by a certain excellent motion of the mind and he entitled it by the name of an Idea in his Timeus where we read it thus written It is meet that we confess that this Matter is spiritual which is the same still without beginning that is which is compounded of no preexistent matter and it is without corruption that is which is resolved into no other matter which receives nothing from others neither doth it proceed to another which cannot be perceived by Sight or any other sense though Understanding doth apprehend it as it were by accident There is another Matter of the same name and like unto it but yet it may be perceived by sense and it is generated and it is ever in motion as also it is in place whereupon afterwards it doth as it were vanish This is comprehensible by opinion and sense In like manner Plato did affirm universal Ideae or Notions and an universal beginning from which new forms might be produced though the forms of all do perish But here some may object wherefore we do attribute the force of an efficient and a formal cause to the same thing for whatsoever hath the force of an efficient cause hath not the force of a formal as an immanent effect We answer that though the notion of an efficient cause be attributed to the First Matter as an interiour form yet sometimes the form receiveth the notion of an efficient cause as Aristotle witnesseth Acroasi Physica where he saith that the form is the efficient cause of the natural operations and actions But if some shall as yet gain-say and urge the argument more we will answer to this that we place the causes in the First Matter and not the First Matter in the causes It is more meet to apply the names to the things than the things to the names Even as mechanical Artists have certain material Rules which they do not use but altogether straight but sometimes they use those which are somewhat crookt by reason of the matter of which they are about to frame material workmanship often they are constrained to use a Rule somewhat crookt of which figure was the Rule of Lesbia which Aristotle relates in the 10. chap. of his Ethicks which Rule was made of Lead that it might be bended according to the figure or shape of the stones So that still it is not convenient to accommodate the Matter to the Rule but sometimes the Rule to the Matter as Zabarella affirms After the same manner we must make a treatise of the Matter in a more sound Philosophy by reason of the singularity preeminence and majesty of the same that it may appear clearly as it were at mid-day we will examine what difference is betwixt the First Matter of the Philosophers and the Peripateticks The Peripateticks affirm that the First Matter was formless and had an aptitude to receive any form of a natural body But the more secret Philosophers which have peirced into the inmost closet of Nature they confess that the First Matter contains all forms in it and that all forms of all natural bodies are deduced forth of the bosom of it as forth of a rich store-house and that it communicates life to all lifeless things and actions and faculties Therefore seeing the case stands thus it is not pertinent to the First Matter to receive forms which needs none for it possesseth the actions but rather it belongs to the Elements which are in the place of the Second matter This the Philosophers call the Secundary Cause because it is requisite for the form as for the end they call it the Cause sine qua non because without it nothing can be made The Philosophers call it a being in power in the doctrine of the causes or principles because that afterwards it is diduced and brought to perfection and act by the agent But our First Matter and interiour form doth inform perfect and determine this matter or secundary cause whereupon it is called the Informing Act and Perfection This form doth constitute and determine the Second Matter in a certain proper degree of being so that it gives unto it essence and actual existence From hence it is called the Constitutive and Specifical Essence for it separates and distinguishes one thing from another primarily and essentially hereupon it is called the Difference But that I may contract the sails for I will dispatch in few words The Peripateticks call the First Matter a mere passive principle or beginning and they annex a reason because it suffereth and subjecteth it self to be prepared and informed no otherwise than if Wax should be informed and figured sometime with the shape of a Dog sometime of a Lion Which description agreeth to the simple common and absolute Elements and not unto the First Matter of the Philosophers seeing that our First Matter respecteth the Compound actively and not passively Therefore the reasons being collected and alleged The Elements are vestiments of the Principles the Principles are the vestiments of the First Matter or Form we affirm that the First Matter of the Philosophers is the interiour form the beginning of life the fountain of motion and actions the author of fruitfulness the governour of generations transplantations and of all natural actions by whose means and benefit the repugnant and contrary Elements are united by the concordant law of Mixtion Again the said Elements being corrupted and destroyed at the finished times nevertheless there remaineth in this Matter the beginning of life the root and form of the thing in such power that it