jaundice and Cachexia Thirdly The Leprosie to which may be reduced al Ulcers Fourthly The Gout to which may be reduced the Chollick Stone Head-ach Tooth-ach c. 7 Of Diseases some are Coagulated others Resolved for some consist of the impurity of the seeds the fruits of which turns to Coagulation others to Resolution Diseases arising from Coagulation or gnawing in the Stomach Al Diseases of the Head and Throat all Diseases that come of parts stopped as the Chollick stone and all difficulties of urine Diseases of Resolution are all such as come by opening of those parts of the Body which should be stopped as Fluxes of all sorts Running of the Reins c. 8 Diseases are two-fold some proceed from the Food we eat others from Celestial Influence First Those which come by the Food we eat come by the impurity thereof which ought to be separated and expelled by the usual waies But when Nature is not able to administer her Functions as she ought to do the Disease takes Root in the Body which brings forth fruit in its proper and appointed time That which causeth these Diseases to take Root is Opportunity for they search out a place where the Natural Balsom is weak and the Spirits proper for the nourishing such an untoward Seed as Hemlock and Henbane grow neer the places where they empty Jakes and Wormwood neer Iron works because there both Earth and Air is convenient for them And then secondly Such as come by Celestial Influence take Root in our Bodies by the Air we breath in for as by the Blessing upon the Creation we receive our nourishment from it so by the Curse upon the Creation we receive the Causes of Diseases by it God is as the Sealer that the Seal and our Bodies the Wax that receives impression from it 9 The most exact difference of Diseases is drawn from these three principles Mercury Sulphur and Sal. Of Mercury come all Diseases of sharp and sowr Vapors Falling-sickness Apoplexies Palsies al kinds of Defluxions and Rhewms all Malignant and Epidemical Diseases arising either from Poyson or Infection of Air. If Sulphur be immoderate it causeth 〈◊〉 of al sorts 〈◊〉 al 〈◊〉 〈◊〉 Let so man wonder that Feavers and sleepy Diseases should come from one and the same Cause you admiration wil quickly 〈◊〉 so soon as you are unchained from Galen and a little better acquainted with Dr. Reason for the immoderate 〈◊〉 of Sack causeth sleep as well though it be extream hot as the immoderate taking of Hemlock Poppy or Henbane which are extream cold The Reason is not in the Bodies of the Creatures themselves but in the Sulphurous quality of them From Salts all Internal 〈◊〉 take their Original as Imposthumes Ulcers 〈◊〉 Bleeding Heat and stoppage of Urine and according to the kinds of Mercury Sulphur and Sal so are the kinds of Diseases as we shewed you before I have now done after I have told you That Alchymists by the Seeds and Roots of Diseases understand nothing but the Causes of them 10 To this Division pertain al Diseases of Tartar It is called Tartar because of that similitude it hath with that Tartar that is found in Wine because it heats and burns the Body as Tartar doth Tartar in the Body of Man is a certain Juyce coagulated This Juyce is taken from our Nourishment by eating Beasts and it is inherent in the Beasts we eat by eating Herbs But when in the Microcosm al the internal Faculties work in a due order This Tartarial matter is separated from the due nourishment and cast our by Nature There are two things which cause the retaining of it 1 The weakness of the separating or expulsive Faculty 2 The immoderate taking of Food whereby there is such plenty of it that the expulsive Faculty is not able to cast it all our and so it lies in the Body grows thick and produceth those effects we mentioned before That we may make this appear the more lucidly and as cleer as the Sun when he traces over the Nemean Lyons Back consider the very same things in the Macrocosm You see in that the Earth is in some places more pure in others more impure you see the Water is purer in one place than in another as every Laundress can tell you and yet al Water comes from the same Fountain and Original namely the Sea You see the divers difference in divers Nations in Corn and Wine and the divers effects they produce and therfore what wonder is it that this Tartarial matter being separated principally in the Stomach should produce such different effects in the Body of Man as the Stone in one place and the Gout in another 11 There are four kinds of Tartars Viscuous Bolar Sandy and Stony and one of these contains in it more Salt another less Thence it comes to pass that one afflicts the Body with more pain than the other for the more Salt
Nourishment is that Substance which encreaseth and Nourisheth our Bodies and 't is two-fold 1 Properly and truly such are Nourishments which nourish our Bodies 2 Improperly such are Nourishments which by a Medicinal Vertue alter the failings of the former and yet notwithstanding nourish too 2 The Nourishment we take in hurts our Bodies three waies 1 In Quantity when we 〈◊〉 more than we can digest and thence comes Crudity 2 In Quality when the Food is too hot too cold too moist too dry each of which 〈◊〉 Diseases of its own Nature 3 In Substance when it is of too thick 〈◊〉 and this breeds Obstructions and all the the Diseases coming thereof III. Exercise and Rest. 1 〈◊〉 is a laborious Motion of the Body altering both the breath and pulse in respect of Motion 2 Exercise is either General or Particular General is of the whol Body which either helpeth or hurteth 3 Exercise helpeth when 't is Moderate and it helpeth thus 1 It makes the Body strong 2 It encreaseth Natural Heat 3 It moves the Spirits whereby the Vapors and Excrements pass through the Pores by Insensible Transpiration 4 Too much Exercise 〈◊〉 because it 〈◊〉 Distempers or Solution of Unity 5 Particular Exercise is of some of the Parts as Running to the Feet Singing to the Breast and Fighting to the Arms. 6 Rest either profiteth or hurteth It profiteth 1 When 't is Temperate for that recollects the tired Spirits 2 When it follow Moderate Exercise 7 Too much Rest hurteth 1 It causeth cold Diseases 2 Hinders the expulsion of the Excrements 3 Duls Natural Heat 4 〈◊〉 the Digestion of the Food IV. Sleeping and Watching 1 Sleep profiteth and hurteth It profiteth 1 Because it recruiteth the tired strength of the Body 2 It rallies the scattered Spirits 3 It cals back the heat to the inward parts 4 It helps Digestion 5 It routs Care from the Heart 6 It settles a mutinous and troubled Mind 7 It recruits a dry Constitution with Moisture 2 Immoderate Sleep hurts 1 Because it duls the Spirits and makes them 〈◊〉 2 Makes dul Wits and bad Memories 3 Procures abundance of crude Humors 4 Spoils Natural Heat 3 Watchings either profit or hinder If they be moderate they profit For 1 They quicken the Spirits and Sences 2 They distribute the heat into the parts of the body 3 Helps to expel the Excrements 4 Immoderate Watching hurts 1 Scatters the Animal Spirits 2 It dries the Body especially the Brain 3 It encreaseth Choller 4 It 's the Cause of hot Diseases V. Affections