unprofitable in other kind of madnesses Therefore it happened at Antwerp that a Carpenter perswading himself that in the night-timehe had seen horrid appearances or ghosts became wholly mad with the terrour thereof And he was sent unto the Tomb of St. Dympna the Virgin where those who are possessed by an evil spirit are wont to be freed the matter being thereby wrested into an abuse that all mad men should indifferently be sent thither As if the condition of those that are possessed and mad were the same The Carpenter therefore is nourished a whole year and mad however the wonted remedies were implored and when as moneys were not sent from Antwerp for the last half year they sent back the mad man bound in a waggon who when he had loosed his bonds he leapt out of the Wain into a deep and neighbouring pool He being at length drawn out was laid up into the Waggon for a dead Carcasse but he lived for eighteen years after free from madnesse By which example I being raised unto an hope knew that not only the madnesse from a mad dog but also that an inveterate or ancient Mania or madness might be cured And that thing I afterwards often tried neither hath the event deceived me but as oft as through fear I drew these mad persons over-hastily out of the water I likewise learned by the example of the Carpenter that it would be all one whether the aforesaid plunging or choaking of the mad Idea should happen to be in fresh water or salt A certain woman to me known commendable for her much honesty in the moneth November in a dark evening rushed head-long from a bridg into a small River or Brook with a Carr of two wheels And when they were intent about the horse they neglected the poor â—id woman but she remained under the water until they had unloaded the Carr of some wares At length being mindful of that poor old woman they brought her to a neighbouring Village as it were a drowned dead carcasse wherein the wife of the Inn laid that woman on a table with her face placed downwards and her head hanging downwards And it came to pass that she thus dismissed the water drawn into the lungs It seemed to me like a fable until mat in the mountains of Hannonia or Hungarie a young man drowned in swimming is brought unto a noble Matron a companion of my journey who bad the mother bewailing the death of her son to be of good cheer Therefore she stretched the young man with his face placed downward upon his knees and when the feeble young man thus hung being altogether naked he at length the water being cast back began to breath again and revived in our sight Again I remember that in the year 1606. I returning in the evening from the Castle of Perla two leagues distant from Antwerp found a company on the bank of the Rotomagian Channel because they complained that a young man the only son of a rich widdow was drowned who was sent for and found his dead carcass laying on the ground in the stubble or straw she took him up into her lap and kissed him weeping bitterly I bad that she should turn his body with his head and shoulders hanging downwards and his back upwards and the young man began after a quarter of an hour to breath again I have learned therefore that drowned persons do not easily die seeing both the aforesaid young men lurked perhaps for the space of half an hour under the water Neither must there be a cessation from prayer as soon as he which is believed to be dead doth cease to take breath Galen for madnesse of the biting of a mad dog before the fear of waters hath arose gives Cray-fishes or Crabs calcined to drink for fourty dayes Yet if that Calx be not given presently after the beginning it profiteth nothing and so also thus the use thereof hath remained unaccustomed In the mean time it is ridiculous that in burning of Crabs they add myrrhe c. or when they melt silver for to make a cup or flagon for a Perfuming-shop that they add Triacle The antidote whereof the devouring flame consumes before the living creature be roasted But Paracelsus affirms that the Hydrophobia is cured by sharp loosening medicines but surely the event hath not answered his promises Therefore Catholiques despairing nor trusting to these remedies of the Universities our Country-men flee to St. Hubbert where by some Rites performed they are cured Yet this is remarkable therein That if the Rites be not precisely observed the madness which otherwise did hitherto long lay hid doth forthwith arise and the Hydrophobians are left without hope There is a robe or gown of S. Hubbert locked up in a chest with six divers keys and also kept by six divers Key-keepers but they do every year cut off part of that garment the garment the while remaining always whole for eight hundred years now and more Neither is it a place of jugling deceit because it is not known at this day whether the Robe be of fine flax wool hemp or cotton and so neither could a new one be yearly substituted in its room But they cut off part of the garment that they may incarnate a thread or rag thereof within the skin of the forehead of every one that is bitten by a mad dog For from hence there is another miracle That he who hath once recovered by his rites through the thread or rag taken out of the robe may delay the time for another that is bitten and stupifie the prevailing madnesse for fourty dayes and that for some years until they to their own profit can at length come to Saint Hubbert yet with that condition that if any one do tarry never so little above fourty dayes and hath not as was said before obtained by request a prolonging of the limited time he presently falls into a desperate madness For the Lombards do thus run to the Saints Belline and Donine and so do request preservation And they require the healing to be from a madnesse arising from a deed done But for foolish madness or being out of ones mind they do not hitherto as I know of invoke any heavenly Patron CHAP. XXXVII The Seat of the Soul 1. The matter is as yet before the Judge 2. A third opinion 3. The head being dead a certain Bride hath over-lived for eight hours at least 4. The mouth of the Stomach being smitten hath brought a sudden and total death 5. A Paradox of the Authour concerning the Seat of the Soul 6. The Creation teacheth this seat 7. Physitians do occultly consent to those very things unwittingly 8. The Lord confirmeth the Paradox of the Authour 9. Some reasons 10. Against the existence of the Vegetative Soul 11. The Heart is a servant to the Stomach 12. The seat remains fixt 13. That the first powers of conceptions are felt in the mouth of the Stomach 14. They unwillingly place
middle life of the Archeus if the first life of the thing doth begin with the last life of the seeds For in Herbs although seeds may seem to begin their life when they swell and chap yet they do then rather die in the last life of themselves that they may bud in the first life of the thing that is to be constituted Therefore the first life of the fruit is the last of the seed In the middle life Herbs Roots and stalks do grow or increase but Floures and Fruits do threaten a period to the last life To wit this life must needs die in things if profit be to be hoped for from nourishment and Medicine Medicines hanged about the neck or head and what things do act by the force of rule or government of which sometimes I except Indeed the last lives of things ought to go backwards that the thing in the juyce which the Archeus from the beginning married may unfold its vertues to wit by laying aside the Title and property of the last life that it may rise again to a middle one Which death is not an exstinguishing and a true death of the thing but rather a transmutation which shall presently appear in an Apple For grain is eaten Truly at that very moment the last life of the grain dieth within is reduced into its own life the which our Archeus coming upon over-shadoweth and bringeth the middle life into its first life by transumption or translating it but the remaining properties of the former grain being dulled In the death of the grain or the last life of the seed the first life of a new Creature ariseth together with it To be brief as oft as the Archeus of a thing is transplanted under a strange guide so oft is there a changing of life made from the last to the first Being which first Being is translated into a new life of the thing and a middle life of the Archeus the Conquerour onely the blunted property of the middle life remaining whereby the going backward is made Let an Apple be cut asunder whose inward pulp let it be rubbed on Warts untill it shall be luke-warm and the half pieces being tied fast by a thred untill the Apple shall putrifie for then thou shalt see that the touched Warts have dispersed For as soon as the last life of the Apple perisheth unto which the impression of the Warts was glewed the last life of the Warts perisheth by going backward through the middle life For here words faith or confidence are not required because if that Apple be eaten by a Sow or a Mouse the Warts perish not For that the Stomach doth as it were preserve the last life of the Apple in the going backwards of the middle life which the Archeus taketh to himself But in the death and extinguishing of the last life of the Apple by putrefaction there is not a preserving nor a going backwards into the middle life And so with the death and extinguishing of the last life of the Apple the absent Warts do perish together with it by a Sympatheticall action of government for the resembling mark of Sympathy is seated in this thing Because the pulp of the Apple which cloathes the Kernel is as it were the Mushrome of its own branch no otherwise than as Warts are the Mushromes of their own flesh Therefore the impression of the Warts being translated into and sealed on the co-resembling fruit together with the death of the last life of the Apple the Seal dieth and that whereof it is the Seal For by no lesse reason doth an eflux bear a co-resemblance with its own body from whence it was taken than a Tune or note doth with its own musicall Instrument not so nigh at hand placed For in a Unisone or one and the same sound it manifestly leaps and triumphs for joy on a ring being hanged or laid on the string of the Instrument but in other notes although far greater and otherwise higher ones it is quiet For where the sense of a little leaping is beheld there is also a possible sense or feeling both of gladness and of sorrow and of death Therefore it hath seemed to me to be void of Superstition if the Wart consume through a natural sense of sorrow a sense of its own Eflux being imprinted in the death of its last life And so much the rather because the Apple is as it were the Mushrome of the primary intention of nature and of a more strong effect but the Wart is not of a primary intention neither hath it a Root in the whole Archeus For the death of the Apple doth not intervene if it be eaten by a Dormouse as neither a death of the added impression because the middle life is preserved being transplanted under the preserved Archeus of the Apple into the Archeus of the living Creature Wherefore although the Schooles have made mention of one onely corruption in generall yet there are divers destructions For some things do return from the last life into the first but others there are which go back unto the middle life but those things which go not back unto any life do expect the last resolution of themselves that they may passe over into a new seminall generation but they rise again by their first life at the coming of a new seed out of a Ferment putrifying by continuance Of this sort are those things which perish by the poyson of life or by the death of the fire For so an Apple putrified of its own accord and any dead Carcases do either wax Herby with the juyce Leffas or do first breed worms At length Mineralls also do shew three lives by a distinct order It is thus Mineralls indeed have not a seed with the Image of their Predecessor after the manner of soulified things which thing notwithstanding hath deceived many a proportionable or resembling flux of seeds being not rightly well weighed For Mineralls are tied to their constitutive causes no lesse than other things and so do proceed from a necessity and flowing of their own seeds And therefore they cannot want a threefold difference of a seminall life For whatsoever doth proceed without a Father unto this something as do Mineralls it findes its seed in the Inne of places Wherefore some things are immediately in place but other things in the Body placed The winde indeed doth uncessantly flow in a place yet its property is in some places stable there are certain windes and stated Tempests in Provinces which things I attribute to the place not to the Air or the unstable waters Therefore God hath endowed not onely Bodies with Virtues but also places he hath immediately replenished with an incomprehensible Treasure of seeds to endure to the end of the World For he hath loaden places with riches to come forth to light in a set maturity of dayes and to put on the garment of water For the Earth was at first without form or empty and