excelleth the common qualities of the Elements CHAP. V. Of the Native or In-bred Heat THose which are little conversant in Philosophy and cannot as yet apprehend the unaccustomed manner of speaking of the Philosophers they altogether contend about the Name if that the name of the thing be suppressed forthwith they suppose that the thing it self is quite overthrown For the removing of this opinion all those are to be inferred which make something for the perspicuity and facility of the excellent and noble thing Amongst the rest first of all In-bred and Native Heat offers it self unto our consideration as also Spirits and first-begot Humidity and Nature which are of a more lofty consideration It is a constant and ratified sentence amongst the Philosophers that all living things live because of the heat included in it and by the benefit of it they attract aliment and do perfect it and therewith are nourished and augmented and do procreate their like Furthermore living creatures by the benefit of this heat are affected with sense and motion and by how much these works or creatures are more perfect by so much they have a more abundant force and substance of this heat The living bodies of this inferiour Globe are divided into three orders Animals Vegetables and Minerals though many have denied life to be in any Mineral notwithstanding they have shewn manifest signs of life unto those which have
an Organical body every thing that giveth it life and causes the vital actions is to be judged to be the Soul which is the perfection of the whole Furthermore seeing that they can no other way know the essence they leaving the obscurity of essence do pass unto the proper functions of it which are more manifest and they attain knowledge from the differences of the Soul so they define the Soul to be life as from the proper functions of it and from the differences of life they make certain kinds of the Soul and so they comprehend in their mind three differences of living things namely Natural Sensitive and Intelligent because that some bodies do live by the benefit of sole Nature others have Sence others are induced with Reason and Understanding as if Sence and Reason were not aswell natural and have their foundations in the very essence of Nature which thing Hippocrates expresses manifestly by a luculent testimony in his first Book de diata And these differences of living things are not to be ascribed to their functions faculties sciences gifts and interior signatures but rather to the Essence of the Soul Here you may see the calamity of Aristotle and Galen which are fallen and do cast themselves headlong into very foul and unfortunate errours by their subtilty for they do attribute that to the faculties and functions of the Soul which are to be attributed to the very Essence But they may say that that which is natural in Plants is a Soul from which we say that Plants are animated though they be not animals and that Sensitive faculty which governs and directs brute Beasts is also a Soul which doth not only make them animated but also animals Lastly there is none which will say that the Intellective faculty of man is not a Soul These Souls are so severed and distracted that neither the Intelligent Soul of Man is a Sensitive Soul nor the Sensitive Soul of a Beast is a Natural Soul So that Man is not Beast nor Beast is a Plant otherwise there would be great confusion of the kinds and natures of things To whom I answer with Hippocrates Of what kind the sciences and gifts of the natural spirits of the Soul of the hot Fire are there are such like signatures or sealings exprest in the bodies and the whole ornature or comeliness of the whole body is contained in the anatomy that is in the Soul for the Soul is the cause or beginning of the organical body for from this the body is caused by the vertue and power of it the elements and principles are mixed augmented and changed from spiritual into bodies having their figures magnitude colours and such paintings that is signatures agreeable to the Soul which make much for the absolving of the pre-ordinated functions and offices Hippocrates doth illustrate the unity of the Soul by an excellent testimony in his Book de diaeta saith he Male and Female may consist together and each one constitute other and he addeth this reason because the same Soul is in all living bodies but the body of them all do differ Therefore the Soul is the like as well in a greater as a less that is in an infant as one come to years for it is not altered neither by Nature or Necessity but the body is never the same either by Nature or Necessity Now it is separated from all otherwise it were commix'd Here he calleth the Soul the Root and the vital beginning because this thing is common to both Sexes in all kinds of animals therefore they may consist together Again the Male and Female are rooted in the same root and mutually propagate themselves for the Souls which are vital beginnings and the radical tinctures of things are stable and perpetual not subjected to mixtion therefore they persist the same and altogether like themselves The natural description of the Soul whether they be in less Individual things that is in weaker and unfirmer or in greater that is in more stronger and firmer The unity of the Soul being thus demonstrated I call the Soul Vitalspirits the Chorionium of Paracelsus the Powers of Hippocrates