of the Mind 1 Of Affections of the Mind some tend to Health as moderate Ioy and Content of Mind Some hurt 〈◊〉 all Perturbations of the Mind whatsoever To name some of them 1 〈◊〉 which heats 〈◊〉 blood and spirits stirs up the Humors sets all the Body in a hubbub and ingenders Feavers 2 Immoderate Joy which sends all the Spirits to the External parts of the Body and leaves the Principal unguarded 3 Fear which cals all the Spirits inwards and leaves the outward parts unguarded 4 Sadness which consumes the Spirits by piece-meals causeth 〈◊〉 and thereby hinders Concoction 〈◊〉 is this all the mischief 〈◊〉 doth for it dries the Body and fils it as ful of Melanoholly as an Egg is full of meat VI. Fulness and Emptiness I think that which Physitians vulgarly translate Fulness and 〈◊〉 might better be translated Casting 〈◊〉 and Keeping in or if you will have me spit a few Scholastical Phrases Excretion and Retention 1 It is an excellent good principle when people cast out what should be cast out and retain what should be retained and perform them both in a due manner 2 When such things are retained as ought to be cast out imagine Urine Dung Spittle the Menstruis it hurts 3 When such things are 〈◊〉 out which ought to be retained as immoderate Bleeding immoderate flowing of the Menstruis it can do no good Thus you have the things not Natural It follows now that we shew you a Method how to use them that so we may not seem like Pharaohs Task-masters set you to make Bricks and not give you straw The Vse of things not Natural 〈◊〉 preserving Health 1 〈◊〉 a common Rule that we should use a Mediocrity in al things not Natural and have a special regard to former Customs 2 The Use of the Air is according to its Substance and Quality According to its Substance it ought to be pure clear thin and open 3 According to its Quality it ought to be according to the Nature and Complexion of the Party And therefore as the Eternal and only Wise God hath ordered the differences of Airs in this Nation so hath he ordered differences of Complexions in men suitable to it 4 Of Nourishments The Substance Quantity Quality Time and Manner of administring 〈◊〉 diligently to be heeded al which are to be 〈◊〉 to the Complexion of the Eater and the strength of his Nature 5 The Rule of Quantity is this That the strength of the Body may be refreshed and not oppressed 6 The Rule of Quality is taken from the Nature of the Food the Nature Custom and Pallat of the Eater the season of the Yeer the Climate and the Position of the Heavens 7 The time of giving it is the accustomed times of eating and when hunger cals for it 8 The use of Motion and Rest Sleeping and Watching and Affections of the Mind consists in Manner and Time 9 The use of Excretion or Evacuation is various 10 Evacuation is either Natural or Artificial Universal or particular 11 Universal Evacuation is Purging Vomiting 〈◊〉 Bleeding by 〈◊〉 by the 〈◊〉 or by Horse-Leeches or by the Menstruis Bathing Sweating Pissing 12 Particular Evacuation are of the several Parts The Vse of things not Natural in Diseases 1 The first thing that here comes to be heeded is That you have a special care such things not Natural be used as are contrary to the Disease and its Cause 2 Although a Physitian ought to have a special care of al six of them yet amongst them all Nourishment seems to bear away the Bell. And 3 In Nourishment have a care of the five things we told you of before viz. Its Substance Quantity Quality Time and Manner of giving 4 As concerning the Substance of the Nourishment note That so much as Nature is employed in overcoming the Cause of the Disease so much slenderer ought the Diet to be because Nature when she employs much of her strength in opposing the Disease is not so wel able to mind a hard digestion Also the acuter a Disease is let the Diet be the slenderer 5 The Quality of the Nourishment let it be such as strengthens Nature and opposeth the cause of the Disease And is to be considered 1 According to Custom 2 According to the Disease 3 According to the Natural Constitution of the Body 6 As for the Time of eating regard must be had to the Custom of the Party when
Medicines are unseasonably applied 1 In very hot or very cold times 2 The giving of Medicines ought to be avoided at the rising or setting of hot Stars either Cosmically or Heliacally Such are 〈◊〉 Cor Leonus both the Dog Stars and Hercules 3 They are to be avoided when the Malevolents are Aspected one to another or to the Moon 4 Take no purging Medicines when the Moon is in Signs ruminating or in the Forms of such Beasts as chew the Cud namely Aries Taurus and Capricorn because then they are easily vomited up again 5 When the Moon is Aspected to Jupiter Nature is so strengthened that the operation of the Medicine is hindred 6 The Moon in the ascending part of the Circle cals the Humors upwards and so easily provoketh Vomiting but hinders Purging by stool 4 The unseasonable breathing of a Vein wonderfully weakens Nature and brings exceeding much danger to the Body of Man 5 Hinderanees to Bleeding are 1 Immoderate Heat and Cold for Nature is rather to be cherished than weakned at such times and Bleeding weakens the Natural Sprits 2 The Moon being in the Sign governing the Member you bleed 3 The Moon in Conjunction Square or Opposition with the Sun Saturn or Mars or with the Dragons Head or 〈◊〉 4 The Moon in Signs Attractive as 〈◊〉 Leo and Sagittarius The Method of Cure according to the Opinion of Hermetical Phylosophers 1 As long as the Radical Moisture remains in its Quantity no Disease is felt 2 There is but one common Mummy of all Men and but one Vital Spirit therefore a Medicine may be Universal For all Diseases are nothing else but the Function of the Mummy and Vital Spirit hindered 3 The Cure of Diseases is either Universal or Particular Universal is the taking away the Roots of it or the impurity which causeth the Disease either 1 Derived from the Seed of the Parents 2 Through fault or ill use of Nourishment 3 Through External Impression 4 The Subjects of Universal Cure is the four kinds of Diseases to which all the rest may be referred as to their proper Fountains and Principles viz. 