Fishes before the Floud Because then one onely Fountain did water the whole Earth and the Sea stood on the other part of the Globe whose other half was calfed dry Land And so Fishes were onely of the Sea while the whole World was an undivided Continent in the middle or heart whereof one onely Fountain being divided into four Rivers did water the whole Earth Therefore Cock-boats or Skiffs had not as yet been made known so fishing in the Sea was unaccustomed Neither also did the Habitation of men occupie the shoares For one onely and vast Continent of the Earth gave pleasures enough to the Husband-men that they detested the barren Sea made frightfull by a thousand Tempests Gen. chap. 1. v. 28. It is read that first of all the Dominion of the Sea was given to man and then over the Fowls of Heaven and thirdly over all living Creatures which move upon the Earth yet when as the speech is of meats Chap. 1. v. 29. Every Herb and Tree is given for meat And Chap. 1. v. 30. All living Creatures of the Earth and Birds of Heaven and whatsoever is moved upon the Earth having a living Soul is given to men that they might have that which they might eat Yet the Fishes are no where read to have been granted as neither the Fishes of the Sea to have been brought over to Adam that they might obtain their names From which particulars it is presently plain to be seen that no Herbs Trees or any creeping things were contrary to man or for a Medicine of destruction unto him Likewise the restriction for Birds and what things do move themselves upon the Earth doth exclude the Fishes Wherefore as soon as after the Floud by the dividing of the one Continent the Springs and Floud-gates diffused themselves from the lowest bottom Fishes being allured by the sweetness of the down-sliding waters some remained in Rivers and Fens others in the mean time through a new thorow-mingling and liberty of the Floud ascending out of the Sea Therefore let Fishes be fleshes although before not used by man Fleshes I say which after the Floud should be like unto Pot-herbs otherwise the flesh of flying Fouls did nor repay or supply the Rooms of Pot-herbs but Corns as four-footed Beasts had now long since from the beginning supplied the place of pulses Therefore our first Parent being banished into the Earth and being full of miseries weariness and repentance through the leasure of most ample Ages perceived his nature now to be defiled with corruption and wanting preservation Lastly as necessity is the Mother of Wits and Inventions he began to meditate by what reason or meanes he might prevent the inward Calamities of life and especially the injuries of a Meteor In which labour the eldest of his Sons began thorowly to weigh the Nativities of fruits their prosperous and unfortunate increases whence Agriculture or Tillage was the first Philosophy The other Son also noted the properties and Societies of living Creatures whence by the undoubted hope of a Flock a quiet life is led This indeed was Zoosophie or the wisdom of keeping living Creatures together But their successors making afterwards a more plentifull progress joyning the decrees of the Stars with the observations of their Predecessors observed the denounced successive changes of things with a profitable and pleasant observation Therefore Astrologie the Chambermaid of Tillage thus arose Notwithstanding the dispensations of naturall things have remained altogether obscure even as also among all men the knowledge of ones self is the last and hardest of all things But the generations or births of Diseases their Remedies and Curings which as yet then were most rare or seldom were far more obscure For at first every one brought the Remedies which had profited him into open view without envy But Hypocrates first laid up his Observations into a written style or method in which labour he felt the divine assistance which he had not known But Galen as it were the North winde having seemed to himself to have dispersed the vain Clouds of desires having filched many things from every place boasted that he had raised up the Speculations of the Elements first qualities Complexions and humours And dedicated all the works and fortunes as well of found as invalid nature to these which things afterwards the Greek Nation plentifully increased By which suppositions the Moores striving for the Victory built loose experiments upon them This therefore was the Originall and condition of bringing forth Medicine and these were its inventers At length in these it was at a stand neither afterwards made it a progress Galen being instructed by his Elders observing that fire was quenched by water and that water being heated by fire did vanish away supposing that he held the Hare by the Eares boldly constituted almost all Diseases and their Remedies in those first Bodies and their qualities For he said The fire was at enmity with the water and this with it whence he established it by a generall decree that there is in us the combate of four Elements fighting in us by a continuall Warre And that there doth skirmish in us a continuall and unexcusable strife of contraries Wherefore although nothing should weary us from without yet it would come to passe that sometimes a distemper or Disease and ruine should happen of their own accord That death I say should break out of the composition of the Elements This indeed was to be winked at in Galen But not in Christians if they do not teach that in Adam there was a like necessity of composition before as there was after sin To wit if the composition of Adam stood connexed unto four encountring Elements Therefore all the Schooles do determine that onely contraries should be the remedies of contraries To wit whereby every excess being notably marked with the name of a Disease might be reduced into a mediocrity or mean That plausible and stupid Doctrine easily pleased all that were inclined to a sluggishness of subscribing Because it was that which might easily be conceived by a rusticall sense a great compendium and in all places by any one and hence therefore it was most greedily drunk in Galen the while although he knew that cutting off or resection was privately opposite to a Being that is born yet he doubted not to reduce the withdrawing of parts or humours in respect of the members unto the order of contraries And he neglected the Family of privations as born by an adulterous congress Hence all things universally which should disagree in number scituation magnitude proportion afflux or eflux he took from their due order as though they were contraries that he might make an establishment of his own foolish Rule As if Medicine did not work naturally but stood by learning by demonstration alone Hence at length by a most generall absurdity he dictated the naturall indications or betokenings of Diseases to be made onely by the oppositions of contraries For
they have attributed all things to heats and colds being by degrees wearied by the re-acting of Patients should be extinguished which two Maxims of Aristotle having more place in the Mathematicks than in nature have deceived the Schools which thing I shall elsewhere abundantly prove In returning to our purpose I conclude that the Gaul and the Liver do perfect their own offices not indeed by a corporeal co-touching congress or co-mingling of themselves nor lastly by embracing or receiving within their own bosom But the Gaul dismisseth its own Fermental Blas into the bowels and the Liver his into the veins of the Mesentery which actions although unaccustomed in the Schools I will demonstrate in its place Furthermore the Schools stand amazed why windes cannot passe thorow the Coats of the intestines in wringings of the Bowels while notwithstanding so great a glut of Liquor is every day abundantly snatched into the meseraick veins and yet Pores are not seen in the intestine thorow which so much Liquor may daily hasten into the veins yea neither indeed although after death the Bowel being swollen with winde is strongly and even unto its bursture pressed together Truly as oft as by heats and colds figures and similitudes of artificial things which are of the Schools Instruments and sacred Anchor they do not attain the thing they presently fly to miracles or at least to the hidden Mysteries of things being frighted away by the greatness or unwontedness of the astonished matter they with the sloath of a narrow search acquiesce in the admiring of hidden properties Paracelsus for the framing of Medicinal Vitriol out of Brasse bids old or decayed Salt to be hanged up in a Brasse Kettle of hot water in the bladder of a Swine and so that the whole Salt will presently be dissolved wherewith he dids the Plates of Brasse to be anointed and promiseth that Vitriol will be bred in the Air. I was indeed as yet in my young beginnings yet I knew from Phylosophy that Salt could not be resolved into Water in its own weight without its substantial transmutation yet on the other hand the authority of Paracelsus perswaded the contrary to wit That without the adjoyning of water for else the Bladder should be in vain the salt should melt into water Wherefore I being a young Beginner decreed to try the rash monstrous assertion of so great a man But presently by a slow or gentle heat I found the water in the Kettle to be not much less salt than that which was in the Bladder whose neck was tied fast to the handle of the Kettle appearing above the water from whence I knew that the water did pierce within and without the Bladder to wit That the Bladder was passable by Salt and hot water but not by air For seventy seven parts of rain water do resolve twenty three parts of dryed salt But whereas one of the seventy seven parts of the water flies away a crust of salt swims on the brine Therefore Paracelsus doth vainly command by a Bladder those things which are commodiously done without it And that besides the supposition of a falshood hitherto Therefore I observed that a Bladder is Porie in a degree of heat but not in the heat of our family-administration Hence therefore I gathered that throughout the Conduit of the Veins the Bowels do abound with more and very small Pores than elsewhere to which Pores others should answer being passable throughout the Conduit of the veins Therefore the Cream doth pass thorow the bowels partly by its imbibing of them even as Salt water doth a Bladder and partly by a proper sucking of Sympathy thorow the aforesaid Pores open indeed in our life time even as also in heat waters do pierce a Bladder but shut in the time of death But wind is not imbibed by the Bowels by moistening neither is it sucked by the Veins and therefore neither doth it for this cause pierce the Bowels And that especially because it wanteth the drawings of agreement and a motive Blas whereby the wind the severer of things to be drawn may be drawn and doth resist The Veins therefore that are dispersed between the double Coat of the stomack do want the aforesaid Pores but the porous ones with which outer Coat they being encompassed do sweat thorow them the elementary venal bloud And so the proper Kitchin or Digestion of the stomack is from without to within But the Kitchin which is made universal in its hollowness is there also wholly composed and enclosed And that least the digestion of them both should breed confusion Indeed there is a twofold Cook in the Stomack one from the Spleen and the other being proper to it self sends forth divers digestions Moreover the sharp ferment in the Stomack dissolves the meats into juice but the ferment of the Gaul by saleing the sour Chyle doth seperate the juice for venal bloud and from thence doth with-draw the Liquor Latex Urine Sweat Dung being yellow and liquid and the parts of a thicker Ballast Neither therefore is Digestion in the Stomack a formal transmutation of meats For example for Magisterials among Chymists do indeed melt the body of a thing and do open it with a seperating of some certain dregs also Yet they do not therefore include a transmutation of it even as neither doth Salt being resolved differ substantially from it self being dried Because the same seminal Archeus is as yet on both sides chief Ruler So neither in an egge is there a formall transmutation although at the time of nourishing heat the yolk doth melt and contract a stink but they are onely material disposures required unto a formal transmutation resulting at length from thence again Neither is the Digestion of the Gaul in respect of the lively Cream as yet reckoned a formall transmutation although in respect of excrements it doth formally transchange For the unlike parts of the Cream of which an elementary application is not intended for them do putrifie through a dungie ferment and are deprived of their middle life as also of an Archeus But there is onely pretended a transmutation of the Homogeneal Cream as also an enjoyment of the same Therefore meats are not truly and essentially changed unlesse when the venal bloud is made in one part and the dung in the other part is fully become putrified Also the bowel deputed for the making of venal bloud cannot be at leisure for preparing of yellow dungs in the Ileos and Colon And the dung differs from the eaten meat essentially but it must not be believed to be putrified in a few hours by heat onely the which neither is it turned by heat into a certain kind of Cream but by the proper ferments of the Kitchins Therefore the meat is not yet fully transchanged unless when its own Archeus being subdued our vital one is introduced with a full vassallizing of the former For so wine is wholly changed into Vinegar Quick-silver wholly into Gold an Egge