Spiritual and Vital powers Tinctures Vital qualities which being dispersed through the whole anatomy of the living body nevertheless they are concentred and united in the more principal parts which communicate true essence to the body The Essence of this Soul though it be obscure and unknown of Aristotle and Gallen nevertheless it is perspicuous and manifest enough to us for by the industry of the workman it is subjected to the eye which we call the Native liquor the Radical moisture the mystery the mean of the Soul the golden vigour of the Soul the flowr of the Soul and the efficacy of the spirit in the elements which we call Jupiter in heaven Juno in the air Neptune in the water and in each of the parts of these the Ancients have called it by divers names of the Gods PART II. CHAP. I. Of the Original of Forms THe most have supposed Heaven to be the Father of all things which are generated upon Earth and the Earth to be the Mother They called the Heaven the Father because the Water falling from thence supplies the place of Seed they call the Earth the Mother because it receiveth it after the manner of a Mother and brings forth For the same cause we find the Moon called of many after Mankind because it is affirmed to have the Dominion over the humours and doth perform a manly work in the administration thereof Which thing Tertullian and Cornelius Severus profess which Charisius cites the Epithete of Phoebus being adduced from the Male kind he saith Now the fiery Stars did shine in the Heaven O Phoebus the succeeder with thy Brothers Horses In the secrets of the Hebrews which they call Cabalistical all the vertues of the Stars and the heavenly images are received and contained in the body of the Moon from which afterward the species of things fruits animal sand all new things which are in power to be generated by the several elements are immitted into the inferiour matter and genital seed Aristotle and other which imitate him deduce the forms and first substances of all things from heaven Galen derived the specifical form or essential property of every thing from a certain congress mixtion and temperature of the elements These are the famous doubts which obscure very much the knowledge of natural things from this fountain there is derived an overthrow which hath corrupted all Philosophy and begot obscurity and transplantation by the Laws and confuse administration of mixtion In whose steps must we now insist whom shall we trust shall we trust ancient Writers as Aristotle and Galen Unto these Aristotelians methinks I hear Moses speak who many years before the history of the created World following the Eternal God and instructed in all kind of things said that God had put a natural power or vertue in the created
do voluntarily rise out of the Earth nor are submitted by the industry and labour of man but the seeds having attained a fit matrix they proceed unto the Generation of perfect Animals where they perfect the animals complementally The Laws and Foundations of Generations and Mixtions being demonstrated and the spiritual beginnings of Generations being explained and also the manners and differences of the Generations of Vegetables Minerals and Animals being adduced and inferred it remaineth that we handle of Transplantation superadded to Generation which happeneth to all the orders of Generation for those which put the light of Generation and Transplantation before things unknown in Philosophy and the art of Medicines the difference being rightly understood they prepare for us not any passage and entrance unto any vulgar Philosophy and art of Medicine insisting in qualities but unto Philosophy grounded on the Laws of Nature Certainly none can understand the death of things and the dissolution of the Soul from the Body which knows not throughly this difference and if he know not the death of things and the dissolution of the Soul from the Body that Physician will never attain unto the preparations of medicines for how shall he separate things from life which hath neither known life nor death and attributes the functions of life unto dead things what shall I say of the knowledge of Diseases Those which absolve this difference by qualities will never see how death comes to life or how by the Laws of Nature the dissolution of the Soul and Body happens But that we may come to the matter we say that Transplantation is a symptom of Generation but this is not to be understood in general of every Transplantation but in particular for Transplantation is considered Transplantation is twofold two ways for either it is subject to the will of man or it depends of Nature alone That which is subject to the industry and labour of man is perfected either by seed or cutting In this Transplantation whether it be effected by material seeds or incision two things are to be considered Times and Place It is behoveful to observe times in the Transplantation which is to be perfected by the ministery of hands because there are defined and set Periods in which the force of the seminal flowr appears in Plants and Vegetables for unless the flourishing and vigour of the flowr were transplanted by the time all labour were frustrate and Generation were in vain So some material seeds of Plants have their flourishings and vigour of the seminal flowr in the beginning of the Spring some in the midst some in the end some in Summer