〈◊〉 〈◊〉 Dropsie Leprosie Gout He that can cure these wil easily cure all the other Diseases incident to the Body of Man 5 Universal Cure may be perfected by an Universal Medicine or Remedy agreeable to Mans Natural Balsom 6 Universal Medicine is nothing else than a Medicine which by strengthening Nature expels all the Diseases thereof 7 It is called Quintessence Balsom Natural Spirit Vital Principle Mercury Mummy Elixar vitoe Incombustible Sulphur A Secret Sol an Aethereal Spirit diffused through all Natural things the Fountain of Heat and Vigor quickning Animals making Vegetables grow and forming Minerals and Mettals in the Earth 8 The same Quintessence is in the Body of Man and although it keep its Court in the Heart yet it is diffused through the whol Body and produceth divers actions according to the diversity of the parts For Example In the Sensitive parts it produceth Sence In the Movable parts Motion and in the Stomach it concocts the Food into Chyle 9 If any Disease like an Enemy assault the Body it rallies up its forces to oppose it gives it Battel upon the Critical daies and if it can overcome it it triumphs over it 10 Therfore this Spirit and Quintessence being produced from the Macrocosm and taken into the Body That which is Natural in the Body being strengthened with these Axilliary Forces so stoutly opposeth any Disease that it quickly routs it and expels whatsoever is vicious out of the Body 11 Concerning this Universal Medicine I find three Opinions among Authors First Some hold That it doth it not by a Primary but by a Secundary way namely as it strengthens Nature for if Nature or that Natural Balsom of a Man be strengthened by an Universal Medicine it soon shews its power in all the parts of the Body and leaves not so much as the very Tincture of a Disease because it labors to preserve it self Secondly Severinus attributes a power to the Universal Medicine not only to strengthen the Natural Balsom and Spirits but also by the purity and its purifying of Nature to take away all Causes and Seeds of Diseases whatsoever Thirdly Wolfgangus 〈◊〉 attributes these effects to the Universal Medicine That it so disposeth al evil humors of what quality or malignity soever they are or by what name soever they are called that it resisteth no Medicine which after the Vulgar Method is given for them but stoutly joyns forces with it to help it to perform its Office and removes al impediments which lie in the way yea so powerful it is in its operation that it can be hindred by nothing but by the express will of the Creator The Cure of particular Diseases 1 In a Disease the Roots and Seminary Tinctures are not alwaies first to be taken away but oftentimes the Fruits Symptomes Fits and Pains are first to be mitigated as an Aspiring man is somtimes to be staved from his Throne before he is to be taken out of the World So a Disease is somtimes to be kept from coming to his Exaltation before he be thrown out of his House viz. the Body of Man that so those parts of the Body which he hath weakned may be strengthened 2 Be the Dsease what it wil let your care be greater to fortifie the spirits than to overcome the Disease 3 Particular Diseases are expelled First By helping Nature with such Remedies as expel the Disease as Vomits Purges Medicines which provoke Urine and Sweating Medicines which strengthen case pain and please the Brain with sweet Smels Secondly Specifical Remedies appropriated to certain parts of the Body as Ceptralick Remedies in Diseases of the Head Ocular Remedies in Diseases of the Eyes Cordial Remedies in Diseases of the Heart Feavers and Pestilences Pectorals in Diseases of the Breast Stomachicals in Diseases of the Stomach and so likewise in all Diseases to have a special care of the Parts of the Body they afflict 4 In Diseases which afflict the whol Body generally and yet have their special fixed Roots as have most 〈◊〉 and Consumptions be sure you strengthen Nature first and if she want help help her afterwards 5 If the impurity of the Disease be violent as happens usually in Feavers and Inflamations you will make mad work if first you go to purge it out Concoct it first by 〈◊〉 Medicines and bring it into better manners and when you have altered the property of it then you may safely purge it out 6 Radical Impurities are removed by Resolution not by Concoction as in Chronical Diseases as in Falling-sickness Quartan Agues Chollick and 〈◊〉 In Diseases of Tartar as Dropsie Leprosie c. If you look to cure these by Concoction you may look till your Eyes drop out of your Head The God of Nature hath left in Nature certain Remedies which speedily cure them by Resolution Consumption and Destruction and these Physitians
Presence makes Humane Actions flourish preserves body and mind in vigour she is an Excellent Chamber mate more precious then Gold admirable useful both for Church and Common-wealth and the best of all earthly goods she being gone the body runs the direct road unto Death 4. Health is a Power of exercizing the actions of the body of man which are according to Nature arising from the Natural Constitution of all the parts ' We will let Galens definition of this alone as somthing imperfect you shall finde that to Performe the ordinary and Natural offices of the body two things are required The Action it selfe and the Power of acting Thence we gather that Health consisteth either in actual or potential act That it doth not consist in Acting alone is Palpable for then every man should be sick when he is asleep because most parts of his body Act not then 5. The Reason of Health is to be sought out in the body rather then in the Soul For seeing there are two things required to every Act namely the facultie or the soul instructed with its faculties which is the principal cause of Operation and moves the body to action Then the organ which the soul useth as a meanes to act by The faylings of this cannot be imputed to the soul for the soul cannot be hurt nor weakned but remaynes alwayes the same it acts the same operation so long as the creature liveth if it have the same instruments to act by According to Aristotle for a man is Somtimes well somtimes sick the Cause of which is to be sought from the constitution of the Organ although I ingeniously confesse My opinion is That the greatest mischiefs that befal a man during his life take their Original from the soul and the internal spirits as I shall shew more clearly when I come to the Subject 6. Health consisteth in an Accedental not in an Essential Constitution The Consttitution of each Part is double Essential and Accidental Essential is that which depends upon Matter and Substancial Forme by which all Compounds have their Nature and being Accidental is that which followes the former and disposeth their qualities and Accidents in all parts Exercies all their action diversly according to their diversity Now Health consists not in the Essential Constitution for so long as a man lives the Essential Constitution is immutable but Health may be changed and Sickness come in place the Substantial Form remaining Therfore a man is Somtimes sick and Somtimes well and yet a man stil. Health then is to be placed rather in Accidentalls for they are changable both by reason of Age Diet Air and other circumstances 7. To the Health of a mans body is required a good constitution of the humors and Spirits a good temperature of the similarie prats a good structure of the Organs and vnion of all the body The word Healthfull is taken three waies As the Body As the cause As the sign A healthfull body is such a one as enjoyeth present health and that either as alwayes so or as most commonly so as at present Health alwayes so is he who hath a firm and stable Health Health as at present is that which is fleeting and unconstant The Cause of Health is that which either restoreth it beeing lost or preserveth it being obtayned good Constitution of the foure Humors and spirits causeth Health The just structure of the Organs is when they consist of a just Magnitude Number Place and Confirmation