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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59200	The sixth book of Practical physick Of occult or hidden diseases; in nine parts Part I. Of diseases from occult qualities in general. Part. II. Of occult, malignant, and venemous diseases arising from the internal fault of the humors. Part III. Of occult diseases from water, air, and infections, and of infectious diseases. Part IV. Of the venereal pox. Part V. Of outward poysons in general Part VI. Of poysons from minerals and metals. Part. VII. Of poysons from plants. Part VIII. Of poysons that come from living creatures. Part IX. Of diseases by witchcraft, incantation, and charmes. By Daniel Sennertus, N Culpeper, and Abdiah Cole, Doctors of Physick	Sennert, Daniel, 1572-1637.; Culpeper, Nicholas, 1616-1654.; Cole, Abdiah, ca. 1610-ca. 1670.	1662 (1662)	Wing S2541A; ESTC R221050	55,611	126

Spikenard Castor Treacle and Mithridate Then strength●n the vital spirits as in Chap. of swounding l. 2. p. 4. c. 6. Chap. 14. Of Taxus the Ew-tree The Symptoms and Signs THey that sleep under this Tree or eat of its fruit die though in England it is innocent yet they that are infected in other Countries are all over and fear choaking have a Dysentery and often die suddenly After Vomiting and fitting Purging give ●ormwood wine plentifully or Ge●●ian and Orris roots with Oxymel or Treacle Against the Dysentery give sealed Earth Bole Bezoar Coral Tormensil roots Iuyce and Syrup of Pomegranates and of Currans Chap. 15. Of Euphorbium THough Euphorbium be used physically yet if it be given in a great quantity or not corrected it is poyson and doth not only hurt by its burning but by an occult quality For it causeth sudden fainting that kills suddenly The Symptoms and Signs It being taken burns the stomach and corrodes the guts causeth hickets and vomiting inflames the body and causeth thirst and over-purging and Dysentery cold sweats fainting and oftentimes sudden death Give a Vomit of warm Water or the Decoction of Violets or Mallows with Oyl of Violets or Roses or sweet Almonds and a Clyster of Althaea-roots Violets Mallows Endive Lettice Plantane flowers of Chamomil Moulin cold Seeds Mucilage of Fleabane And then give now Milk and fat broaths The proper Antidote is seeds of Citro●s in Win● roots of Elicampane boyled or sealed Earth Smaragds Crystal calcin●d Species liberantis Treac●e Chap. 16. Of the Nut called Metella CArdan writes that it is of a mean between Opium and Hemlock and kills in a day being taken in the quantity of a d●am It causeth deep sleep from which the party that took it can scarce be roused cold breath swollen lips pale body blew nails cold sweat and death Vomit with Walnut shells green boyled in Wine Give a Clyster of Centaury Rue Sc●rdium Castor and Hydromel and then a D●coction of Wormwood Organ wild Rue Gentian Elicampane in Wine or Castor Pellitory Ba●berries Cinnamon Treacle Diagalangal Diagingiber Raise him from sleep by strong Ligatures Errhins and if he can walk let him stir till he sweat Let him drink new Milk or new Wine Chap. 17. Of Spurge The Symptoms and Signs IT is not simply poyson for being rightly prepared and given in a small dose it is a purge otherwise it causeth loathing and vomiting and troubleth the heart and destroys the temper of the liver makes the belly-ake and flux which produceth Convulsions and Death Provoke Vomit after they begin to vomit that the whole venom may be evacuated with warm Barley water Oyl of Dill or Violets Then give a cooling Clyster of emollient Herbs cold Seeds Mucilage of Fleabane Oyl of Roses and Violets and the yolk of an Eg. Give Antidotes as against Euphorbium and Gum Arabick Traganth fresh Butter Cream of Ptisan sweet Almonds and the like Chap. 18. Of Hellebore THe question is chiefly of white Hellebore Some would have it not to be mustered among medicines Others highly commend it but this controversie may be ended thus Poysons are either simply so and hurt all men alwaies or they are given by art and made Physick Hellebore is of the last sort and though many have perished by the use of Hellebore yet it was by reason of the great quantity or want of preparation Symptoms and Signs If it be taken in ●r●at quantity without preparation it purgeth violently upwards and downwards and causeth great pains in the stomach and guts hickets suffocation difficult breathing trouble of mind sudden weakness heart-beating and they die by Convulsions or Suffocation Though Hellebore cause vomiting it must not be suddenly stop● but furthered with a decoction of