some in Autumn There is the same reason of trees which also have divers times of their flourishing and seminal vigour of the matter as the Quince-tree and the Damsin-trees are transplanted very seasonably after Winter the Cherry-trees and Almond-trees about Winter Mulberry-trees before the Springs Equinoctial It is also convenient that there be places fit for the Transplantations done by mans labour for except these subjects of mans Transplantations shall find a fit matrix the Transplantation will be frustrate and in vain whether it be done by incision or by seed Therefore it is behoveful to observe such places in our Transplantations as Nature affecteth and in which places Nature will bring forth freely and planteously fruits of this or that kind for every ground doth not bring forth all fruits some fruits Spring pleasantly in funny places some in shadowed places which Nature he observeth thus such like and such Plants being transplanted our Ladiesgloves love little Hillocks the Poplar the Willows and Arsemart love the Waters and Mercuries Fingers and Melilot as we have explained in the Generation of Vegetables We will apply this first Generation of Transplantation fitly in the difference of the Generation of Diseases The other kind of Transplantation is that which proceeds from Nature alone or it is that which is caused by the more effective tinctures of the Elements neither is it subject to mans sense For the right understanding of this Transplantation it is behoveful to explain the roots or tinctures of things which help both for Generation and Transplantation though the roots or effective tinctures the efficient causes of Transplantations have not been explained at any time of any Philosopher but they have adumbrated or over-shadowed them by figures metaphors and allegories And these tinctures are twofold either perfect and first or else corruptible and superadded The perfect and first Roots of things are Stars Seeds Roots of Transplantations and of the Philosophers they are called the tinctures of the Elements The seeds or roots of Transplantation shew the cause of death and dissolution The seeds or stars of Generation are explained both in Philosophy and in the difference of the Generation of natural things now we will handle of the Stars Seeds and Roots of Transplantation For we say that every Generation by the superadded Transplantation is removed and displaced from the degree of dignity whereby the Seeds Stars and Roots of Generation are lesse able to manifest their gifts and in-bred sciences for every transplanted Generation that is Transplantation of spirits doth not change unto the better but unto worse and the properties and gifts of every transplanted Generation namely of the spirits are much weakned by the superadded impressions and concurring Stars of Transplantation The tinctures of the Elements Stars Seeds and Roots of Transplantation or Impressions which cause Transplantation are the Being or Essence of poison which especially is found forth and appeareth in Minerals as in Arsenick Sulphur Vitriol Mercury Antimony and in Saturn In Vegetables as the Nettle Woolf-bane Hemlock and the Poppy But it is circumspectly to be observed that Transplantation in regard of the tinctures is twofold namely the universal and the particular The universal Transplantation is that which extends together unto all natural things by Gods curse for there is nothing free from Transplantation in the whole Nature of things but it hath impurities admixt and adjoyned unto the veins guests and tinctures of the Elements and unto the Stars Seeds and Roots of Transplantation for the Stars themselves as Job witnesseth are not free from this Transplantation neither Gold Silver or Gemms are excepted from this Transplantation though they seem to carry an anatomy of soundness or purity Paracelsus in Chirurgiamajore 2 Book cap. 8. of his 3 Tractate saith that Gold by his Nature hath Realgar or being of poison which is separated from her by Antimony for if that Gold wanted Realgar or poison as Paracelsus speaks the Spagirical Philosophers would not so strictly command that before the preparation of potable Gold that the body of Gold should be separated from poison and impurities So amongst Vegetables every body hath poison and those which be called alimental of Physicians That Vegetable which cannot be rightly separated neither by artificial or natural concoction of the Ventricle is the cause of many
diffused abroad very much it begins to decay and corupt and so the dry and cold matter is left which is held to be the last of all For the vital spirits whose force is fiery do consume nutriments and aliments hourly so that there is need of continual restitution mixtion and composition therefore it is most truly said of Hippocrates I find saith he that we are nourished from those things of which we consist and that by them generation and nutrition is continued From hence Aliment is named of Paracelsus seed because in all aliments there is the Balsam of the animal Whether doth Gaeln make Hippocrates the chief in his folly or no Let us I pray you pardon Galen for he is ignorant of the Spagirical art and hath never attained unto the secrets of Hippocrates whereby it is come to pass that he hath left the Essence of Nature untouched and uncomprehended As likewise he was ignorant of the forms of things and therefore he could not