shall endure or as long as from the juyce of the grape the wine is not perfected For as meal differs from the leavened paste or dough and the mealie lump from bread so doth wine from the juyce of grapes And as meal if it be boiled doth not bring forth windinesses but being leavened doth of its own accord belch forth windy blasts so meats do not in their own nature contain the flatus which the ferments do draw out A wonder surely it is that the Schooles have perceived nothing have written nothing of these things hitherto but that they have delivered all things by hand to the command of heat Moreover concerning the Gas of new wine and properties of a wild spirit enough elsewhere Neither let those things be unseasonable or unfit which I have elsewhere written concerning ferments concerning digestions touching transgressions under anothers harvest and the diseasie transplantations sprung from thence to have brought them over unto this limit concerning flatus's A most weak stomack therefore affords un-savoury belchings but a less weak one soure ones a vitious stomack burnish bitter and sharp ones But a stronger stomack doth indeed rightly concoct meats that are full of juyce not likewise the Onion Garlick Radishes c. Belchings therefore do witness some weakness and therefore do express the savours of meats But under the fardle of much meat that is full of juyce brackish also burntish belchings do bewray themselves especially if the meats are mortified But brackishness being stirred up by an exasperated ferment doth bring forth a various appetite to meat Furthermore also that flatus's are not bred of windy things mark an example Distilled Vinegar while it dissolveth Crabs stones Crysulcha Silver a wild spirit is belched forth A harsh apple in roasting stirs up very many flatus's not so if it do longer sweeten on the tree by ripening If therefore in the same apple a flatus had materially been it must needs be that the greatest part of the apple which was flatutulent and a meer windiness was through ripening converted into the sweet and homogeneal substance of the apple that is into a non-windinesse That a mixt Body as they say is made of almost a simple element Wherefore the whole apple whether it be ripe or unripe consisteth of the same matter and indeed not of a windy one A sharp apple being roasted in a glass Hermetically shut constraines the vessel by reason of its windy blast to burst asunder But a like apple being closed up in the like glasse with as much water as that it may boyle sends forth no Gas but onely a watery exhalation Aqua fortis being distilled by its self doth wholly pass into the vessel receiving without a wild Gas But if a dissolvable mettal be added unto it it brings forth a Gas so as that if the glass be well stopt with morter although most strong it breaks in pieces when as in the mean time none of the aforesaid mettal departs into a Gas. The Tartar of Wine cannot be distilled so much as with the hundredth distillation of its own oyle unlesse a chink or chap be left in the joynts Otherwise a wild Gas how big soever the vessel be doth suddainly break in pieces But if therefore Tartar should materially contain a flatus it had uttered the same in its first combustion at least in another distillation the which notwithstanding is made a new afterwards in every of its distillations also of its oyle or sulphur onely Because a hidden sharpness of the Wine and also a volatile Alcali is herein whence of the coupling of them both a wild Gas is made For the food not being sufficiently subdued in the stomack putrifies and causeth a Gas For it putrifieth through the corruption of the place which is of the dung of the stomack or by an action besides nature For the least atomes of the meats being well chewed are well turned into chyle but the greater atomes in a more weak stomack although in their circumference and outward appearance they are by digestion resolved into chyle yet in their center seeing they indeed perceive sufficient heat yet do not equally enjoy a ferment they remain undigested are corrupted of a yellowish colour and for the most part do the business for the bowels or if they do retain the ancient sliminess of the food together with a little sharpness they are changed into wormes which are alwayes messengers of weakness but the ferment of the stomack finding some things resisting it and therefore half-cocted and half-putrified presently enflameth doubleth and heighteneth its tartness whence there is a gnawing belching from a brackishness the companion of apetite which lump falling down into the intestine stirs up rotten and stinking flatus's from a fat putrifaction By way of handy-craft operation Take of Sulphur one part let it boyl with a double quantity of oyle of Line presently the Sulphur putrifies and the substance of Birds lungs appears breathing forth the smell of humane dung even as also in distilling the like Gas belcheth forth The lump therefore being badly digested in the stomack descending through the intestine stirreth up sharp flatus's if the tartness shall be heightened whence there are wringings of the guts But if any snivelly thing thereof shall adhere to a bowel the more stubborn gripes or wringings are made and now and then an accompanying Flux And by so much the more cruel by how much the sharpness shall be the more brackish For from a brackish flatus there is a small and fluid Colick but from meats it is far more stubborn and changeth its places and wandereth But if from a brackish adhering and affixed muckiness it most cruelly afflicts and puls together Flatus's or windinesses therefore do proceed not from the matter properly but from an operation of the ferment attempting a new generation besides nature and from the error of the provoked Archeus These things of natural and diseasie flatus's But poysons being drunk why they produce the habit of the body swollen with a flatus Know thou that that comes to pass a little before and after death For neither doth a dead carcase swell by reason of an attainment of a new matter but because the life is chiefly in the bowels therefore the habite of the body is first defiled by the poyson But the corrupting of the flesh is alwayes in a sour or sharp savour for leavened things are by a famous mystery read to have been forbidden to the Jewes therefore a sudden and cruel corruption dashing it self into fleshes doth also beget in them a windie blast and swelling So a dead carcass that is drowned doth presently sink to the bottome so long as until the flesh waxeth sharp under putrifying then indeed it springs up and is swollen with windiness and the life of the muscles which is as yet left after death doth work the flatus For it is wont to be said That a dead Carcass will issue to the top of the Water when
now made cold then afterwards hot that the whole Body may be cold and hot at the successive change thereof But they are the works and signatures of life not the properties of diseasie Seeds in the matter but meer pessions of the Body thus moved by a Blas from the heat and cold of the Archeus And therefore neither do they any longer happen in a dead carcass as neither after a Disease obtains the Victory neither also when the Disease ceaseth the occasional matter in the mean time remaining 3. That the very thing which worketh heat in us doth efficiently also produce cold Not indeed privatively in respect of heat because cold is a real and actual Blas of the Archeus 4. That no curing is made by contraries as neither by reason of like things because a Disease consisteth essentially in the seminal Idea and in the matter of the Archeus but at leastwise substances do not admit of a contrariety in their own essence 5. That a Disease is primitively overcome by extinguishing of the Idea or a removal of the essential matter thereof 2. Originally by allaying and pacifying of the disturbed Archeus And 3. From a latter thing to wit if the occasional matter be taken away which stirs up a motive and alterative Blas of entertainment that the Idea or Disease may be efficiently made 6. That both the inward causes connexed in the Archeus is the very substantial Disease having in it its proper root But the occasional matter however it be received in the Body is alwayes external because it is not of the inward root and essence of a Disease 7. That Symptoms are accidents by accident breaking forth by excitation or stirring up according to the variety of every Receiver And it is rather a wandring error or fury of our Powers 8. That the Archeus which formed us in the Womb doth also direct govern move all things during life Therefore occasional causes are perceived only in the Archeus who afterwards according to the disturbance thereby conceived doth bring forth his own Idea's which immediately have a Blas whereby they move direct and change and finish whatsoever happens in health and Diseases But the parts of the Body as well those containing as those contained and likewise the occasional causes of Diseases of themselves are dead and idle neither can they move themselves or any other thing Seeing nothing is moved by it self which is not by it self and primarily vital except weight which naturally falleth downwards 9. That the products and effects of Diseases are seminal generations so depending on the Seeds that they do shew forth the properties of these 10. That heat cold heates c. seeing they are not the proper causes of a Disease nor the true products of Diseases but only the symptomatical accidents and signatures of Diseases therefore also neither do they subsist by themselves but they do so depend on Diseases that they depart together with them like a shadow Because they are the errors of a vital light or an erroneous Blas stirred up from Diseases 11. That Diseases are seminal Beings except extrinsecal ones wounds a bruise or stroke burning c. and therefore effects of the Archeus resulting in a true action from the occasionals of the exciter accidentally sprung up in an Archeal error of our Powers 12. That although without the will of a living Creature contraries should be found in nature yet by these there should be no possible restauration of the hurt faculties as neither a pacifying of the Areheus and by consequence no curing if that be even true That Natures themselves are the Physitiannesses of Diseases and that the Physitian is their Minister Truly that thing is proved by the Fire the which by reason of the most intense coldness of the Aire which I have elsewhere proved to be far more cruel than the cold of the Water doth the more strongly flame and burn So far is it that Fire should be exstinguished by cold which is falsly reputed its contrary And moreover neither have the Schooles known that Fire is not extinguished by Water because it is cold moist or contrary to it but by reason of choaking onely The which we daily see in our Furnaces For as the Fire is momentany and connexed unto it self by a continual thred of exhalations hence it is stifled almost in one only moment for so the water because it is fluid enters into the