Lastly the union Continuaty of all the Parts To conclude you shal find no greater preserver of Health than the Moderate use of the six things not Natural which because my Author hath left out I care not greatly if I set them down 1. Ayre 2. Meat and drink 3. sleeping and watching 4. Fulness and Emptiness 5. Exercise and Rest. 6. Affections of the Mind 8. Medicines may be given even to men in health if they be rightly administred Hyppocrates was the first that gave occasion to this question Whether healthful men ought to take Medicines or not But yet t is most certain and Galen both confesseth and commendeth it That it is the Peculiar Office of many Medicines to resist the Disease before it comes as such as resist infection cut gross and tough Humors and many others which we may reade in his fourth Book of Preserving Health But if by Medicine Hipocrates means Scammony and such other violent purges we will easely grant him the point without further dispute of the story We have done with the end come now to the cause both of Medicine and Alchymie both principal and less principal Chap. 6. The cause of Physick and Alchymie both principal and less principal 1. THe principall Cause of Medicine is God As all good Arts in generall have their fountain Original from God himself So Medicine also is a gift of God by his divine will granted to the sons of men for the Art was never first invented by the wit of man but came by demonstration from God himself to man becanse he belighted in the sons of men All Arts and Mystriees as well as the world that contains them have their Originall from God Hence it came to pass that those ancient wise men because they knew Medicine was a divine thing and they were ignorant what the true God was ascribed it unto their gods God then is the Author of medicine Nature the instrument of God the Physitian is or should be the servant of them both Hence it is that Herophylus said That medicine was the band by which God healed the sick if then the most high God be the Author of Medicine let not men despise it 2. God is the principall cause of Alchymie All true Medicine is the gift of the most high God and he that will learn it let him go to God and not to the Ethicks If you will learn wisdom go to God and not to the creatures for they are as foolish as your self God is the maker of all secrets and hath distributed some of them to every creature you can never learn them by reading dead letters but go to the living God from whom all knowledg flows to mortals even as the trees bud by the heat of the sun What knowledg hath man which he hath not from above even from that God which created knowledg it 's not an Accademie can furnish a man with the principls of knowledg but'tis the grace and gift of that invisible God if God inlighten your eys the best Book of Physick is the Book of nature and there you may read it and search for it by Chyromancie and Physiognomie 3. The less principal cause of Physick is either Impulsive or Instrumental Impulsive is the want and defect of Human Nature joyned with a natural appetite to knowledg Instrumental is that admirable Beauty and Hermony of Natural things 4. The less principal causes of Alchymie are the same with those of Medicine The Impulsive
〈◊〉 LIB I. Of Semeiotica or the Doctrine of Signs 1 SEmeiotica delivers the Doctrine of 〈◊〉 2 Physical Signs are either Healthful Unhealthful or Neutral 3 Some Signs cal to Memory the state past Others shew the state present and they are either General or Special The General are Diagnosticks and 〈◊〉 4 Diagnosticks are Common or Proper 5 Proper are three-fold 1 Some are taken from the Kind of the Disease 2 Others from the Cause 3 Others from the part of the Body afflicted 6 The signs of Diseases are known by the Excrements the Pain the Nature of the place Afflicted the Color of the Nails Tongue and Face 7 Of the signs of the Causes some shew the Cause either present as the Color Nature and pain of the part afflicted the Excrements or else Antecedent and they are General and Special 8 General are the Disposition of the Mind Dreams Diet and Exercise before used Special shew either Plenitude or the Humor afflicting as Blood Choller Melancholly Flegm Watery Humors and Wind. 9 Signs of the part afflicted are Excrements the Action of the part 〈◊〉 Pain the scituation and nature of the place 10 The Part afflicted may be afflicted either by it self or by Consent for somtimes one Disease remits by the encrease of another and this is 〈◊〉 Primar or Secundary 11 Primar which is properly inhaerent in some part 12 〈◊〉 which is done by Consent of the Parts And this is done 1 By Sympathy as when the foulness of the Stomach causeth the Head to ach Or 2 By Translation as when the Matter that causeth the Disease 〈◊〉 out of one part of the Body into another And 〈◊〉 is two-fold First When it passeth out of a more Noble into a part less Noble Secondly When it 〈◊〉 out of a part less Noble into a part more Noble Prognostical Signs 1 Prognostical Signs judg of a 〈◊〉 〈◊〉 present or to come 2 The Signs of a Disease present are 〈◊〉 Apparant or Supervenient or Decretory 3 Apparant and supervenient signs are 〈◊〉 of Concoction or Crudity or signs of Health or Death 4 Signs of Concoction or Crudity are all the Excrements both Urine and Dung 5 Pronostical 〈◊〉 from the Urine are 1 If it be thin meanly thick or very thick 2 If it be cleer or troubled if so whether it be cleer when it is pissed out and troubled afterwards or troubled when it is pissed out and grow cleer afterwards or troubled when it is pissed out and remain so 3 By the Color namely 〈◊〉 black whitish blackish yellow 〈◊〉 4 By the things contained in it namely clouds sand 〈◊〉 things like scales of Fish c. 6 Prognosticks are taken from the Dung either from its substance 〈◊〉 or quantity 7 Signs of Health or 〈◊〉 are taken from the strength of the Disease as also from the strength of the Diseased and they are either primary or Secondary 8 Primary are taken either from the strength of the 〈◊〉 which the Constitution of the Body 〈◊〉 as also the 〈◊〉 Animal and Natural Functions 〈◊〉 from the strength of the 〈◊〉 which the kind greatness durance and 〈◊〉 of the 〈◊〉 sheweth 9 〈◊〉 signs of Health and Death are taken 1 From the Affliction of the Vital and Natural spirit 2 From the Excrements as Urine Dung vomiting sweating bleeding 3 From the Habit and qualities of the whol Body and every part of it 4 From such things as hurt or help the sick Signs of Death according to the Opinion of Hermetical Phylosophers Hermetical Phylosophers take the signs of Death from Physiognomy 1 From the Eyes when they sink deep in the Head and are discolored 2 From the Nose when it is sharp the Ears and Lips cold pale or discolored 3 The Teeth Nails and Hair looking deadish which somtimes happens a fortnight or three weeks before the party dies 4 The skin of the Fore head and all the Body looking of a swarthy palish or dead color These and many other you may find Methodically laid down in the Presages of Hippocrates which you may find at the latter end of my 〈◊〉 Vranica or Judgment of Diseases by Astrology