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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

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

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

sometimes without the body from the air corrupted by vapors and corrupts the humors which causeth occult diseases or when they stay with them that have an infection as the Scurvey Elephantiasis and venom of a mad Dog the Pox and the like by which contagion is carried to others Also poyson from Plants Minerals Animals taken in do the same Or conveighed by a bite or sting of a beast as of a Scorpion Tarantula Basilisk To these you may refer diseases by Witchcraft There is another difference taken from the parts in which the occult qualities lie by which a man is not presently killed because poyson doth not suddenly go to the heart but to some other part as Spanish flies go to the bladder Opium and evil malignant air to the brain making an Epilepsie the Sea-hare to the lungs and the French pox to the liver Some differences are from the manner and force of the action for-deletery poysons have forms which are the principles of acting but the instruments are the hidden vertues that flow from these forms which are unknown to us except only by the effect Also they act without the help of the first qualities and cure distinguished from them Chap. 8. Of the Signs of occult and venemous Diseases in General IF he have been with them that have a contagious disease or hath taken poyson or been bitten or stung by a venemous beast 2. If no Sympto● can be referred to the quality If they be gre●● and not usual in other diseases 3. If they ●e onely cured with Antidotes that work by an occult quality You may know if the cause of an occult disease be bred in or brought to the body by the die● before and by his conversing with such as had the like disease The Symptomes shew what part is chiefly affected If the heart he suddenly smitten the vital faculty is dejected the pulse is weak the heart beats the mind is troubled there is fainting If the brain be affected there is hurt of sense and motion presently watching and raving If the liver the colour all over is changed there are spots and pustles all over the urin is changed in colour and substance The stronger the malignant cause acteth the shorter is the disease Whatsoever gets quickly to the heart is dangerous Every occult disease is to be suspected and also malignant and venemous are worse then such as act by manifest qualities The greater the Symptoms the more the danger Chap. 9. Of the Cure of malignant venemous and occult Diseases in General YOu must preserve or cure Preservatives are excellent in contagions of which hereafter In diseases that come from humors gathered inwardly you must evacuate presently Poysons that come by chance can scarce be prevented except you do as Mithridates King of Ponius that used Mithridate often of which Cardanus If the malignant venom hath pressed the body take it presently away or abate its force if it be by a humor bred in the body use Purges or Sweats If poyson be drunk and still in the stomach vomit it up with Oyl or Fat If it be gotten from the stomach to the guts purge or give Clysters if it be in the liver sweat if it come by a little sting or touch draw it out presently that it pierce not in of which before Give Antidotes in all cases or proper or common if it be not known In sharp poysons taken it use fat Oyls but in such diseases look more to the occult then the manifest qualities If there be other diseases also as plethory cacochymy or obstruction give not Antidotes before those causes be removed and it must be done very quickly in great poysons For those causes nourish the hidden venom and oppose the strength of Antidotes This was the opinion of Eustach Rudius which I suspect for you must oppose what is worst and urgeth most therfore give things at first against poyson Against venemous diseases we give Antidotes simple or compound called Alexiteria Simple are Angelica roots Valerian Swallow-wort Contrayerva Tormentil Zedoary Burnet Scorz●●era white Dittany Masterwort Snakeweed Citron peels Ashen bark Carduus Rue Scordium Sorrel Galangal Pauls Bettony Compounds are Mithridate Treacle pouder of Saxon Diascordium Mathiolus his Antidote Amulets by Fernel and Palmar and the like THE SECOND PART Of Occult Malignant and venemous Diseases arising from the internal fault of the Humors Chap. 1. Of Malignity and Venom in general THAT is malignant that hath worse symptoms and is harder to be cured then ordinary Malignity is an adventitious quality to a disease that makes beyond its nature more difficult or dangerous It is from manifest or occult qualities as when an ulcer is in a part only distempered by a manifest quality it may be cacoethick or of an ill condition but that is only from manifest qualities On the contrary if a part be stung by a venemous beast or bitten there wil be an ulcer also but such as is from an occult quality here we shal speak only of malignity that flows from occult qualities Hence it is cleer that malignity differs from poyson for malignity comes after another disease but poyson by i●s pernicious force brings a hidden disease without another disease so the Plague poyson can kill without a feaver of it self and so wil Hemlock Napellus Poyson therefore is that which of its own force by an occult way doth vehemently and immediately afflict the body and endanger life but the doubt is whether it be a quality or a substance therefore distinguish it somtimes it is taken for the thing poysoned somtimes for the form of action and hurting our bodies privately If it be taken for the thing poysoned it is of a double nature some are bodies and act by a bodily contract and though they touch not all with their own body yet they send forth Atoms and small bodies that infect and move to fro in the air in the time of contagion Others act by intentional species that is spiritual qualities that kill as the poyson of the Torpedo that ben●●●s the hand of the Fisher through the Spear If poyson be taken for the venemosity it self it is an occult and dangerous quality The differences of malignant and venemous diseases are from the effects and causes for we are ignorant of their forms therefore we shall describe every poyson in its proper place by it● proper signs but here we shall propound the differences of occult diseases fetcht from their causes they are bred in or without the body from evil humors bred in the body are divers sorts of malignant feavers and pestilent feavers and the plague The causes without the body are divers both malignant and venemous 1. The air drawn in Inspiration sent out by transpiration 2. Bad water drunk 3. Contagion or Infection any way communicated to the body hurts secretly 4. Poysons taken have power to corrupt the body 5. The stingings and bitings of venemous creatures either piercing the body or