obtain the forms of things from their bodies For the confirmation of this namely that Hippocrates understood by the name of Fire Nature it self we may bring the testimonies of other Philosophers lest that we be thought to depend on the authority and judgment of one man alone though that the testimony of Hippocrates being an excellent Philosopher might abundantly suffice us Paracelsus also in his book writ of the Generation of Natural things so also in his book de Electro he calleth the Soul or Nature by the name of Fire with whom Fernelius Alanus consents in his Sayings which he hath consecrated to posterity he calleth Nature by the name of Fire of Wisdom Alexander a Suchten calleth Nature by the name of Living Fire Raimundus Lullius calleth Nature the Living Fire of Nature so also he calleth Living Fire by the name of Nature Geber the Prince of Philosophers calls this Fire of Nature the Incombustible Sulphur Paracelsus in his first book of the Secrets of Creation calleth this Fire by the name of Middle Nature and forthwith in the same place he annexeth some few things and calls it the Nature of Viridity or Greenness for this is the blessed and happy Greenness which makes all things bud This is the Green Lion of the Physicochemists to the which Paracelsus ascribes all the cures of all diseases in his book de tincturaphysicorum The ancient Author in the Apocalyps of the Spirit of the secret world amongst the rest he affirmeth this celestial spirit the Heaven to exist in a waterish body more than perfect and clarified he affirmeth this to be the inferious Heaven whose sparkle is the Alcool of wine which is spirit water and fire This is that which is so much commended of Paracelsus in his writings as also of other great Philosophers of notable wits affirming thus The Fire and Azoth are sufficient for thee which are the great mysteries of Nature as Paracelsus speaks in his Archidoxes In this place I have communicated and opened the gates of Nature by these which are said very benignly I might also bring more without envy but that it is a caution in the laws of Philosophy That there be some tedious things left for the Scholars Concerning the cited place of Hippocrates Hippocrates explains himself in his first book de diaeta which may fully certifie what he meaneth by the name of Fire for saith he either Fire hath distinguished in the generation of Man three circuits diverse in faculties yet conspiring both in vardly and outwardly by a mutual society which have circuits in the cavities which are workhouses of the humours That is in the Bowels which serve for nutrition They relate the power motion and maturity of the Moon but those which absolve the resolutions outwardly where the more solid members consist do imitate the properties of the Stars which do consist in the midst that is in the heart they contain the nature of most forcible fire which is present without and within through all the parts and hath dominion over them all and it in secret silence is not perceived by sight nor feeling In this fire that is in the Stars the soul of this middle revolution understanding prudence augmentation motion diminution transmutation sleep watchings are secretly contained The spirits being there mechanical workers are ascending spiritual bodies and they are the immediate instruments of the actions and have roots In the same book he hath described the faculties and sciences of this Divine Nature Hippocrates saith that Nature is the governour of men this causes the attractions of the elements the mixtions of the parts dispensations conspiâ—ations of those which agree the expulsion of those which disagree This is that which expells which attracts which gives and receives and which proportionateth less things for less places but greater things for greater places and this it doth by altered and well-tempered mixtion Furthermore Orpheus calls Nature as it were a thing adorn'd with the Laws of the Fates which word Hippocrates uses for there is a Law or Reason grounded in the essence of Nature and it is that essence which impells moves and governs all things and because it is in bred it perfects the decrees more sorcibly Because of the diverse in comprehensible gifts of Nature Hippocrates said that Nature was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is taught or instructed of none This is the Light of Nature this is the Predestination of Paracelsus in which he deservedly glories that he knew it wholly and perfectly I say this Nature is the Vegetable secret of Nature the vigour or efficacy of the name the fruitful vertue of the light which is of a perfect body the bright force of Sulphur the hidden virtue of the Heaven the most pure laâ—p the fire of truth which cannot be attained the ensigns of a living form the flower of Nature the house of tincture and the noble branch CHAP. VII Of the Soul What the Soul is and the substance of it ALL living bodies inasmuch as they live whether they be contained in the bosom of the Elements and live obscurely or they live manifestly I say all these are compounded of three parts namely Soul Sâ—irit and Body The Body and Spirit may in some sort be sought forth by sense but the Soul and the essence of it seeing it flies sense is obsecurely and too darkly known for it is no obvious or easie thing to attain thereunto Wherefore the understanding must apprehend it from the operations functions and effects arising from thence conspicuous and objected unto the sense even as every occult cause is to be enquired and sought forth These are Aristotelical and Galenical opinions taken from the same ground They endeavour to proportionate the anatomy of Troy by Geometrical partitions and figures but in vain Thus they define the Soul The Soul is the beginning and cause of the functions of a living body Or the Soul is the perfection of an Organical body Seeing that every living body is forthwith