You have the Apparant Progonostical Signs the Decretory or Critical follows Of the Crisis and Critical Daies Crisis is a vehement change of a Disease either to Health or Death 1 Crisis is 1 Perfect which is either Healthful or Mortal 1 Imperfect which makes the sick either better or worse 2 Of Critical signs some go before some accompany and some follow after 3 Of such as go before some shew the time of the Crisis and others the Manner of it 4 Such as shew the time of the Crisis shew the 〈◊〉 state and Declination of the Disease 1 Such as 〈◊〉 the encrease of the Disease shew its swiftness and unequalness and its time of vehemency 2 Such as shew its state shew to what height its vehemency and vigor-wil arise to and what symptoms it wil produce 3 Such as shew its declination shew how these symptoms will have remission and when 5 Such as shew the Manner of the Crisis are 1 Either Universal which gives Judgment by the kind of the Disease and its Motion the part afflicted and the Nature of the sick 2 Particular which shews the kind of Excretion or Imposthume 6 Excretion is made either by bleeding sweating vomiting stool Urine Menstruis Blood or the Hemorrhoids 7 Signs declaring an Impostume are such as declare either the Impostume it self as length of a Disease thinness of Urin a winter season an imperfect Crisis or the place of the Impostume as the condition of the humor offending the strength of Nature weakness and pain in some certain part 8 The signs accompanying a Crisis are either Excretion or Imposthumes In Excretion there comes to be considered the quality of the Humor the quantity time and manner of casting it out In an Impostume are three things to be considered Where it is Whence it comes and What the occasion of it was 9 The Consequents of a Crisis are taken 1 From the quality of the Body 2 From the Animal Vital and Natural Functions 3 From al the Excrements Universally 10 Critrical daies are begun at that very hour that the sick finds himself manifestly to be taken ill An exact Rule for which you have in my Astrological Judgment of Diseases 11 The Foundation of Critical daies is gathered from the Moon because if she be wel affected she disposeth the Humors to the best advantage if il affected she shews encrease of the 〈◊〉 as being but a servant to bring down the Influence of the other Celestial Bodies to the Earth 12 Critical daies according to the motion of the Moon are four 1 The Place she is in at the Decumbiture 2 Her 〈◊〉 quartile to that place 3 Her opposition to that place 4 Her second quartile to that place Thus you have the more General Semeiotical part consisting of Diagnosticks and Prognosticks The Special follows namely The Doctrine of Urine
and Pulses LIB II. Of the Doctrine of Pulses 1 PUlse hath his Original First From the Motion of the Heart Secondly Of the Arteries by Distention and Contraction which Physitians call Systolae and Diastolae and their use is to preserve Vital heat in the Body 2 In the Pulse are four things to be considered 1 The Reason and knowledg of them 2 Their Differences 3 Their Causes 4 Their Significations 1 The Reason of observing and knowing the Pulse 1 In this consider First The Precepts of Feeling the Pulse of which some concern the sick Body others the means of its cure Secondly The Principles which are necessary to distinguish the Pulse 2 The Difference of Pulses 1 Of Pulses some are absolutely 〈◊〉 others relatively such 2 Absolutely such are either Simple or Compound 3 Of simple are six kinds 1 In the quantity of Distention as great mean smal 2 In the quantity of the Force as vehement moderate weak 3 In Motion of Time as swift mean slow 4 In quantity of Time and Rest as often Mean seldom 5 In quantity of the Artery as soft mean hard 6 In perfusion of the Artery as full mean empty 4 Compound are such as consist of the mixture of some of these simples 5 Relatively such are reduced either to Order or Disorder Equality or In quality 3 The Causes of Pulses 1 The Causes of Pulses some are Primary 〈◊〉 〈◊〉 the Pulse some secundary changing and altering the Pulse 2 The Primary or Efficient Causes of the Pulse are 1 The Vital spirit either strong or weak 2 The Instruments are the Arteries either wide or narrow soft or hard 3 The use of the Pulse is the conservation of vital heat in the Body 3 The secundary causes which change the Pulse are 1 Natural as the Temperament Habit sex and age of the Body 2 Nor Natural as air meat and drink exercise and rest sleeping and watching fulness and emptiness and affections of the Mind 3 Things against Nature as Diseases and their symptomes 4 Prognosticks by the signification of the pulse 1 Greatness of the Pulse shews Heat 2 Vehemency shews strength of the Faculties 3 A weak Pulse shews weakness of Nature 4 Diseases of Love give an unequal and inordinate Pulse But herein let none mistake my Author for though Diseases of Love give alwaies such a 〈◊〉 it doth not therfore of necessity follow That such a Pulse alwaies shews Diseases of Love An Hermetical Consideration of the pulse 1 The Pulse is felt in five several places for it is not enough to feel it in the Wrest as Physitians now a daies do that care not how little they do for their money Let it be felt then first in the Hands and Feet then in the Breast then under the Armpits and last of all in the Temples If these agree together all wil go wel enough if not mind these things that follow 2 The Pulse hath four Vertues 1 Of Tartar which causeth a Pulse either hard circular or slow 2 Mineral which is either subtil or obscure 3 Of Health which is equal and mean 4 Of Disease which shews either Tartar or Mineral 5 Strange giving signs either of Heat or Coldness NOTE 1 When all the Pulse beat at one and the same time it is a laudible sign 2 Health is not only found out by the feeling of the Pulse but also by the color of them 3 When the Pulses are wel color'd it is a good 〈◊〉 Evil if discolor'd 4 When the place of the Pulse is hotter than the rest of the skin the Body is diseased 5 If the Pulse be Mineral put a little cold water upon the place and if the Pulse stop for a while it is a good sign 6 If the Disease come of heat of Blood you may know it thus Wet a piece of Silk in Role-water and lay it upon the Pulse that part of it upon the Pulse will sooner dry than the other part 7 If the Pulse be hard in one place and soft in another the Disease is Chronical 8 When the Body is near Death the Pulse is strongest in the Fore-head not so strong at the Neck weaker in the Hands and weakest of all in the Feet for the lower parts of Men die first 9 IN al Apoplexies the stronger the Pulse is the worse 10 In Frenzies Falling-sickness and Madness it is a good sign when the Pulse is the same out of the Fit that it is in the Fit 11 In Bloody Fluxes and all other Fluxes of the Belly though the Pulse remain as it did in Health give no credit to it for in such Diseases the Pulse remains til Death and somtimes a quarter of an hour after You have the Consideration of the Pulse The Consideration of the Urine follows LIB III. Of Vrine 1 URine is the Wheyish part of the Blood separated by the