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

night walking about she pulled out another Needle from the soal of her foot with great pain lamentation and loss of blood and shewed it to the standers by she slept wel that night and the following day being Sunday the 16th of November she put on her b●st cloaths and went to Church chearfully from which day she was not troubled only she was somtimes found under the Table at night taken out of her bed to which she went every night at her usual hour after prayer and signing her self with the sign of the Cross without any hurt and at certain times the third fourth sixth and tēth day she had new marks of crosses with other marks as of hearts and Astronomical characters of the Planets and cōfigurations as ♂ ⚹ ☍ and of Planets ♄ ♃ ♂ ☉ ♀ ☿ ☽ and some of chymical medicines as 🜕 🜔 ☉ for she was not ignorant of Astronomy and Chimistry with which she refreshed her self by reading and calculating beyond ordinary women were as it were cut in the skin she continued ind●fferent well in this state to the twenty seventh of Ianuary 1635. and her fi●s were very little and in a manner quite gone at which time she went to see her neighbour to pa●s her time with her in reading or sewing or discourse in the midst of their discourse she had on her right hand the shape of a Rose and on her left of Three-leaved grass with the year of our Lord 16●● gently painted and so artificially that Ap●lles the best of Painters could not mend it Under these figures without pain were painted to the admiration of the Beholders a wounded heart the picture of a fool and the German word Narr and nescio with divers crosses The 27th of February just at noon her trouble returned with more greater fits And from that day to this by Gods Grace she never had any whom I desire by prayer to defend her from these delusions of Sathan and to give her health and be with us all to whom be Praise Honor and Glory for Evermore This is that miserable History which I promised you read it with your divine ingenuity and consider it and leave your opi●ion of such passions to posterity For you● Books of Practical Physick written from long and infallible Experience with great pains and ingenuity which all Learned men admire may well contain it In the mean while farewel and be certain that I am most ready to serve you Dated from the Electors Camp the 5. of November 1635. THE SECOND EPISTLE IN my last Letter Renowned Sir my most Experienced Godfather and very good Friend I sent you a lamentable History of a Physical case now I send you the opinion of the Famous and Excellent Physitian Dr. Ioachimus Colbius concerning it But by your leave I shall a little digress and a little mention what was done and what medicines were given without many flourishing words That this trick or delusion was from Satan there is no doubt in me Some suppose that she gave him this opportunity by givin● a smock to an old woman which was manifest to be the Witch For this is a Maxime not only among the Devils Slaves the Witches but also among Common people that if a Witch get any silk or linnen that hath been worn next the skin of any then she can hurt any part of them that wore it by pricking striking tying twisting more or less when and where she pleaseth The crosses of which I spake were not alwaies of the same form but some longer some shorter somtimes very long some were deeper and caused pain and itching some came to matter and left marks behind them above a month in some did not But why crosses roses and three leaved grass so artificially painted and Characters which she knew and things she delighted in The cause of these was the Devils hatred to mankind for she signed herself with the sign of the cross morning and evening against Satans force and loved Needle-work and Astronomy and Chymistry which by her friend leave she learned of a famous Doctor that live● in the house the Devil therefore labored to tak● off her faith and the force of her prayers an● mock them with the sign of the cross and mak● her melancholy by scoffing at her recreations and so to destroy body and soul together Thi● may be probably and Religiously supposed t● be true in regard we cannot pierce more into the inward causes The medicines applied we●● few and gentle which purged the belly of melancholy and did alter the humor with some temperate Cordials and things experimentally good for the womb she had sent her