Radishes Dill and Arage seed in Hydromel often given Give a Clyster of the decoc●ion of small C●ntaury Rue Plantane Althaea with Oyl of Dil and yolks of Egs. For Antidotes give pouder of ●aterlilly roots or flowers or Parsnep seed two drams with Wine or Treacle and Mithridate To prevent strangling give half a dram of Galbanum Against the bellyach make a bag of Bran Salt Cummi● Pennyroyal Mints Rue Bayberries boyled in Wi●● or Milk We have shewed elswhere how over-purging Hi●kets and Convulsions are cured THE EIGHT PART Of Poysons that come from Animals or living Creatures Chap. 1. Of Poysons from Animals in General ANIMALS do conveigh poyson to men divers waies First by biting as the Viper and all kinds of Serpents the Mouse the Spider Scolopendra and Dogs and all mad Cr●atures By stinging as the Scorpion Spider Wasp and the fish called Pastinaca marina Oth●rs by spittle as ptyas Others by urin as Dormice that make malignant ulcers by pissing Others communicate poyson by a Me●ium as the Torpedo by the spear of the fisherman benumes or stupisies his b●●d So Mathiolus reports a Vine-dresser was killed by a Serpent others by touching the body with poyson but poyson is most dangerous when malicious people give it in meat or drink Also the gall of Venemous beasts is deadly for all venemous beasts or beasts that live upon poyson have the poyson chiefly in the Gall. Animals are either of their own nature venemous as the Scorpion Toad or become such by their venemous food of which sort was the King of Cambaia of whō we spake Therefore you may well suspect creatures that feed upon poyson as the Ducks that eat Water-toads and the Quails that feed upon Hellebore For in Athens they who sed high upon Quails died of Convulsions and others also Hence we may conclude that venemous creatures if they live upon poyson are worse so the stinging of Wasps is worse if they have lived upon Serpents hence we may w●l question whether it be lawfull to eat creatures that have been killed by poyson Galen saies that the Daci and Dalmatians rub'd the points of their weapons with Elicampane with which they killed Deer and then they never hurt them that eat them therefore disting●ish thus If the poyson that the weapon is touched with is only a poyson that kils a beast and not a man the beast may be eaten The Symptoms and Signs You may know it from the Patients relation or by a part stung or bitten that swels presently is inflamed and hath great pain with other symptoms that poyson I● a bite or sting hurt the Artery the wound is worse because the poyson gets sooner to the he●rt and there is a deadly Syncope A●so if a nerve be hurt the brain consents and there is the like danger if a vein be only hurt there is less danger for it threatneth only the corruption of humors We spake of the cure but now I shal shew the proper Antidote against every venemous creature Chap. 2. Of Serpents in general THe Serpents are such as have Egs or bring forth quick Serpents as the Vipers We shal not dispute the temperamēt of a serpent

well called Venemous Of the first sort are the humors that cause an Epilepsie fear of water dancing madness Scurvey Colick and malignant Dysenteries Elephantiasis Gangrene and simply malignant Feve●s Of the second sort are the humors that beget pestilent feavers and the plague As for the first sort the Epilepsie and the other diseases are not the evident causes or from obstruction of the ventricles of the brain nor is fe●● of water from the biting of a mad Dog But this Epilepsie is from a humour or vapor that hurts the membranes of the brain and the nerves especially And fear of water may come from internal humors without the biting of any mad creature Mercellus Donatus hath five Examples of this and the diseases mentioned are not from manifest qualities but from malignant occult and venemous causes As for the second kind the humors are so corrupted that they do not only turn malignant but breed deadly diseases that kil like poyson as pestilent Feavers and the Plague Buboes and Carbun●les of which before Chap. 6. Of the Signs of diseases that come from malignant venemous Humors that are bred in our Bodies THe signs of these diseases are from the causes mentioned in the fourth Chapter especially from the air which if it keep not its natural constitution the humors must needs be corrupted as experience confirms Another sign is when famine hath been either by scarcity or siege and men have had an ill diet the inward humors are corrupt The third is when no manifest Cause went before and the man had not to do with any man of the like disease