pores of the burning matter and by stopping them up doth suffocate or quench the Fire so also a Mettal or Glasse being fired and burning bright do shine long in the most cold bottom of the Water and in the mean time a Coal being fired is choaked in an instant under the Water Because the pores thereof are presently stopped Therefore Copper burning bright is sooner extinguished than Silver and Silver than Gold But Glasse being fired because it wants pores shines longer under the Water than a like quantity of Gold Yea hot Water doth sooner quench Fire than cold because it sooner pierceth the pores Therein also they have remained dull that they considered our heat alwayes by making a comparison of it with Fire For although the Fire be a Being of Nature yet because it was directed by the most High for the uses of Mortals that it might enter into Nature as a Destroyer and might be as it were an artificial Death therefore it prosecutes its own artificial ends but hath not any thing in its self which may be vital or seminal There is therefore no Fire in Nature if it hath not first arose unto a due degree for a Destroyer wherein it is nothing or little profitable for the speculation of Medicine Surely our heat is not graduated and therefore neither is it fiery neither doth it proceed from the Fire as being weakened or diminished but it is the heat of a formal light and therefore also vital neither therefore doth it subsist in its last or highest degree even as the fire doth For it admits of a latitude and its degree is made to vary according to the provocation if its Blas For although it be from a formal light and in that respect doth live yet through a Blas it doth oft-times ascend higher or is pressed lower as well in healthy persons as in sick folk In the next place it more highly deviates through furies and then it as burnt up uncloaths it self of a vital light and assumes a Caustical or burnt Alcali which thing is seen in moist and compressed Hay where Fire voluntarily ariseth So in Escarrie effects our heat being forgetful of its former life passeth into a degree of fire For through a congresse of lightsome beames and a degeneration of the salt of the Spirits even as in Hay true Fire is bred and would burn us if the Archeus should expect this end of the Tragedy before death Our heat indeed is in the Fire as the number of Two is in the number of Forty yet the Fire is not in
known that the same Humours do become degenerate in the passage of Digestions and are the occasions of many Diseases But that the Liver alone in Vices of the skin doth bear the undeserved blame that is a thing full of ignorance and worthy of pity I will at length moreover commune with Christian Physitians by one only Argument To wit Iâ— is of Faith that God made not Death for Man Because Adam was by Creation Immortal and void of Diseases For concerning long Life I have explained after what manner a Disease and Death at the eating of the Apple as an Effect unto a second Cause have entred into Nature Therefore in this place it hath been sufficient to have admonished That the Concupiscence of the Flesh arose from Transgression and also to have brought forth the flesh of Sin and therefore that Nature being corrupted produced a Disease through Concupiscence I could wish therefore that the Schooles may open the Causal Band and Connexion between the forbidden Apple and the Elements or the Complexions of these Whether in the mean time they are lookt upon as the Causes bringing Diseases or as Diseases themselves To wit let them teach If the Body of Man from his first Creation did consist of a mixture of the Four Elements after what manner those second Causes or co-mixt Elements onely by eating of the Apple which else had never been to fight the Bonds of Peace and Bolts of humane Nature being burst asunder at length naturally exercise hostilities and all Tyranny What common thing I say doth interpose betwixt the Apple and our constitutive Elements But if this came miraculously and supernaturally to passe that Death was made a punishment of sin Then God had made Death Efficiently but Man had given onely an Occasion for Death But this is against the Text yea and against Reason Because Death was made with Beasts in the Beginning even as also at this day unto every one happens his own Death that is by a natural course and a knitting of Causes unto their Effect It must needs be therefore according to Faith that Death crept naturally into Nature so that man was made Mortal after the manner of Bruits For it is certain that at the eating of the Apple the brutal concupiscence of the Flesh was introduced Neither do we read at length of any other knowledge of good and evil to have been brought in which was signified under the opening of their Eyes than that they knew themselves to be naked and then it first shamed them of their nakedness Wherefore I have long stood amazed that the Schooles have never examined the aforesaid Text that they might search out the Disposition or Respect of the Cause bringing a Disease unto its natural Effect In what day soever ye shall eat of the forbidden Fruit ye shall die the Death Which indeed is not so to be taken as if God had said by way of threatnings If ye shall eat of the forbidden Tree I will create or make Death in you Diseases Paines Miseries c. for a punishment of sin or that through a condign curse of my indignation ye and your posterity shall die For such an Interpretation as that resisteth the divine goodness because that for the sin of our two Parents he had equally cursed all their posterity with an irrevocable curse of his Indignation who after sin commited and the Flood it self readily blessed Noah by increase and multiply c. Wherefore those words Ye shall die the death did contain a fatherly admonition To wit that by eating of the Apple they should contract the every way impurity of Nature as from a second Cause seated to wit in the Concupiscence of the flesh of sin But seeing such a concupiscence can never consist in elementary qualities it is also sufficiently manifest that a Disease and Death are not connexed as Effects to the Elements and the qualities of these But the concupiscence of the flesh as it infected onely the Archeus even so also it did onely respect the same In the Archeus therefore every Disease afterwards established it self and found its own onely and immediate Inne And so also from hence the Archeus is made wholly irregular inordinate violent and disobedient Because he is he who from thenceforth hath framed inordinate images and seales together with a spending of his own proper substance as it were the wax of that seal For images or likenesses are at first indeed the meer incorporeal Beings of the mind but as soon as they are imprinted on the Archeus they cloath themselves with his Body and are made most powerful seminal Beings the sealing dames mistresses and architectresses of any kind of passions and inordinacies whatsoever which thing I will hereafter more clearly illustrate in the Treatise of Diseases Finally the adversaries will be able to Object That it would be all as one whether a Disease be accounted a disposition or a distemperature of the first qualities or a disproportionable mixture of humours or lastly whether it be called an indisposition or confusion and likewise that it is as one whether the Cause which brings a Disease he called the occasional or the material Cause of Diseases or the internal and conjoyned Cause thereof For truely the one onely intention of Nature and Physitians on both sides is conversant about the removal of that matter for the obtainment of health Therefore that I am stirred about nothing but an unprofitable brawling concerning a Name I Answer Negatively and that indeed because both the suppositions are false For as to the First For that doth not onely contain a manifest fault in arguing of not the Cause as of the Cause and of a non-Being for a Being But besides the Destruction and Death of mortal men doth from thence follow For for that very Cause for which a Remedy is administred to correct the distemperature of a Discrasie or the abounding or disproportion of humours because of things not existing in Nature they at least cannot deny that our Disputation is of things but not of a Name onely when as to wit they accuse cure or undertake to cure the Disease for the Cause or this for it They handle I say things that are never possible as if they were present And then also they presse a falshood Because indeed I never said that a naked confusion or indisposition of the Archeus is a Disease but I affirme that the immediate and internal matter of a Disease is to be drawn from the masse of the Archeus himself But I call the imprinted seminal Idea which springs from the disturbances of the Archeus the efficient Gause but as to what appertaines to the other supposition the occasional or inciting Cause and the internal containing Cause or the very Body of a Disease do far also differ from each other For example The occasional Cause of intermitting Fevers is present out of the fit which should not be if the occasional Cause were the very internal matter of
Creator in Leaves hoping that the Corruption of their Chastity might be covered with Leaves so they could but hide themselves He accuseth his Nakedness not daring to make mention of his lost Chastity For it is the Part of the more gross stupidity to believe that they could hide themselves from the Face of the Lord than not to have known that they were naked Especially with him who had created them Naked Therefore he being willing to lay hid he accuseth the guilts and effect of Concupiscence by declining the thing committed Otherwise meer Nakedness is not Shameful before God if he had not corrupted his Chastity which he knew to be stained and forbidden under the Apple For in the last Judgment there shall not be a Shame of Nakedness And therefore the shame of Nakedness did involve rather the unrestorable Errour of Chastity committed which was vailed in the Apple the Effect whereof unless they should perfectly now feel and acknowledge they had rather convert themselves unto a Repentance of the eating than unto a hiding and covering of their privy Parts The Shame therefore of Nakedness involveth a chaste manner of speaking of the Text before the People of Israel For otherwise it is sufficiently manifest from the Text That that knowledge of Good and Evil is Carnal Earthly and Devilish a carnal and certain meer folly of the Concupiscence alone of corrupted Nature in respect of the Knowledge whereby but a little before he had put proper Names on the Beasts in the second Chapter of Genesis v. 17. The Fruit of that Tree is forbidden unto the Man alone and in the second Chap. of Gen. v. 25. They were both Naked and without Shame In the third of Gen. v. 7. The Apple being eaten Their Eyes were opened For although Eve had first tasted of the Apple and had provoked the Man to eat Yet the Almighty speaks to the Man not yet the Head of the Woman and this Man endeavours to excuse himself because he had first stirred her up unto Copulation and felt the Disobedience of his Members which is manifest For he alone is accused being not yet the Head of the Woman the which Fruit he signified to the Woman was disswaded unto them both For Eve saith unto the Serpent that the abstinence of that Tree was equally enjoyned unto them both This place in the Text signifying that although the same Chance did respect both Sexes yet God had foreknown a chastive Provocation to Lechery and Itching of the Man and because the will of the Flesh was not properly in the Virgin the which the Almighty had adorned with the Grace or Comliness of Chastity for himself Therefore that Concupiscence is by an Antonomasia or taking one name for another called by John The Will of Man which is that of Flesh and Blood Whence I have learned that Eve was of the more firm Chastity yea and created more perfect in her Body and deflowred by the Man because the Apple seeing it was the Mean unto the aforesaid end and first tasted down by Eve yet it was able to operate the more slowly on Eve But that Adam was the first which offended but that Eve as repenting of her Fact the longer resisted and a long while struggled being deflowred by Adam by force the which from thence sufficiently appeareth For truly the will of the Man and not of the Woman is reputed for the occasion of an eternal loss and that thing was not unknown unto the Heathens who in the Silver Age ascribed Shamefacedness unto Women as a native Endowment by Men being then long neglected Levit. 