Vertue of the Reins 2 In it consider the Inspection Signification and Difference 3 In the Inspection of Urine consider the Acception and Caution 4 Cautions are 1 The Causes changing the Urine as Temperament Sex Age and Diet. 2 The Urines of Beasts or somthing else brought for the Urine of Men which is easily known by Smel The Significations and Differences of Vrine 1 It discovers the Constitution of the Parts by which it flows as the Reins Ureters Bladder and 〈◊〉 2 It shews the disposition which is in the Liver and Veins 3 It shews the disposition of those parts by which the peccant matter can be sent to the Veins or Urine 4 In Urine consider the Liquor it self and the things contained in it In the Liquor it self consider the substance quality and quantity 5 In the substance consider the Body and cleerness 6 The Body of the Urine is either 1 Thin in color white Saffron like Gold or Reddish 2 Mean of the color of Gold Saffron or reddish 3 Thick which is a Mixture of al colors and somtimes Oyly 7 The Perspicuity of the Urine is either cleer or troubled and it is of three sorts 1 Such as is cleer when 't is made and troubled afterwards 2 Such as is troubled when 't is made and cleer afterwards 3 Such as is troubled when 't is made and so continues 〈◊〉 The quantity of Urine is either Moderate Much or Little 9 The quality consists in smel or Color The smel of Urine is either sweet or stinking 10 In the Color consider the Causes and Difference 11 The Cause of the Color of Urine is the heat of the Bowels and mixture of other Humors and it is either white citrine subcitrine of the color of Gold or Saffron red and bloody green blue and black which is the worst of al. 12 Things contained in the Urine are either Essential or Accidental 13 Essential is 1 Towards the bottom of the Urine which being white light and equal is very good but being black is very bad 2 In the middle of the Urine which being white light and equal is indifferent if it
there is in the Tartar the greater is the pain for in Tartar is contained all the species of Salt which is that which causeth the biting or paining quality of all Minerals and Plants as common Salt Allum Vitrial Salt 〈◊〉 Sal gem Sea Water Aron Nettles Ars-smart and therfore it is no wonder if the differences of Tartarial Diseases be so manifold 12 The Diseases of the Stomach arise from the impurest parts of the Tartar for if a Bolar Muccilage which is tough viscuous and alluminous possess the sides of the Tunicle of the Stomach there ariseth a stoppage of the vital Spirits which are the Authors of al Natural actions whereby they being taken Prisoners they cannot execute their Office in separating the pure Nourishment from the impure and so the digestion comes to be weak flow and as faulty as either And if these Tartarial Spirits be very strong they easily overcome the inbred Spirit of Man If they be mixed with much Salt they turn into 〈◊〉 and stone if pure of themselves without much Salt they cause Consumptions and pinings away if impure they are changed into another Nature they turn Antimonial and cause Vomiting if Aerial they cause Corrosions and Pains especially in the Stomach if Vitrial they cause a Dog-like Hunger because by the swiftness of their motion they catch and consume what is given for Nourishment for according to the Opinion of Severinus it is the Spirits that cause Hunger draw concoct and coagulate whatsoever is taken into the Body of Man which the stronger they are the more swiftly they perform it the purer they are the better they perform it 13 As for Diseases coming by Celestial Influence Quercitanus affirms they come through the breathing in of the Air but if you ask him how the Air comes afflicted he gives you Ignoramus instead of Billavera He and Fernelius say It is a Hidden Matter 't is somthing but they know not what But Severinus a man that waded a little deeper than the addle Brains of vulgar Physitians could reach to in his Book of Celestial Influences proves That they come from the several Constitutions of Heaven the several Influences of Stars arising from the several Conjunctions with the Malevolents 14 To make all a little plainer in the winding up that so we may be the better understood The Diseases in Man are three fold First Such as come from Fire and Air which are the two Elements that generate the Spirit of Man 〈◊〉 whence come all Epidemical Diseases and such as come by the Influence of the Heavens Secondly Such as come of Air and Earth which two Elements cause the Tartar and all Diseases which we noted before to proceed therefrom of which the Ancient Physitians wrote little knewless and practised none Thirdly The Seed of the Parents which contains in it 1 The Course of the Elements from whence arise al acute Diseases 2 The Courses of the seven Planets from whence come Chronical Diseases which last as long as the said Course of the Planets remain uncontrouled by others and this may be known by the Government of the Planets themselves as the Sun governs the Heart the Moon the Brain Saturn the Spleen Jupiter the 〈◊〉 Mars the Gall Venus the Reins and Instruments of Generation and 〈◊〉 the Lungs And all Diseases whatsoever keep their Court in one of these places 3 The four Courses of the Humors which Alchymists cal Salts Cabalists Humors and so do Galenists for fashion sake 4 The four Courses of the Qualities or Complexions namely Heat and Moisture Cold and Moisture Heat and Dryness Cold and Dryness You have the Theorical part of Medicine The Practical follows TOME II. Of Practical Medicine 1 PRactical Medicine is that which tends to and endeavors at the end of Medicine namely the Health of Man 2 The Parts of it are Hygiena and 〈◊〉 You shall have the Interpretation of both words when you come to the Explanation of them Tome II. Part I. Of Hygiena 1 Hrgiena is the first part of Practical Medicine which teacheth the right use of the six things not Natural for the preservation of Health 2 To the causing of Health belongs a good temper of the Similar Parts a due conformation of the Instrumental Parts both which are attained by a due use of the six things not Natural 3 The signification of the word Hygiena is a defending of Health it consists chiefly in Diet. Diet belongs both to the Healthful and to the Sick in both of them to the Knowledg and Method of using the things not Natural 4 Things not Natural are in a Medium between things Natural and those against Nature For neither do they constitute our Nature as things Natural do neither do they afflict it as things against Nature do being well used they are good ill used they are bad 5 The knowledge of things not Natural consists 〈◊〉 this 1 That we know how many they are 2 That we know what Efficacy they have 6 Things not Natural are six 1 Air. 2 Nourishment 3 Exercise and Rest. 4 Affections of the Mind 5 Sleeping and Watching 6 Fulness and Emptiness or if you will Casting out and retaining in These Galen reduceth to three Heads 1 Of taking in As Nourishment and Air. 2 Carriage of the Body As Exercise and Rest Sleeping and Watching Affections or Perturbations of Mind 3 Casting out as the