and there are the signs of malignity and venom it shews that it is from the internal fault of the humors And by comparing the strength with the disease you may know the event of the disease Chap. 7. Of the Preservation from and Cure of these Diseases WEE have shewed the Cure largely before only if there be a malignant or Epidemical disease stirring either from air or bad diet or the like let it be removed by convenient Evacuations lest the humors corrupt And observe from what cause the fault is that you ma● apply sit remedies as Pills de Tribus Rhubarb and Syrup of Roses and the like These must be repeated at a distance and good Antidotes used After purging it is good to sweat and take heed of anger fear or passions which stir up the hum●●s that he stil and close and make a plague without any society with them of the plague See for the Cure Lib. 4. de feb Cap. 6. THE THIRD PART Of occult Diseases from Water Air and Infections and of infectious Diseases Chap. 1. Of occult and malignant Diseases and Venom that arise from Waters MANY Diseases come from bad waters as Dysentery and Dropsie and malignant Diseases also as the Scurvey Marsh standing Pools easily corrupt and the drinking thereof in Armies causeth malignant pestilent Feavers because they are infected by Froggs Toads and Serpents and other venemous Creatures Also Waters are unwholsom in which Flax or Hemp are steeped And some Fountains have killed them that have drunk thereof and therefore the Waters of the River Styx are so odious among Poe●s Pausanias and other Historians mention of many poysons that wil infect waters You may cure these Waters by boyling thē or quenching steel or stone or iron in them when you are in Armies or on a Journey and cannot boyl them at least you may strain them And if any have drunk such Waters let him presently take an Antidote Chap. 2. Of malignant Diseases from the Air. AIr as it is a pure Element neither corrupts nor is infectious but it may be corrupted by other things Paris is seldom free from the Plague by reason of inundations for besides the stink of the mud all the Jakes of the City are full of stinking water that go not into the Common-shore but to the Gates of the City and cause a stink especially in hot weather Also malignant vapors arise from Dens and Caves saith Mercurialis he had seen many Caves near Rome into which if either man or beast go they presently die The air becomes pestilent when the smal bodies that use to be in the air that of themselves are not venemous do corrupt These are all dangerous diseases and none can be secure from them for none can live without air Therefore let such as by reason of their imployments or the like cannot flie never go abroad but with good Antidotes in their mouths and anointed about their noses Chap. 3. Of Contagion IN contagious diseases 1. There is the disease which is called Contagious because it infects another with the same disease 2. There is the Medium by which the like disease is produced in another 3. There is the action by which the like disease is produced in another And lastly the disease which is produced in another A contagion is an infection or a body sent from a sick body that can produce the like disease in another To clear this 1. Consider the contagious body 2. The infection by which it doth infect another 3. The body that is infected 1. The contagious body is not onely a man but an Ox or Sow or the like And that is only contagious that can breed any thing in it self which being sent to another of the same kind produceth the like disease 2. When that Contagion passeth to another body with which it hath some likeness the passage is by infection or seed in which there is force to act by the quality that flows from the force But we are ignorant of that quality and the form from whence it flows therefore it is truly called an occult Quality For this quality and form are in as smal a body as an Atome and is so called and as one saith The infection of diseases is multiplied by little bodies that like seeds comprehend the whole essence of the disease Now the quality by which the infection acts so powerfully is not manifest for no manifest quality hath such force but it is occult and not sensible but known only by the effect Nor can you say that this infection is the effect of rottenness for that putrefaction be made many alteration are required and long time But Contagion taken in suddenly infecteth and often kills and begets the like contagious humor in the party and works like contagious poyson before there is any putrefaction wrought as appears in the Plague This Miasma or Contagion is spred and sowed about by the pores of the skin Somtimes it comes forth with the sweat or sticks to the skin with a thicker excrement or filth Somtimes it goes out of the body by the breath somtimes by matter or quittor that comes out of the ulcers Somtimes those Atomes flie about in the air and therefore the seeds of the Plague are sowed far about A Contagion or Miasma is sowed and spred abroad two waies either by fewel alone or by the