3. and 4. The Lord commands a Beast to be offered with his Tail that its Filthiness may be covered or least any thing be offered not being covered in its Shame And therefore there was alwayes and every where so great an Esteem of an offered Lamb. For Adam was created Young without a Beard flourishing after which sort Raphael is read to have Stood before the Doors of Tobiah Wherefore that the first Infringer of Modesty and deflowrer of a Virgin might be made known God would that Hairs should grow on the Chin Cheeks and Lips of Adam that he might be a Compeere Companion and like unto many four-footed Beasts might bear before him the Signature of the same after the manner of whom as he was leacherous so also that he might shew a rough countenance by his Hairs For God at first signed a Murderer in the Forehead that the Sign being beheld he might presently become a horrid and infamous Fratricide or Brother-Killer So also the Lover of Chastity would at first sign the first Infringer of Chastity and the first Workman of Original Sin about the Mouth Throat Cheeks c. To wit whereby he had spoke the first Words of Allurements and afterwards Threatnings But Eve who was the more constant in Bashfulness and Chastity he retained as graced with a polished Countenance So also the Beard groweth on an in-humed dead Carcass if he were lustful in his Life and ceased to live through a sudden Death that is the virtues or forces of his Chiâ— being as yet retained the sign of Mortality groweth even after Death So also a hoarse Voice ariseth in Adam about his Youth who immediately before his Chastity was lost sang most sweetly For among Signs wherein Angels are dinstinguished in Apparitions one is Capital If an Angel shall appear Bearded let him be an evil one For a good Angel hath never appeared Bearded he being mindful of the Chance for which a Beard hath grown on a Man Therefore a Beard which the Angels abhor Men believe was given unto them for an Ornament the which notwithstanding they know not to be common unto them with the most stinking Goats Neither therefore is a Beard bred on Man but about the Years of incontinency that it may be certainly manifest that it was brought on him not but by reason of the Concupiscence of the Flesh like as a Mask of Filthiness So that he denotes nothing but his privy Parts and broken Bashfulness in his Countenance For therefore indeed Eunuchs also are distitute of a Beard as also Children and Youths although Bruit-beasts into whom a copulation of the Sexes was but by Nature are presently Bearded in their first Dayes In the next place Bruit-beasts do bring forth at this day no otherwise than as if Adam had not sinned For they send forth their Young in Pain because they conceive them with the Concupiscence of the Flesh except Fishes the which are therefore designed for Foods for Monks who love Chastity And Eve after Conception brought forth the Flesh of Sin in Pain My Spirit shall not remaine with Man because he is Flesh That is Man is now the Flesh of Sin but not any longer the Flesh of his first Creation For a Woman 〈…〉 the most part a good while after Conception loath and is hurried about with divers Mâ—â—â—ries which Bruits do want which thing surely argueth that
Life For neither hath Renovation long Life as a necessary Adjunct nor on the other hâ—â—d is Renovation annexed to long Life As is manifest in the Stag Goose c. Be it therefore that every of the Arcanums of Paracelsus do take away almost all Sicknesses renew the Nailes Haires and Teeth yet they cannot first of all make equal the unequal Strength of any failing part much less vindicate the failing Powers from Death and least of all restore the same into a youthful Vigour Therefore those Arcanums or Secrets do not respect the Powers of the Organs as neither long Life depending thereupon but only the greatest cleansing or refining of all the Members and Health sprung from thence All Diseases indeed which either issue from Filths which lurk in the Filâ—â— themselves or lastly which do further propagate Filths by their Contagion are cured by the aforesaid Arcanums but not those which do primarily concern the vital Powers Not those I say which contain a weakness inbred or attained from a Disease or Old Age together with a diminishment of the Powers For those of this sort return not into their antient State but by the Remedies of long Life neither yet into their antient â—tate with a perfect and full restoration For otherwise this thing should conclude an absolute Immortality For the Weaknesses which invade Men from Gluttony or Drunkenness Leachery c. are very little restored by the Secrets of Paracelsus but not unless an infirm Nature doth accompany them For Madnesses which arise from an evil framing or composure are not any thing restored but those which have arisen from a remarkable Animosity of Pride stand alwayes in fear of a relapse But otherwise the Phtensie Doatage Falling-evil Raging Madnesses of the Womb of the Hypochondrials and whatsoever Weaknesses are made from some off-springs of Impurity are perfectly and compleatly healed by the Remedies of Paracelsus Madnesses therefore which proceed from a notable Arrogancy are indeed presently cured but with the fear of some less relapse because those do argue a meer Defect of the imaginative Power and therefore they so defile the Seed that they being thenceforth translated into some Generations do oft-times shine forth So also the Sons of Drunkards do oftentimes retain the Tokens of vitiated Powers as though the Sons being Heires of their Fathers Crime ought to pay the Punishments thereof That is strong or valiant Men are generated by strong or valiant and good Men. And on the other Hand a bad Egg of an Evil Crow For the Sons of Drunkards are for the most part drowsie in searching into things stubborn or stedfast in their Conceits Cup-shot or giddy in things to be done and easily to be drawn aside into Vices At least-wise I doubt not but that Paracelsus made use of his Arcanums because he was he who saw not only prosperous Cures to succeed but also that some who the longer used them were renewed in their Haires Nailes and Teeth Notwithstanding seeing he had not a long Life his aforesaid Arcanums shall be for a Testimony unto us concerning my Judgment delivered For indeed a Will or Testament of Paracelsus is born about the which because it contradicts the publick Authority drawn out of his Epitaph which is seen in the Hospital of Saltzburge in a Wall near the Altar of St. Sebastian and the which mentions That he appointed his Goods to be distributed to the Poor and to be honoured thereby Therefore that Testament I believe was feigned by the Haters of Paracelsus Others therefore of that leaven affirm that Paracelsus a limited term being compacted with Satan died in full Health The which contradicteth the aforesaid Testament from the published Language of his Enemies To wit wherein it is said that himself was some dayes before his death Diseasie And that Act of so great Guilt contradicteth that he was so bountiful to the Poor There are also others who say that he was taken away by Poyson For which seeing Remedies were no less known unto him and in readiness than for other Diseases they supposed him to have been slain by the Powder of the Adamant eating out his Bowels But I no way admire at the untimely Death of the Man who was solicitous or carefully diligent from his Youth about Chymical Secrets Most especially if a too much Curiosity of searching into Science day and night hath vexed those who were careless of their Life For which of Mortal Men may not the Fumigations of live Coales infect those of Aquae Forte's graduating or exalting and Arsenical things And likewise a new dayly examination of Antimonials The which we through the long tediousness of experiencing being not yet experienced draw in from the malignity of those things as being not admonished but by late experience For what can the somewhat curious and undaunted Young Beginner in an Art so abstruse otherwise do and he refusing any other Master besides the torture of the Fire Where indeed the Speculations of Art are obscured from his desire not indeed that they may be abruptly known but rather that they may not be known For Understanding is given only unto those that are chosen through a long preparation of Dayes and Works to those that are furnished with sufficient Health and Money nor those that have deserved Indignity through the load of Crimes I grant that there are some Universal Medicines which under a most exceeding grateful Unifon of Nature do unsensibly lead forth the bound Enemy after them together with a famous clarifying or refining of the Organs I grant likewise that there are some appropriated ones whereby they imitate the largeness of a Universal Medicine in the Specifical directions of Diseases take away the forreign Society of Impurities and plainly lord it over the already contracted Vice no otherwise than as an Axe plucks up a Tree with authority An Index or Table of the Secrets of Paracelsus is First of all the Tincture of Lile reduced into the Wine of Life from an untimely mineral Electrum or general composure of Mettals one part whereof is the first Metallus but the other the Essence of the Members And then follows Mercurius Vitae the off-spring of entire Stibium which wholly sups up every Sinew of a Disease In the third place is the Tincture of Lile even that of Antimony almost of the same efficacy with that going before although of less efficacy In the fourth place is Mercurius Diaphoreticus being sweeter than Honey and being fixed at the Fire hath all the Properties of the Horizon of Sol for it perfects whatsoever a Physitian and Chyrurgion can wish for in healing yet it doth not so powerfully renew as those Arcanums aforegoing His Liquor Alkahest is more eminent being an immortal unchangeable and loosening or solving Water and his circulated Salt which reduceth every tangible Body into the Liquor of its concrete or composed Body The Element of Fire of Copper succeedeth and the Element or Milk of Pearls But the Essences of Gems
if ye proceed on in the same way to morrow will yield horrors and the agony of Death for a conclusion of the Tragedy I pray you let five hours at least be granted unto me and it will as yet appear whether that famous man commanded me his most loving Friend to be sent for yesterday in vain They readily consented except one Fonseca perhaps because he was a Portugal who despised Chymical Remedies as being fiery and that they poured Oyl on the Fire And so by the Vote of one Physitian that Knight underwent Death For although Priests his Friends stood by also Noble Persons of his houshold yet they more hoped in the accustomed Remedies and the Votes of many than in as yet unknown Medicines Therefore he began to be left by good ones because thou wert absent when these things happened For as just Indignation brings forth a Song so I being provoked by the unskilful determined to set forth a Little Book of an Unheard of Doctrine concerning Fevers And it fitly fell out that Cardinal Ferdinandus our Kings Brother is killed by Portugals his chief Physitians through an immoderate exhausting of his Blood and inordinate cooling But that that would so come to pass I had foretold in my Writings unto Carmelita his Confessor But forthwith after his Death that thing was disputed by a controversal right Fortunatus Vopiscus Plempius a Dutch-man very well learned and Professor at Lovaine was Victor in the Controversie But I have prefixed a Verse to my Book whereby not so much the Malice as the Bruitish and unpunished Blockishness of those Physitians might be manifested Therefore I have added that none was ever made free from a Fever by the method of Galen as neither that he who otherwise laboured with a more grievous sickness did escape but whom the strength of Nature did the more timely snatch out of their hands Because that in the Schools as well Fevers essentially as the Remedies of the same were hitherto unknown Therefore I set forth a Book which might confirm that thing but bespattered with so many faults on every side that I blushed to acknowledge it for my own But however it was such yet by reason of the novelty of the matter it began soon after its birth to be desired because it was wanting or not to be had For I shew that a Fever is unknown That its Remedies are unknown And likewise that a Quaternary or Fourfold number of Humors are old Wives Trifles whereby credulous mortals do as yet to this day fat the places of Burial Therefore let it be a Probleme to wit that I have altogether erred therein or not indeed I but the Humorists