heaven which should be unto us for signs and seasons and that he filled the World with all kind of living things which things being mortal lest that their continuance and kind should decay he gave a foreseeing divine vertue in his Wisdom to seeds whereby by propagation they might conserve unto all ages the living herb and fruitfuful tree likewise he commanded the fruit and the seed every one in his kind to bring forth and multiply to conserve their kind Therefore they are worthily to be laughed at which ascribe the Original of forms not only to the Sun and Moon but also to the position of other Stars for how shall Vegetables receive the Original of forms from the Stars which were created before the Stars were formed for he hath had dominion over the Whales of the Sea and all kind of fishes birds beasts and man that they by their multiplying might fill the World So the chief workman of all things while he framed all by the word and breath of his mouth he inspired procreative vertues by which the wonderful continuation and order of things might be conserved Therefore farewel Aristotle farewel Galen and all those which do not agree with the sacred Scripture and those which hear not Moses the Interpreter of the living Philosophy We do not say as Zarabella would have That the Heaven is the universal efficient cause of the generation and corruption of all things in this inferiour world but they are all vegetant in the seed which are seen to flow and reflow by the course of generation and corruption that is to be made or to decay So that the form of every thing ariseth freely and naturally and it is native natural and happeneth not outwardly It is not deduced from Heaven nor it rises not from the commixtion of the Elements nor it is not derived from the momentany position of the Stars in regard of the inferiour nature But that soul is in man and that diversly These are the Opinions of Paracelsus not straying from the sacred Scripture nigh unto the decrees of the Platonicks with whom Hippocrates agrees altogether in his book de diaeta Notwithstanding I do not deny the superiour and inferiour conspiration consent and conflux which thing Hermes would seem to have signified in these words It is true without falshood it is certain and most true that that below is as that above and that above is as that below Scaliger the most subtil of Philosophers saith that the inferiour forms are sustained by the superiour and the superior are not destitute of the benignity of the inferior CHAP. II. Of the difference of Lives and the varieties of Baulms in the Macrocosm FOr the solid and exquisite knowledge of Nature three things are especially required First the nature of the Soul the essence of this hot fire and the substance is to be enquired after with chief study and diligence from whence the forms of things arise and to what end they tend by their absolute preordinance which manner of Doctrine we have hitherto imitâ—ted that we may suppose it to be altogether absolute and perfect Secondly though all living things by the unity of their life do imitate their beginnings their examples yet we must consider whether there be any differences and degrees of their Lives as of the vital Baulm Thirdly how we may come to the vital fountains of Nature by what proportion and by what means and by what mechanical process it may best be fitted for mans use and necessity The perfect knowledge of these three if that it concur in any it constitutes and makes a true Philosopher Concerning the other which necessarily is required in a Philosopher namely the differences and degrees of Lives as also of Baulm The difference of Life as the Philosophers speak consists in this that some live manifestly some occultly and hiddenly Again in natural things Life is either corporeal or spiritual The spiritual is apprehended to be in all Animals It is decreed by the wonderful mystery of Nature that all the kinds of things should excell by a divinity of their actions because it was meet that many instruments of their actions should actually be manifested for the solid and similar firm matter of Baulm could not admit such actions For all the actions arise from the spirits in the living body and for the diverse tincture impression and confluence which they receive in divers places they produce divers actions So that if they occupy the movable parts then they cause motion if the sensible parts then they cause sense in other places the concoctions and separations of the excrements distributions of the nutriments and nutritions shall be governed and ordered thereby Here they admit the memorable tinctures of formidity and the necessary preparations to be begot We have above said that the Vital spirits in Animals Cap. 6. de Natura by reason of their force of operation consume the animal Baulm hourly and therefore there is need of daily instauration mixtion and