brought in by the Devil For Evacuation Vomits are good●punc for Experience shews that stubborn diseases whose cause is in the stomach mesentery and about the liver and spleen which could not be evacuated by ordinary purging have been cured by Vomits And so Ruland cured Diabolical diseases and it is observed that some have been so cured that have vomited knives hair glass and the like with putrid humors But let the vomit be proper and Purges must not be neglected Also use Alterers and Antidotes external and internal the internal are mentioned as Herb True-love round Birthwort and long St. Iohnsor ● and many others The outward are Oyntments and Fumes and Baths as Oyntment of Viscus Colurus or Misleto experienced in a Maid bewitched thus made Take Dogs grease four ounces Bears grease eight ounces Capons grease twenty four ounces Viscus Colurus Mislero green three branches cut and bruise them till they are moist Wood-leaves and berries 〈◊〉 is them all into a glass set it in the Sun nine weeks and you shall have a green Balsom with theis b●dies bewit●hed especially in the pained parts the joynts are to be anointed and the patient shall be cured it is a certain Experiment The Ancient and Modern Physitians used Fumes of Bayes Rue St. Iohn wort Sage Rosemary Roses Wood aloes Asphalium Sanders Citron peels Frankincense Mastich Storax Calamite Labdanum Musk Sulphur which strengthen the heart and brain and discuss malign●nt and cold humors Baths do both by insensible Evacuation and altering in which boyl Rue St. Iohns-wort Mugwort Vervain Palma Christi and the like mentioned But these are mixed without Superstition or Ceremony pronouncing of words and the like and we must trust only to Natural means and leave the rest to God Chap. 10. Of the Divine Cure of Witchcraft BEcause the Devil can hinder the force of natural things if God permit we must have recourse to a Divine Cure not only in diseases from Witchcraft but also in all the calamities of this miserable life And for this cause for the prevention and cure of these diseases the Church which is the Spouse of Christ hath constituted Exor●ist● which every one knows have power in this thing ther●fore we must put our whole confidence in God call upon him by a firm sincere Faith yet we must take heed least under the shew of a Divine Cure any thing be done supe●stitiously or against the Honor of God It is good against the same to appoint a Perigrination to a Holy place that we may obtain that by the Merits of the Saints which we cannot immediately by our selves obtain from God This is approved by daily experiēce amōg Christians and true Catholicks therefore to him be Praise Honor and Glory and Thanksgiving for Ever Two EPISTLES of that Excellent and Famous Man Balthasar Han Doctor of Physick and chief Elector of Saxony The First Epistle MOst Renowned Excellent and most experienced Sir my Godfather and much honoured Friend I prefent thee with a miserable but admirable Physical History which I lastly told you in short as I had it chiefly from mine own observation written with mine own hand A certain honest godly woman twenty two years old of a laudable temper somwhat inclining to melancholy in the year 1634. the 8 th of November being Saturday was troubled at evening with an unusual stopping and heaviness at the breast she went to bed at her accustomed hour with desire to sleep and though she obtained her desire presently yet was grievously troubled by which means after twelve of the clock she was heard often to groan sadly but they supposed she dreamed and called her but she awaked not til she had often groned being awaked she often lifted up her eyes but kept them not long open but presently composed her self for sleep again and spake not above three words In the morning being Sunday and the the 9 th of November she arose at six of the clock thinking upon the Church and how she might according to her promise bring a yong maid to be married to a Minister of the Church But on a sudden she beheld two blew spots in both hands which crept up from the wrists to the bending of the Arm not in one continued line and above both the bendings of the arms there were divers letters among which were these two N B. joyned together and many crosses of this form ✝ she being undaunted continued her holy resolution and by Gods assistance she went to Church at 8. in the morning and was very merry at the wedding-dinner til four in the afternoon and perceived no disturbance that day nor that night but munday morning following being Novem. 