have erred And the whole School of the Huniourists hath gone to the Wall Because now the Hinge whereupon the posts of Healing are supported doth lye on the ground That matter since it toucheth the Life the Common-wealth and most Families I intreat the Christian World that from Charity it would take good heed to the deciding of a difficult Question so unthought of and of so great moment I in like manner adde a Book wherein I have demonstrated That the Causes Remedies and also the Manner of making the Stone in Man have been constantly unknown hitherto That the Pest also Apoplexie Palsie Leprosie Lethargy Convulsion and that sort of Diseases are as yet alike unknown in the Schools But I have written these Paradoxes for a Pledge of a bigger Section promised wherein I will lay open the Beginnings of Natural Phylosophy and new Maxims of Healing for a publick good To wit that the Schools may learn and repent Let them learn indeed not of me who otherwise have always despised all vain glory but from the Giver of all Good But I have endeavoured so to manifest my Talent received for the profit of my Neighbour that hereafter any one of a sound mind ought to confess whether he will or nay that very darkness it self hath hitherto banished Truth out of the Schools of the Gentiles And since I wish my Labours may speak to the whole World therefore I decreed to dedicate the same unto thee for a Pledge of Friendship because thou wert a Patron of the Muses and a Favourer of the Art of the Fire For I have never dedicated my Books unto chief men that I might represent their famous deeds and the pictures and pedigrees of their Ancestors Indeed I would not seem to have been willing by flattery to corrupt their integrity I know also that whatsoever is of flatterers doth no less displease thee than my self Lastly neither do I offer my Writings that they may be fenced under thy authority Far also be such stupidity which knows not that Kings themselves are unfit for such Protection Nor that any thing can subsist which hath not obtained its Patronage from God I give therefore O Illustrious Man and dedicate these my Labours unto thee with a naked title that thou mayest proceed to love me thy most loving Friend who intreateth God that he would preserve thee in health In the mean time Enjoy thou Rejoyce and Farewel as thy Friend Bruxels the 6th of the Kalends of October 1643. JOHN BAPTISTA Van HELMONT desireth On the WORKS of the Noble and most Famous D. J. B. HELMONT A Verse of the Noble and most Honourabl-Lord Janus Walhorn D. Counsellour to his Majesty SHut up thy Schools O Galen for enough of Men are slain Ho now it is Sufficient full Graves do ring again For Blood and Clyster are thy Medicines nothing oftentimes Thou giv'st but to a Critick day thy hope alone confines In touching of a vein the while and eke of parched tongue And in the Urine wholly th' art dismayed and so in Dung A Med'cine's to be got for him this helps not the sick man No need of tests of the Disease but of a Physitian Yet thou expect'st a great reward after the man 's enshrind So doth the Dog look for and love the Cattle sickly kind Helmont is one who able is by his Apollo's art To snatch from th' jaws of Death whom t'oher left to dye in smart TO THE Medicine-Loving Reader John Baptista Van Helmont of Bruxels Toparch or Governor in Merode Royenborch Oorschot Pellines c. Being a Philosopher by the Fire wisheth Peace Joy and Knowledge I Lately sent forth a new Doctrine concerning Fevers wherein I have shown That a Fever is unknown to the Schools in its Essence Root Properties and Remedy That matter diversly affected Physitians and especially it perplexed those that refuse to learn For they who perswaded themselves to be wise enough said Shall therefore the Universities sustain this Calumny without punishment and have so many famous Wits and we our selves been Blockheads doth Helmont alone sit at the Table of the Sun that from those Dainties he hath dared to arrogate the Adeption or Obtainment of Healing to himself But although my ignorance doth most poorly accompany my Intention and the Confession hereof doth not blot
off the adhering sand not indeed through the water washing it off but from a conspired convulsion and frizling of the parts For they perswade by the Marsh-mallow Mallow Oyl of Almonds and the like to asswage paines to moisten enlarge and besmear the passages and so in this as also in all other things every where the Schooles are either intent onely on the effect or propose that which is ridiculous while as they ought by a cleansing faculty to brush off the sands and lump from the whole Womb they totally employ themselves in loosening the passages and in moistening the membranes which are alwayes most moist in themselves For truly although the sand be expelled yet the womb thereof is not therefore safe but at leastwise the sides of the veines remain defiled with the Bolus or lump for a future punishment of the stone whither the Schooles hitherto have had no regard For I sometimes wondred that he that a good while before had the stone in his Reines after he hath dismissed that stone into his bladder doth the more seldom stir up new stones in his Kidney as long as the other molests his Bladder yet that he that hath the stone in his Reines if together also therewith he be gouty doth notwithstanding admit of the Gout as a Companion with the fit of the Nephritical affect or stone in the Reines For from thence I have learned that as pain in a Wound stirs up a sandy or gleary water so also that it can change the urine it self which may hinder stoniâ—ying in the antient womb of the Loynes Wherefore also there is a troubled urine and that without sand seen in persons that have the stone For the pain is the Trumpet which occasionally cals to it the Latex from on every side which inflames yea and disturbs the urine with a strange Guest being admixed with it But in so great a confusion of Offices nothing is thought of the confusion itself For the pain hath oftentimes set before mine eyes the Image of feruent heat For water after the boyling up of heat is for the most part troubled and confused For so because there is a Bolus made of the volatile earth of the urine that is not yet sufficiently seasoned with a salt by reason of the want of an Urinary Ferment stablish'd in the Reines therefore also that Bolus or lump melts with the fiery heat neither is it constrained into the more hard and great sands as long as it doth not experience the force of the Ferment of the Kidneys But the Bolus is sufficiently tinged not indeed from the dross the more lately coming thereon which tingeth the Sands for that red lump is beyond the yellownesse of the dross but from the washy venal blood which is erroneously translated in the veines the womb of the Bolus for uses being the ends of Turbulency And for this cause in the signification of urine the Bolus testifies of the Liver and venal Blood but the sand nothing of these It is manifest therefore that the urine is by it self salt although a man be not fed with salt and thou shalt find the cause thereof concerning Digestions A certain Curate in our City being beside himself passed over 17 whole dayes without any meat and drink before his death but he never wholly wanted a daily urine although a more sparing one and by degrees a more red one departed from him From whence I conjecture that there is in the Kidney an exchangeative faculty of the blood into urine and the which faculty I elswhere in the Treatise of the Dropsie do studiously prosecute no otherwise than as a Wound doth of the blood prepate a speedy and plentifull Sunovie or gleary water Therefore the urine for the last limitation of it self requires and borrowes a virtue from the Ferment which the Kidneys do inspire into the womb of the urine No otherwise than as the Liver inspires the faculty of blood-making into the veines of the Porta and knittings of the Mesentery Wherefore the whole Chyle of the stomach doth in the same place presently dissemble blood in its colour But the plainly Lord-like power of the Kidneys over the veines I elsewhere prosecute concerning the Dropsie But although the Ferment of the Kidney serving for the ministery of the whole entire urine be as it were the digestion of a certain Bowel yet it is not reckoned amongst the number of digestions because it concerns the concoction of a superfluity but not of a nourishment For since every transmutation which proceedeth by digestions hath its own Medium's or proper Ferments which are fit for a new Generation also the Kidney begins to imprint its own Ferment on the Creame presently assoon as it is stayed at the ports of the Liver Through the vigour of which Ferment the urine sequesters it self from the venal blood in its native properties And although that blood be not yet coagulable yet the liquid from the liquid do there separate themselves The Mysterie of Sanguification or Blood-making is indeed homogeneal simple and altogether single and so included in Sanguisication alone yet a separable unlikeness ought to be bred in the Cream presently in its entrance of the Port-veine For else the blood while it attained a vital condition in the Liver would undecently be defiled with the blast of the Ferment of the Kidneys But that the urine is naturally salt and from whence that saltnesse is unto it thou shalt find elsewhere concerning Digestions But here let it be sufficient to have given notice that as much of an acide salt as is bred in the Chyle under the first digestion so much passeth over into a salt salt by a substantial Transmutation in the second I have now pointed out the womb of the Urine and Stone beginning I have also declared the wonderfull property of the Spirit of Urine in coagulating and stonifying From thence also it now is sufficiently manifest that if the spirit of urine happens to flow by a Retrograde motion through the Liver into the Port-veine and from thence to be expelled as an unaccustomed stranger through the Mesentery into the Bowels that it shall there also easily coagulate unwonted stones and the which Paracelsus calls congeoled but not coagulated ones because they ascend not unto the hardnesse of the Duelech of Urines the which are confirmed from their mother-matter a muscilage But if indeed the spirit of urine be carried upwards or downwards through the hollow veine it by a faculty proper unto it self estrangeth the spermatick and muscilaginous nourishment of the similar parts into a more hard compaction from whence at length Scirrhus's quartane Agues and also divers obstructions do arise the which surely they do vainly endeavour to brush away by Jeleps or Apozemes Lastly the Gaul is nourished by the venal blood its Neighbour whereinto if the spirit of urine shall wander out of its own womb stones are presently bred also in the Gaul For whatsoever enters into anothers harvest becomes