Excrements both of the Bowels and Bladder Sweat and Seed in Copulation I. Ayr. 1 Air either preserveth the Body of Man or changeth it Wholsom Air preserveth it unwholsom changeth it That which preserveth the Body of Man is 1 Temperate in the first 〈◊〉 namely Heat Cold Driness and Moisture 2 Pure and the more Trees there is the purer is the Air because the Leaves of the Trees correct the Air though my Author leave it out give me leave to put it in 3 Cleerness of the Air. 4 Air moved by gentle Winds 5 Watered by gentle Showers 2 The Body of Man is corrupted by the Air two waies 1 By Accident 2 By itself First By Accident as corrupted Vapors Fens the Propinquity of the Sea which fils the Body ful of Salt Humors Jakeses and stinking Ditches as also by dead Carkasses Secondly By it self or its own Distempers being too Hot too Cold too Moist or too Dry. 3 The Air 〈◊〉 the Body of Man 1 By breathing it in 2 By an insensible drawing of it through the Pores of the Skin and that 's the Reason the skins of people of divers Regions are of divers colors 4 The Constitution of the Air changeth our Bodies five waies and by them you may know if you have but wit enough how to 〈◊〉 a Discase by changing of Air. 1 Consider the Scituation of the Place whether Hilly Level or Fenny 2 The 〈◊〉 of the Earth whether 〈◊〉 or Barren Woody or Champion 3 The variety of Winds 4 The Neerness either of the Sea or Lakes 5 The Seasons of the Year II. Nourishment 1
Physitian gets confidence of the sick Party partly by his own Nature partly by the help of other men That a Physitian may get confidence in his Patient by his own Nature let him carry himself like a wise man as wel as like an Artist Cicero said true when he said That in all Arts nothing memorable or worthy of praise could be done without Wisdom If a Physitian carry himself rigidly and not respectively towards his Patients he affrights them if they like not his person they wil like his Medicine much less you may see this in Chyrurgions when they let people blood If the sick be afraid the blood retires and he seldom bleeds as he should do But if he come cheerfully and have good confidence in his Chyrurgion he bleeds wel So if the party dislike the Medicine either he vomits it up again or retains it in his Body that it never operates Cornelius Celsus was of opinion That the prudence of a Physitian did more good than his Art and Socrates included al Vertues in this one word Prudence And Celcus held That a pratling Physitian was another Disease to the sick Chap. 6. Of the Authority of Physick PHysical Authority endowed with the Ornaments of Body Mind and Estate coming out into the World to act is to consider 1 Its Duties 2 The Persons An Idea of Hippocrates his Aphorisms concerning Duties 1 The Duties of a Physitian unless limited within the bounds of Method are innumerable 2 He ought to have a quick eye to the Air Earth and Water of the place where the sick is 3 He ought to observe the operation of the Chyrurgion seek out fit Remedy for the Disease and leave necessary Precepts with those about the sick 4 He ought to enquire after the Disease of the sick and of those that stand by diligently to heed when the change wil be and what the event wil be 5 The whol course of his Physick ought to be only an Imitation of Nature 6 He ought to communicate what he knows to be true to his Scholers 7 He ought to warn the sick of their Duty to terrifie them that are secure and to cheer up those that are faint hearted 8 Let him not perform his Office negligently nor rashly 9 Let him take Occasion by the Fore-top and expect patiently what the end wil be 10 Let him not be too confident in what he expects neither let his courage fail if it fal out otherwise 11 When he takes a Patient in hand let him shut rashness and fearfulness out of doors 12 Let him be ashamed of no work or operation that belongs to Physick 13 Let him fly rashness and headiness in al his actions 14 Let him use Gravity in his Apparel Speech Gate and every thing else 15 In commanding things necessary in forbidding things hurtful in reproving Errors let him be of an Heroical spirit and do it with Authority 16 Let him be very gentle to and familiar with sick people 17 Let him give Physick to the poor freely and without reward 18 Let him have a special care of sick strangers 19 In dangerous Diseases let him do good to such as are ingrateful and Covetous 20 Let him be ready nimble and clever in all his actions 21 Let him want no Physical Instruments at home but carry only such abroad as are necessary 22 Let him keep the Forms as wel of Compound as Simple Medicines in his memory 23 Let him prescribe as wel what Diet as what Medicine the sick ought to use 24 As for such things the sick hath a desire to let him not so follow his humor that he encrease his Disease nor so rigidly oppose him that he perplex his mind 25 Let him be wel skil'd in the operations of Chyrurgery that so if a Chyrurgion be wanting he may perform his place speedily securely and safely 26 Let him alwaies have a special regard to the former Custom and present strength of the sick 27 Concerning Duty his Office is First To prescribe a Diet which strengthens Nature and resists the Disease Secondly To loosen the Belly with gentle Remedies as Subpositoris Clysters c. Thirdly If Blood abound to breath a Vein Fourthly To use Apozemes to cut the matter causing the Disease Fiftly To prepare tough humors for expulsion Sixtly To purge them out Seventhly To draw humors back to use Diurecticks Rubbings Cupping Glasses to cause sweat Eightly To draw the Disease to the external part of the Body Ninthly To draw it out by Baths or Issues Tenthly To dissipate the matter remaining and strengthen the part Eleventhly To recover strength with good Diet. 28 Let him keep a Method of Physick in his Study such a one as you shal find in the following Scheam First Let him have a Catalogue of Authors both Galenists Paracelsians and Empericks Secondly If he travel let him keep a Diary Thirdly Let him set down by themselves what things he finds worthy of observation Fourthly Let him keep a Garden of Herbs of his own Fiftly Let him set down his best Experiments in such an order that he may know redily how to find them Sixtly In the morning let him cal to mind what he did the day before Seventhly In the afternoon 1 Let him walk abroad to know and gather Simples 2 Let him confer with Galenists Paracelsians and Empericks 3 Let him visit the sick Eightly In the Evening 1 Let him consider what he hath done all day 2 Let him commit somthing to memory An Idea of Hippocrates his Aphorisms concerning Persons 1 Of Persons Some regard the Sick Some those that stand by And Others the Physitian 2 Cure the mind of the Sick with good Language before you attempt to cure his body with Medicine 3 Declare in loving Language to the Sick what is fitting for him to know so carry yourself towards him that he may not be too confident of Life nor too fearful of Death 4 What the Sick ought to do command peremptorily and make him not too confident of his life lest he disobey your Command 5 Keep close from the Sick that which is not fitting for him to know and if he suspect it either craftily dissemble it or cunningly make the best Interpretation of it 6 If the Patient be stubborn make the Disease worse than it is that he may obey If he be faint hearted tel him it is better than it is that he may not despair 7 Promise nothing directly but tel the Patient all the Work lies in the Power of God and his obedience 8 Somtimes use many Remedies somtimes but few according as the disposition of your Patient is either stout or faint-hearted 9 Let a Physitian be neither Covetous nor unfaithful above al things let him not neglect his Patients 10 Let the Physitian abstain from threatnings unless he deal with Mad-men Let him use modest Language and gentle admonition 11 Let him suffer none to be about the Sick but such as the Sick loves let him cause the rest to