10. she observed the number of crosses increased about her neck breast and belly to the bottom of it And all that day she felt great straitness and troubles one fit followed another and she had so great a desire to sleep which was the forerunner of a fit and more works and crosses that she could not be kept awake at which time to the terror and admiration of the beholders the characters mentioned most like crosses were in most parts of her body so that in seven daies time she was all over before and behind from head to foot marked as if sh● had been whipt with rods or thorns at first her face was not marked but afterwards it was with the same but smaller and more superficially in the scarf-skin at night she went to bed and slept an hour after which she was troubled groaned and folded her hands close The standers by observing that awaked her and parted her hands and they sound a Needle stuck in the palm of her hand and they drew it out they bent it put it in the fire unknown to her and keep it stil. The 11th of November being Tuesday she was better but not without some fits but gentle this night she dreamt that she should find a needle under her bed which she should put into the fire presently and so be cured The 12th of November being Wednesday at noon she remembred her dream and commanded her Maid to search diligently for a needle under the bed the Maid returning brought a long Taylors needle she cast it into the fire often this done she went to bed at her usual hour and espied a Ghost like a woman going into a Study and hiding her self in a corner at which she was much frighted and trembled and began to be sleepy as formerly which by reason of her pain she resisted And lo an illfavoured old woman very terrible with her wrinkled face stood by her bed side having a thick cudgel with which she smote her violently upon the legs and being very angry she repeated these words Give me my Needle Give me my Needle At which she cried out aloud and the old woman vanished and from that night till Saturday after which was the 15th of November●he ●he did not suffer any thing but then about

never afflicted without Gods consent and permission 2. The Gospel shews that he could not enter into the Swine or hurt them without Gods permission nor doth a hair fall frō the head without Gods will and permission Therefore the Devil promiseth to do what th● Witch commands him they cannot have their desire except God permit And Bodinus writes there are not two in a hundred that witchcraft can hurt And it is known to be true from the voluntary confe●sion of Witches Chap. 6. Of the Signs of diseases from Witchcraft IT is very hard to know these diseases and we must be very industrious to discover them This is because the Devil doth so warily get into natural causes that it is not easily discerned what comes from natural causes and what from the Devil Fernelius gives an example of this in a young Knight which had a shaking and Convulsion by fits which by divers remedies given for some months could not be removed but in the third month the Author of the disease was known by voices and unusual words and sentences Greek and Latin which was the Devil and more plainly when he discovered the secrets of those that stood by and of the Physitians scoffing at them for their vain medicines by which they had almost killed the party The first sign then is of diseases from the Devil when practised Physitians doubt of the signs and cannot satisfie themselves and all things are given in vain and to no purpose Another sign is because ordinary diseases come by degrees and have their times and seasons and come to their state but these are in their vigor without any apparent causes Thirdly they have extraordinary symptoms and convulsions no cause aforegoing that appears some say that if the Witch comes to see the Patient he is worse and trembles or is otherwise altered but the certain sign is when a knife or a needle or the like is ●o ●i●ed or purged forth or come from ulcers t●at breed not naturally in the body Some have another sign which to me is superstitious they wash the Patient with the decoction of Vervain and if nothing be sound in the decoction or its colour