already departed as being unhappily passed over because the causes which make diseases being unknown the powers of Remedies being not known and the more ptofound preparations being despised whatsoever disease did not pass under heathenish beginnings hath stood dedicated unto desperate ones Truly no Disease is in its kind uncurable For God as he made not death so neither doth he rejoyce in the destruction of the living He hath made the Nations of the earth curable neither is there a Medicine of destruction nor a kingdome of infernals in the earth Wherefore I before God who is everywhere present do from my very soul exhort a sluggish kind of men who are ready in subscribing to the ignorant that they contemtemplate with me that by the remedies of the Shops some diseases alimentary or pertaing to nourishment are sometimes by accident cured to wit such as do admit of voluntary consumptions and easie resolutions But that in the more grievous ones in whom there are fixed or Chronical roots the use of those have more hurted than profited Hippocrates indeed without envy left the enquiries into the more profound remedies unto posterity because our Ancestours lived in more happy ages But the Schools have not had respect unto the greater necessities of Mortals of nature sitting and laying but being content with Galen and his Master Quintius they have not perceived the defects of mortal men seeing they have beheld gain to sway them in any event whatsoever For they have not so much as once earnestly considered how to hinder the returnes of the stone in the kidneys and much less how to dissolve the stone because they had yielded up their names to deceived Authors and false causes For therefore there hath nothing been heard hitherto of the true cause of stones and of a true cure and therefore also nothing of true remedies For truly such a remedy was desired which might hinder the Off-spring of a growing Duelech to come by a preparation of the very urine it self Then also which might restore the Gorgonous declining of the stone-breeding womb the power of a stonifying ferment and at length which might also dissolve whatsoever the spirit the Coagulater had committed Of all which particulars there hath nothing been hitherto heard Only the Schools have been intent in driving the stone foreward and in loosening of the urine passages Therefore in curing of the disease of the Stone a two-fold industry is obvious to our sight To wit one which takes away the inclination and fear of a Relapse But the other which may demolish Duelech being generated I will shew that it hath not been dreamed of either intention in the Schools but only that they have attempted the driving forth of sands stones but that they have not consideted of the pacifying of so cruel a pain from the root They praise indeed and exalt to the highest pitch Mallowes the Marsh-Mallow Oyl of Almonds and whatsoever things they name moisteners for mollifying and then they con-joyn divers fomentations as well those mostening as abstersive or cleansing and likewise cooling ones lest the pains should be heightned or the stones increase Yea they commend also the Oyl of Scorpions as though that being anoinced on the out-side would break the stones as if I say they would loosen the fat fleshy membrane and Peritoneum or filme enclosing the bowels to wit at the enlargement whereof the urine-pipe should presently be mollified and extended in breath or wideness Truly the common people have found out and brought forth these succours for themselves some old woman at first perswading them Afterwards the Schools at the beginning admired these succours and then straightway embraced them To wit least since they have no other medicine they should become unprofitable by despising them But these things are not received for the sake of pain alone but they lightly searching into the cause of help and being only solicitous about the journey of the stone have decreed with a final arrest that the urine vessels are not to be enlarged but by moistening things neither that there could be any other hope of healing But for the enlargement of the urine-pipe not indeed according to its length but only whereby they might hope to wit for its widening as if nature were obliged to conform her self to the endeavours of Physitians And so they have judged the remedies of pains to be by accident whereunto they have adjoyned Clysters lest the urine-pipe being pressed together by the dung lying upon it should spread a floud-gate for the sliding stone and so should stop up its passage And so that the capital remedy of the Schools hath been intent about dungs the effect and latter symptomes but no way on the causes rootes and foundations From whence that Satyrical verse arose Stercus Vrina Medicorum fercula prima Excrementitious Dung and Vrine-piss Are of Physitians the chief dainty dish But how vain and childish these aids of the Schools are the very afflicted themselves and the widows and off-spring of these do testifie First of all the Muscilages of the Mallow do not pass thorow from the mouth unto the Ureter in the form of an asswaging loosening and mollifying Medicine but that they do first receive some formal transmutations in their passage For neither doth any thing descend thither unless it hath first assumed the nature of urine Yea and if the urine-pipe being now stopped up by the stone for as long as it is not stopped up it hath not as yet filled up the whole wideness of the Ureter and therefore an enlargement of the same should be in vain required doth sustain the urine lying behind it after what sort I pray shall this same excrement give place in so straight a passage that it may rise up and make room for the urine prepared of the Mallow comming unto it I at leastwise confess that I do not understand any thing of these promises And then put the case that old wive's fiction were granted and that that moistening Muscilage could come down safe unto that straight angiport or narrow lane of the urine yet it shall not therefore extend the pipe of the Ureter which was already before moist the which besides the already actual mostening of it self doth now require or expect to be enlarged by a forreign muckiness as neither being once ever enlarged should it afterwards wish for or admit of a further repeated extension of it self in relapses And so that supposed and dissembled remedy of the Schools would be profitable but at only turn Unless they had rather that the Ureter should be enlarged by the sliding and comming of the aforesaid Muscilages thereto and through their casual absence to be again narrowed into its former state which is to grant a power of enlarging according to the desire of the Physitian besides the accustomedness and nature of a solid passage and that of the first constitution Because they should naturally afterwards again return into their former and native
that very thing is the first Receiver and efficiently effecter of pain But a Sword stroak bruise Corrosives c. are indeed the occasional or effective Instrumentals but not the chief efficients of pain And then seeing pain is for the most part bred in an instant Also that which is stir'd up by external objects Therefore for pain there is no need of recourse to the Brain that by reflextion it should have need as it were of a Counsellour Wherefore the Schooles going back a little from the Brain had rather receive the sinew for the chief Organ which is to perceive of the objects of Sense as they are besprinkled either with a Beam of Light or with a material bedewing of Spirits for they have not yet resolved themselves in most things continually dismissed from the Brain And so that the Brain doth deny sense and motion to the inferiour parts unlesse it doth uncessantly inspire its own favour by the Spirits its Mediatours But herein also I find many perplexities First of all I spy out divers Touchings in man To wit almost particular Touchings to be in all particular members yea in the Bowels and other parts that are almost destitute of all fellowship with sinews Such as are the Teeth themselves the Root whereof although a small Nerve toucheth yet not the Teeth themselves more outwardly The which notwithstanding to have a feeling many against their wills will testifie So the Urine-pipes want a sinew and the Scull it self under the boring of the Chirurgians wimble resounds a wonderfull sense even into the Toes I have believed therefore that there could not be so great a latitude of one Touching distributed from one onely and common Fountain the Brain or from the Nerve of a simple Texture or Composure Therefore have I supposed that which I have before already proved That Sense doth chiefly reside in the sensitive Soul which is every where present and for that cause also immediately in the implanted Spirit of the parts And that thing I have the more boldly asserted because the Brain itself which is the shop of the in-flowing Spirit doth excell in so dull and irregular a Touching as that it hath been thought to be without feeling Therefore either that Maxime falls to the ground For the which things sake every thing is such that thing it self is more such or the Brain is not the primary seat and fountain of Touching In the next place all pain is made in the place and is felt as it were out of hand Therefore also Touching is made in the place and not after an afore-made signification to the Head And moreover in Nature or at leastwise in a round figure there is not right and left and so that neither can there be a side kept for phlegme in the Palsie by its fliding down except there are in the one onely Thorny Marrow especially in its Beginning two pipes throughout its length conteining the necessity of a side which is ridiculous even to have thought especially in the slender hollownesse of the fourth Bosom For truly Motion and Sense are in one and the same muscle which receiveth a simple and flender sinew Yet in fingers that are affected with benummednesse the feeling only is oftentimes suspended Motion being in the mean time safe and free Therefore either it must needs be that Sense and Motion do not depend on the same Nerve on the in-flowing Spirit and the common principle of these or it is of necessity that from the same one onely small Nerve Motion onely and not Sense or Sense onely and not Motion hath its dependance or that there are other forreign things hitherto unknown which take away or hurt Sense onely and not Motion but other things which stop Motion alone and some things which affect both Wherefore in a more thorow attention I have beheld that the astonishment of Touching unsensiblenesse want or defect in Motion were passions that sometimes arose from a primitive mean and that those passions were then also of necessity privative As in the straining of a turning joynt in strangling c. For I have known an honest Citizen to have been thrice hung up by Robbers for the wiping him of his money's sake and that he told me that at that very moment wherein the three-legged stool was withdrawn from his feet he had lost motion sense and every operation of his mind At leastwise the fourth little Bosome of his Brain was not then filled up nor the Thorny marrow pressed together which lived safe within the turning joynts and the Cord being cut the stopping phlegme was not again taken away out of that fourth Bosome that those Functions of his Soul and Body might return into their antient state A certain Astrologer being willing to try whether the death of hanging was a painfull death cast a Rope about his Neck and bad his Son a Youth that he should give heed when he moved his Thumb after the stool was withdrawn from under his feet so as presently to cut the Cord. The Lad therefore fixing his eyes on his Fathers fingers and not beholding motion in them and looking up vards he saw his Father black and blew and his Tongue thrust forth Therefore the Cord being cut the Astrologer falls on the ground and scarce recovered after a month Almost after the same manner doth drowning proceed Wherein assoon as at the first drawing the water is drawn through the mouth into the Lungs the use of the mental faculties is lost and by a repeated draught of water the former effects are confirmed Yet neither do they so quickly dye but that if they lay on their Face that the water may flow forth even those who appear to have been a good while dead do for the most part revive or live again The pipes of the Lungs therefore being filled up with a forreign Guest the vital Beam prepetually shining from the Midriffs into the Head is intercepted From whence consequently as it were a privative Apoplexy straightway ariseth Surely it is a wonder that the Functions of the mind should on both sides so quickly fail And so that also a continued importunity and dependance of necessity from the aspiring and vital favour of inferiour parts not yet acknowledged in the Schooles is conjectured wherefore I have promoted a Treatise concerning the Duum Virate I considered therefore if the Brain be the chief Fountain and Seat of the Immortall Soul understanding and memory at least as long as the Soul was in the Brain those faculties ought to remain untouched Seeing that for Cogitation there is neither need of the Leg nor of the Arm nor of Breathing Notwithstanding hanging doth as it were at one stroak totally take away the faculties of the mind For while the jugular Arteries did deny a community with the inferiour parts or the Lungs were filled up with water presently not onely the faculties do stumble but also such a stoppage did act by way of an universal Apoplexy and