from Hala an Amulet of herbs and seeds rightly gathered at certain times which had much Camphire in it but she refused it least she should purchase the displeasure of Almighty God by vainly labouring against the hatred of the Devil wh● is a Spirit and cannot be touched by corporeal medicines She used nothing to drive the Devil but prayer and Divine worship and Sacraments very cheerfully and couragiously Let this be sufficient to be spokē of this matter in the time of war while the guns roar and thunder where the Muses in vain seek for their friend silence Accept of it kindly and suspend not your judgment but give your opinion concerning these things and declare them speedily to the Learned Farewel worthy Sir and continue to be my Friend who am much your Servant Given from the Electoral Army November the 30th 1635. FINIS ● De nat fac c. 14. Lib. ●1 d● sumpt facult Libris de abed rerum cau exer cit 218. 5. Simpl. c. 1. Com. in lib. Gal. de const art Avi●en de virib cord Scali exer cit 307. sec. 29. 3. Path. ●● 2. de abd rerum c●● c. 10. 1.2 de abd rer ●●u 〈◊〉 The Signs The Prognostick Eust. Rud. l. de morb occult c. 12. 6. De lo. aff c. 5. Lib. de vet medici 6. Epid. com 5. tex 25. Lib. 4. de febr c. 4. 3. Apho. 1. In lectionibus de pestil c. 22. 1. de ven c. 6. Gal. lib. de cib lo. mal suc Lib. de hist. med mirabil Gal. lib. 1. c● diss seb ● 4. Paraeus lib 10. c. 13. De ven c. 13. Eusiach Rud. lib. 1. de morb occul c. 40. Card. 1. de ven c. 1. 4. Avicen doctr 2. c. 15. Lib. de ven c. 3. Aerr lib. de ther. c. 2. Avic l. 4. Fen. 6. ●r Gal. de temp c. 4. alibi Gal. de purg med fac c. 4. Mercuria lib. 1. de vene c. 5. S●alig 〈◊〉 Mizal. memo cen● 1. é Ioa. Bocatio Card. l. de ven c. 15. Scal. e●er 157. Gal. 5. de lo. affec ● 1. Ioan. Baptist Sylvat Lib. 3. de ven c. 1. Anthelmus Boet. lib. 2. de gem c. 175. Lib. dethe ad pis c. 16. ad pamph Eustach rad de morb oc lib. 2. c. 7. Gal. de ●● pis c. ●0 Lib. 3. de ven c. 14. Ama. Lusit c. 5. cur 91. The Cure The Cure Rhas ad Almans c. pr. Diof li. 5. c. 74. Dioscor The Cure Epist. 9. The Cure Gar. ab hor. aro lib. 1. cap. 56. T●e Cure Mosu lib. de simpl The Cure Conciliat Foras lib. 3. obs 8. Amatus Lusit cent 2. cur 34. The Prognostick The Cure Pet. Appon G avne Ma Diosco lib. 5. c. 47. Bases in conti c. 2. The Cure In commēt ad sem de occul nat miracul The Cure De lue ven c. 7. The Cure The Cure The Cure Lib. 7. c. 27. AEtius Avic The Cure To Conquer all Infirmities Study my Sennertus Platerus Riverius Bartholinus and Riolanus of the last Editions Ferd. Ponzetus 2. de ven c. 21. Fern. de lue ven c. 7. Fondr Bac in proleg vin valer lib. 1. ob The Cure Concil Guayne The Cure Pet. Appon to de ven Dios. lib. 6. Gal. 3. de tem c. 4. Avic l. 4. fen 6. tr 1 omnes fere in eum comm alij plur Dr. Michael Dor. Daniel Vuinckeerus The Prognostick The Cure Dios. lib. 6. c. proprio The Prognostick The Cure Mathi. in Dios. lib. 4 The Prognostick The Cure The Prognostick The Cure The Prognostick The Cure The Prognostick The Cure Hiero-tra-gus hist. stir l. 3. c. 24. Dios. lib. 4. c. 69. The Cure The Signs The Cure Signa sympto The Cur● Aeti Dios. lib. 6. c. 27. The Cure Petr. p●na in a●ver p. 490. The C●re The Cure Lib. 3. de ven c 5. Symp●o●●at●● The 〈◊〉 Esulae symptomata signa The Cure The Cure Lib. 3. pract p. 2. p. 1. lib. 1. p. 2. ● 28 Gal. 5. de symp med facul Gal. lib. de therc ad pis The Prognostick Par. 5. c. 7. Avic l. 4. f●u 6. math in praef ad l. 6. dios The Cu●● Lib. de theriac ad pis c. 6. The Prognostick The Cure The Cure The Cure Aetius The Cure The Cure The Cure The Pr●gnostick The Cur● Gal. de lo. aff c. 5. The Prognostick The Cure The Cure The Cure The Cure The Cure Fracast lib. 2. d● morb c●nt c. 2. The Cure The Cure Ponzet lib. 2. de ven tr 6. c. 3. Mathio in 6. Dios. In proemio lib. 1. Thenz The Cure Cardan lib. 3. de ven cap. ult Cent. 6. cura 87 Arist. sect 20. c. 34. probl Lib. 7. c. 2. Virg. in Egl●gis Lib. 1. epist 38. Lib. 2. de divi nat car Lib. 18. obser 16. in scho Lib. 3. de mor. vexe c. 5. Lib. de lamiis c. 5. Daemonosag lib. 1. lib. 1. c. 2. Lib. disguis magi● 3. Lib. dem●nola saga c. 12. Demonosag lib. l. cap. 5. Mag. demon lib. 2. c. 28. 2. de aba re caus c. 16. Dios. lib. 1. c. 104. Libro de cons. dissen Levit. 20. vers 6. Homi. 8. in epist. ad Coloss. Henr. ab Hoer in obs med raris obs 8. ●o Con●er all ●firmities ●udy my ●nnertus ●laterus ●overius ●artholi●us and ●iolanus of the last ●ditions