not changed they say there is no Witchcraft but if many of his hairs be found in it it is a sign of Witchcraft this I say is superstitious though Vervain is commonly thought to discover Witchcraft One think I suppose proves Witchcraft when married people formerly loving very well hate one another without any evident cause There are many Histories to confirm this From whence we may gather this Prognostick That all diseases from Witchcraft are long and uncurable but by the great mercy of God Chap. 7. Of Preservation against Witchcraft I Can say nothing to this certainly nor can heathenish medicines please me that are used against it as that of Rhamnus whose branches in the windows or doors they say defend from Witchcraft Nor doth Lions foot take away the force o● Love-potions Nor a Horse-shoe nailed to a Threshold nor a thousand other things which are used against Witchcraft for how can these being natural drive away diseases which are caused by the Devil who is without a body and hath no organs of sense and therefore can neither be touched with natural bodies nor can be either pleased or disturbed thereby Although we wll not deny that God who is above all nature can give power to natural things to work upon incorporeal Nor is it lawful for a Christian by any means to go to any Witch and pray her or perswade her that she hurt not or that she should take away any mischief done for so he should pray to the Devil who did the mischief and not the Witch as I shewed at large It remains therefore that we only turn to Almighty God heartily and implore the good Angels his Ministers to defend us from those evils which the Devil besets us with both sleepin● and waking Chap. 8. Of the Cure of Diseases made by Witchcraft and first of the Magical Cure ALbeit Witches promise to cure such diseases by Words Characters Inchantments and Adjurations yet these and the like have no force as we shewed against Paracelsus and others which we shall not farther declare And since it is certain that the Devil chiefly causeth these evils it is wicked and unbeseeming a Christian to desire any thing from him who is the implacable enemy of mankind Concerning this there are two questions first Whether it is lawful upon suspicion of ●itchcraft to ask or compel Witches to remove ●itchcraft and diseases which they or others have caused O● this there are divers opinions and they desire to resolve it by divers distinctions which well examined I think thus He that desireth by force to compel a Witch to cure a disease believes in and hopes for help from the Devil which he should seek from the Lord who severely prohibited asking counsel of Magicians The Soul saith he in Leviticus that goes after Witches or Soothsayers I will set my Face against and cut him off from the midst of my People Hence St. Chrysostome writes That a Christian had better die then redeem his life by bondage to the Devil For there are other remedies and the Devil is not stronger then God and though there be no hope of life it is better to die then to be cured by sin for the Salva●i●n of the Soul is better then the health of the body And the Glory of God which by so doing is neglected is to be preferred before all things Another Question is Whether it be lawful to sear●h into any means or instruments used by Witches to cause diseases and to remove them when found burn them or any waies destroy them This Question little concerns Physick of which see Martin Delrio that decides the reasons on both sides very well and confirms his own judgment by Histories but we shall speak of things more profitable Chap. 9. Of the Natural Cure of Witchcraft THerefore it is not lawful to seek help from the Devil or Witches because we have lawful mea●s sufficient na●ely Natural and Divine of Divine we shall speak in the Chapter following in this only of the Natural And since in Part IX Chap. 1. we shewed three sorts of Witchcraft namely Poetical or Vulgar Philosophical and Magick The Poetical is no waies Witchcraft The second which is Philosophical comes by natural causes somtimes with the Devil concurring who corrupts and alters the constitution o● the body God so permitting that he may please the Witches that desire it of him Diseases so caused may be wel cured by natural remedies but not simply for in such diseases there are two causes namely Natural and Diabolical and if the Devil cease no● to act or hurt there can be no perfect cure The Natural medicines are twofold either such as evacuate foul humors which the Devil useth to cause diseases or Alterers and Antidotes which are against the dispositions