life it self is entertained and sits and so it hath an immediate and plenipotentiary power on the life which is con-nexed unto it in the resembling mark of uniformity for otherwise it should be an inconvenient thing for the mad or raging life of a Fever to bring forth a disease or to conceive effect and nourish a formal and essential Beginning foundation and seed out of it self For the life is not able to establish a disease which is a seminal Being in the forreign and external subject of excrements For if the life ought to suffer by a disease to be vexed and killed thereby surely it being now defiled ought to suffer all the injury from its own self according to the Proverb None is hurt but from himself Hippocrates in times past after a rustical manner perceived that thing the first called that vital spirit The maker of the Assault as well for life as for death For God made not death for man the which began from sin But I do not deny that the life is provoked into its own injury by occasional causes yet at leastwise I could wish that the Antients had divided as is meet to be the internal cause essentially from the external occasional ones But I take not the internal and external matter for a respect of the body but that which is radically and essentially proper to the disease that I call the Internal and unseparable matter But otherwise if if it be only accidentally adjacent thereunto Therefore before all it is seriously and only to be noted in what manner the very essential thingliness of Fevers may be formed by the Essence of the efficient life That not only the very local thingliness of principiating a Disease may be hereby conceived but that moreover an essential limitation thereof essentially issuing from the life it self may be known Which things therefore are more deeply to be peirced Wherefore let it be instead of a Proposition that Mortality Death and a Disease seeing they entered with sin they corrupted the life and defiled the whole humanity with impurity Not indeed that the entrance of all particular Fevers is therefore from a new sin as neither immediately from original sin although they have originally defluxed from thence But in the state of Purity there was Immortality no Death no Disease because then the immortal mind immediately governed the body and therefore it suffered not any thing by frail things which are altogether inferiour to it self therefore it deserveedly freed its own Mansion united unto it self from death and corruption But after the departure out of the right way the mind delivered up its government to the sensitive soul whence the life became subject to a thousand inconvenient necessities of death The Sensitive soul therefore afterwards stirred up the Vital air which after that began to be called by Hippocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Maker of the Assault and the chief Work-man of Diseases But the power of the same was badly understood by his followers and that Maker of the Assault remained neglected by Successours it being also unknown that the differences of diseases did issue immediately from the life And therefore the whole buisiness of Diseases was falsely committed unto occasional and never existing Humours For I have concerning the Original and Principles of Healing delivered the manner whereby that Maker of the Assault produceth an Ideal Being from whence Fevers and all Diseases borrow their Original The which generation of Idea's or shapie likenesses being there professly handled I will only touch at by the way First therefore it is confessed that the madness of a dog is stirred up by or in his conception through the effective Idea of that mad poyson The which is not in any healthy dog even as in a mad one And from thence it is manifest that that poyson which strikes our imagination after the biting is framed by an Idea caused by the conception of the mad dog The same thing ptoffers it self in the Tarantula in Serpents and things sore moved with fury So in the Plague-grave I have demonstrated that this Idea is made not only by the fear of the man but also of the vital air Wherefore also it is very equally necessary that for a Fever which is stirred up from the assaulting spirit and vital Beginning not which ariseth is moved or increaseth of its own accord or of nothing a motive Idea or effective cause springs up in the same vital Beginning being indeed poysonsome in it self and varying according to the signatures or impressions which this tree of a feverish Idea utters for its fruits For since of nothing nothing is made but of something alwayes something As well the Antients as the Moderns have supposed that any Fevers whatsoever do of necessity arise from the strife of the Elements or at least of feigned Humours Neither have they till now cleerly defined of which of these two the texture of Fevers might be But since the Elements are but three in number neither do these flow together unto the constitution of bodies because I shall elsewhere shew the connexion of these to be impossible they cannot produce any strange Beginning from themselves But Humours since they never have hitherto any where been and since Fevers are of a more aiery and abstracted body than that which a liquid excrement is thought to be I have discerned that from nothing nothing is indeed materially made but that most things are efficiently effectively and formally made from a conceived Idea which do forthwith after cloath themselves with bodies Indeed by the conception active Ideas are made and the formal Beginnings of seeds which presently cloath themselves with the coat of the vital spirit wherewith they then in the next place come upon the stage and are made that Maker of the Assault which is known by the Schools only by its name alone and therefore neglected by practical Physitians For that Fevers do now and then arise from the disturbances of the mind that is very well known to persons of no reputation and Barbers But that the Archeus or the spirit which violently assaileth doth suffer its own perturbations and conceive the Off-springs of these the Idea's stirred up in it self hath indeed been even hitherto unthought of and unheard of in the Schools Notwithstanding nothing is more certaine than that the spittle of a mad dog doth a good while after the death of the dog produce its madness in whom he bit it being plainly very like to its own dog from whence it issued Wherefore there was in the spittle a forming seminal Idea of that madness produced being like unto that from whence the first infection flowed For such an infection presupposeth an active vital and potent propagative power of its seed because it can cause death and madness in us But that power never acteth as a naked accident but as it inhabites in a formal subject of inhesion Neither also that the visible matter or Inn of its
divert himself But that the Archeus being terrified and a run-away and returning as half in a rage is made so hostile unto the parts his Clients over which he alone is president the confirmation thereof is not elsewhere to be fetched than that a thorn is thrust into the finger which by the fat or grease of an Haâ—e is safely expelled without discommodities as that remedy asswageth the fury of the Archeus which thorn doth otherwise stir up a great Tragedy of fury For the Archeus brings forth a poyson in his Clients by his own fury the which otherwise a simple small wound would willingly be ignorant of Conceive thou how unlike is the wound of phlebotomy and the sting of a Bee And likewise the stroak of phlebotomy that is clean how far doth it differ from the prick of unclean phlebotomy It s no wonder therefore that the seat where the image of the conceived terrour and piercing of the combined image of fury shall first happen is hostilely disturbed is furiously scorched yet oftentimes poysonous tempests are transmitted and chased unto the more outward habit of the body by the implanted spirit of life unto places I say whither the Latex or liquor of the veins tendeth of its own free accord in time of health or they are dismissed unto the external habit of the body And therefore whatsoever is to be done in the Pest that is to be cured with speed For sometimes the image of the Pest is cloathed only with the inflowing spirit and then medicines that provoke sweat do readily succour But where the inhering and in-bred Archeus conceiveth the image of his terrour and fury in the solid parts unless he presently resign up and lay aside the conceived image unto and in the spermatick nourishment I have called that corrupt nourishment the Tartar of the blood and produce a tumour there is danger least it presently pass over into the very substance of the solid parts which contains an unexcusable detriment of death And therefore that the plague may not take up for it self a tough Inn within the body we must procure that the pestilent image do not long float within but that the whole houshold-stuff be allured forth and fall out by sweat For the Carline Thistle is said to have been in times past shewn unto an Emperour by an Angel for the plague of his Army perhaps therefore called Angel-Thistle because the first rise of the image of the Pest stirs up drowsie evils loathings a Fever vomiting and head-aches about the stomach but the herb Ixia or Chamilion drives away sleep and much more deep drowsinesses against Nature and therefore they hope that the extraction of fresh Carline Thistle should not be unfruitful for the plague that is newly begun The End A TABLE Of many of the Chief things contained in this Book The rest being referred to the Contents of the CHAPTERS A. WHat Accidents properly are to what serving c. 131 9. c. Acheldamah consumes a dâ—ad carcasse in one day 671. 54. Adam not cursed 654. A demonstration of his fall 659. What he generated after sin 663. 17. Why he and his posterity Bearded 666. Adam's lust arose from a natural property of the apple 668. No motion of lust in Adam before his fall 682. 85. Of Adam's understanding 711. The Praise of Agnus Castus 707. 52. What kind of knowledge in the apple 665. Air not reducible into water 60. 12 76 41. Air the reducer of bodies into water 68. 26. Air the seperater of the waters 71. 4 152 19. Air is exceeding cold and dry Ibid. 76. 40. 1120. Air acts on the water without a reaction 76. 41. A vacuity in the air proved by a manual 82. 4 7 1126. It s magnal or sheath 85. 20 692 12. It is imprinted with the seal of formes c. 133 18. c. What office it bears in minerals Ibid. 20. How it joyns to the vital spirit 183. 37. Air seperates sulphurs 184. 45. It Volaâ—izeth the blood 186. 187 56. Air not capable of a vital light 189. It doth not nourish the vital spirit 190. 9. How the Alkahest of Paracelsus operates on bodies 65 7 105 6 104 27 479 43 787. it is compared to the fire mentioned in Macchabes 108. 28. It s operation on a Coal Ibid. It s Aenigmatical description 115 28. The Revealer of the proportion of light c. 146. 89. The operation of the liquor Alkahest one the Cedar 811. Aloes hurt by washing 463. 39. Alcalies reduced into a meer simple water 106. 12. How alcalies are made 183. 38. The Common-wealth of Alcalies 184. 40. Alcalies why fit for wound drinkes 186. 53 294 21. Amber drawes the virtue from vitriol without touching it 764. 22. Amber becomes a Zenexton against the Plague 767. 37 787 1146. Amulets act by influence 330 19. 481 An Amulet against the Plague 767. 37. Antimony in its form better than in its principles 788. 153 Antimony observes an Influence 773. 63. How a sweet Anodine workes 918. No Animal spirit in nature 187. 58. A good Angel never appears Bearded 661. 37. Anasarcha by what produced 513. It s cure 521. The Apoplexy hitherto unknown 906 998 Its rise 917 Its seat 915 Apple takes away warts 154 Apostemes how made 186. 52 290 6 Aqua Fortis c. 96. 14 Aqua Vitae see spirit of wine  How Arcanum's do operate 473. 15 164 15 Arcanum'â— cure all Diseases 524 Arcanum's never go into nourishment 577 Arcanum's iâ— some sort exceed the powers of nature 753 Arsenick though never so well preparâ—â— is not to be inwardly administred 466. 52. It is fixed by co-melting with salt-peter 105. 10 The Arterial spirit of life is of the nature of a Gas. 110. 40 Arterial blood exhales without a Capâ—t mortuum 182. 34 By what 185. 40 How an Arterie becomes hard 185. 48 The Arteries do not atract air 190 Arteries attract spirit of wine but no juicy things 203. 41 The Archeus its constitutive parts 35. 4  110 41 Its seat 430 287 28 What it is in the beginning of Generation 133  18 142 60 The manner of its operating 142 61 c. Its defects 549 Archeus sensible of death 553 Archeus receiving of evils the cause of our hurt 1127 Archeus hath an imaginâ—tion of its own differing from the mind 1128 Aroph of Paracelsus 709. 53 878 879 Aristotles four constitutive causes of things condemned 18. 3 Astrology natural why preferred before the stellar astrology 26. 9 Its supports or props vain 126. 46 c. Condemned by an experiment 127. 48 By a review of the attributes they give to the Planets Ibid. 50 Astronomy slighted 12. 5 Ascites what 508. 524 Asarum by boyling lays down its vomitive force 172. 45 The difference of Ascarides from worms 221  83 Its cure Ibid. Asthmawhat 260. 40 356 What the Asthma consists of 360. 27 Froâ— whence the Ashma ariseth 261. 42 â— twofold Asthma 357. 9 358. 368. 68 The Asthma is