be turn'd out of doors 12 If the Sick be a knowing man let him tell him the Cause and the Nature of his Disease and let him explain it to him not with a Budget ful of prittle prattle but by apt Similitudes 13 Let him give himself to know what the event of Diseases wil be 14 Let him rid the Chamber of al such guests as have more tongue than wit 15 Exhort those that are neer the Sick to perform what you command and in this case use either promises or threatnings which you think sittest 16 Trust as little as you can to the Fidelity of those that are neer the Sick but as much as possible lies in your power see the Medicine taken your self 17 In dangerous Diseases desire the advice of other Physitians and if you are called to counsel by others by no means refuse it 18 Give Counsel to other Physitians without contention or wrangling envy or desire of gain Let the Health of the Sick and the sinding out of the Truth be the mark you shoot at in al your actions 19 Examine the Counsel of Empericks before you follow it because they are ignorant of Method but if when you have weighed them in the ballance of Reason you find it good follow it for Nature hath given them gifts as wel as you 20 Make use of your former Experiences If you keep those you had when you were yong they wil do you good when you are old 21 Communicate al things faithfully to your Scholers shew them your Examples teach them how and when Medicines ought to be given let them be your Companions lookers on and standers by in your Cures that so the blessing of God may be upon you and they when they come to age may bless you You have the Authority of Physick The Oath of Physicians follows Chap. 7. The Oath of Physitians according to Hippocrates I Swear by that great Physitian Apollo as also by Aesculapius and his two Daughters Hygieam and Panacea and I cal al the Gods and Goddesses to witness That I wil keep this Oath under written entirely and without any mental reservation whatsoever according as God shal give me strength and Judgment 1 I wil will the same Honor to my Master that taught me this Art as I wil give to my Parents If he want temporal goods I wil supply him so far as God shal enable me with Estate his Children I wil account of as my own Brethren I wil instruct them in al the parts of Art which God hath endowed me with without either asking or hoping for reward To my Scholers that I undertake to teach will I impart whatsoever God hath imparted to me namely To al such as take this Oath and to no others wil I be free in what I know in Physick 2 To those which are sick according to my power and ability wil I give speedy Health without any delay of time for hope of gain I wil never give two Medicines when one will serve the turn 3 The intreaty nor Fees of other men shal never move me to give preposterous Physick but I wil give warning to the Magistrate of such as do it 4 I wil give nothing to any Woman to kil her Conception neither will I declare to any body which way it may be done 5 I wil manage my Life and Art in that manner that I wil not be afraid to answer for them another day 6 I wil cut none for the Stone but give place to others to do it that pretend they have more skil than I have 7 When I enter into the house of a sick Party my motive cause shal be the Health of the sick which I wil labor for with al my might 8 I wil keep my Body in temperance from all unlawful Venereal actions 9 I wil give Physick without respect of persons whether they be Poor or Rich Masters or Servants 10 I wil keep close the infirmities of the Sick as being the greatest secrets a Physitian hath to keep This Oath whilst I keep purely and umblamably according to my Power and Skil I desire the blessing of God upon my Person and my Art together with renown in this World and glory in that to come If herein willingly I fail may the contrary to this fal upon me Chap. 8. The Oath of Apothecaries I Call the Creator of all things to witness the one God manifested in Trinity whom I serve That I will with all diligence perform these things following 1 I wil live and die in the Christian Faith 2 During life I wil carry my self dutifully to my Parents 3 Be obsequious to my Masters and Physitians that imploy me 4 I 'le give rayling Rhetorick neither to those of my own Profession nor yet to others 5 I 'le labor what lies in my power to adorn the dignity of my Art 6 What is to be kept close I will reveal to none 7 I will attempt nothing unadvisedly for hope of gain 8 In acute Diseases I wil give no purging Medicine without consent of a Physitian 9 I wil not meddle with the secrets of Women unless it be to apply Medicines to them 10 I will reveal the secrets of none to the World 11 I wil give Poyson to no Body 12 I 'le not perswade it to be given no not to an Enemy 13 I 'le neither give nor sel any Medicine that destroyes Conception 14 I 'le prepare no Medicine to cause Delivery in Women without advice of a Physitian 15 The Prescripts of a Physitian I wil in no wise alter 16 I will not give one thing for another though they be both of a Nature 17 I 'le never turn Emperick while I have a day to live 18 I 'le give Medicines freely to those that have no money to pay for them 19 I wil not keep corrupted Medicines in my Shop These things I performing the Lord bless me in all my Actions You have the Requisites of a Physitian The Marks and Vices of Sophisters and Impostors follow Chap 9. Of things repugnant to Physick and Alchymy Or Of the Marks and Vices of Sophisters and Impostors in those Arts. 1. The Marks and Vices of Mountebanks Sophisters and Impostors which make a stately flourish only for Gain and Ambition are contrary to the Notes and Marks of true Physitians OF this number are 1 Company of dirty Rogues that carry all their Medicines in one Pot having no more Medicines but one and are as excellent in the Art of Physick as an Ass is in Musick 2 Such as run up and down from Town to Town and from Market to Market and having gotten a few terms of Art in their Noddles make the common people beleeve they can do wonders being in deed and in truth as absolute Physitians as he is a King that Acts a Kings part in a Play When they meet with sick people they get money right or wrong 3 Such as have formerly been Monks and leave their Professions or such as