replenishing to propagate and produce life From these we understand that the stable life in Animals hath not admitted the matter of Baulm wherefore it is not subject to the will of Artists These are confirmed of Paracelsus in his Archidoxes for he said that neither the Quintessence or the true Balm can be derived or deduced from the company or bodies of Animals Those Medicines which are made from Animals as from their flesh bloud morrow or fat ought to be referr'd unto the order of the Vegetables from which they are nourished and are begot The Corporeal life is in all things lurking and lying hid in the centre of the Elements Those which do live obscurely are those which do manifest either no differences of the Sex or else hidden which are not distracted with the variety of sensible and movable operaions and offices and therefore they exhibit a matter subject to the wills of the Artists which administer in the Hermaphroditical nature of the Baulm the mere generations and transplantations of the Because the foundation is in one root the Sex is Male and Female Muffetus in his Apologetical Dialogue of the Chemical Medicines fol. 28 29 30. The twofold life of things thing generated or bred Of which kind are Minerals Metalls Stones Vegetables in which the Vital spirit or the soul hath made as it were a constant and durable wedlock with the bodies but yet not with the external crass and compounded bodies which are obvious to the sense but with the internal and spiritual bodies in which bodies which are subjected to the workmen the powers of Hippocrates are vegetant and forcible and the Chironeâ—a of Paracelsus in which the virtues of Colours and Tastes yea the Colours and Tastes themselves are immediately rooted and grounded And this is the First Matter of Minerals Metalls and Stones and Vegetables diffused through the whole body in which the mechanical powerful Spirits of every kind of all anatomy do live hidden and
superiour Globe the vital spirits of the Heart and Brain are moistened kindly of the seeds with showres serenity heat and by the fruitful falling of dew and VVestwinds and by such like fruits of the inferiour Elements which being absent and wanting defect of Radical humour pining and barrenness doth happen Both of these stars do endeavour by the aboundâ—nce of aliments to restore the melting and decayed parts and to recover the sick hastening unto rottenness Again the inferiour stars bring forth Roses Violets Balmmint Valerian Vines Fruits Gold Silver Rubines Saâ— hires continually from aliments unless the cause of sterility shall prevent not that they demonstrate the external signatures in man for they have lost their outmost Vestures by Transplantation but because they produce like properties in the spiritual bodies of mans anatomy from which the superiour stars receive nutriments and all of them are made fit for their offices and actions for transplanted Generation as abovesaid becomes worse and not better and it is hindered whereby the Roots of Generation may less be able to explain their gifts and native sciences for the spirits of Transplantations are more strong and vigorous than of the inbred But how shall the inferiour stars bring forth fruits of soundness and health out of the aliments if that the temperature of the bad properties excel and if the bowels of nourishing be faint and weak whereby they may he less able to separate the pure from the impure and the unfirm from the firm Certainly if the inferiour Heaven be destroyed and coâ—ruâ—ted of necessity the superiour Heaven must be corrupted for how will it give that which it takes not or how will it give that which it hath not From hence it is that the superiour Heaven endeavours dissolution seeing that the strength is consumed and it is destitute of nutriment for we have said that the Transplantations of times what shall I say of times but the prevarications of fruits and the confluences may bring such evils and infinite calamities yea lastly Death it self into mans Commonweal so from the Being of Nature proceeds the Being of Poison and Diseases CHAP. XIII Of Curing of Astral Diseases of the Greater and Lesser World Which rise â—rom the â—irmament of the Maâ—rocosm which rise from the Firmament of the Microcosm THere is required for the preservation of Astral Diseases first an evacuation of impurities by convenient Remedies for there lie divers seeds oftentimes of Diseases in the filthy impurities and if such impressions be contained in the body the astral are more easily admitted when as the bloud shall be impure that impurity is not to be removed by the cutting of the Vein but it is to be expelled by Diaphoretical Veins fetcht from Physical anatomy not that one exhibition or giving will suffice for preservation but every week one Dosis of Diaphoreticks is to be taken by reason of the time In the Curing of the Epidemical Diseases first it is to be respected unto the being of Poison and labour must be taken especially that the Poison be abolished and taken away speedily without deliberation by convenient Remedies No better and more excellent method of curing astral Diâ—eases can be invented of expelling the being of Poison than that which is made by swear In this Cure the chief Remedies are Diaphoretical or sudoriferous Medicines which expel the being of Poison by sweat luckily and take away and disperse the mists and poisoned spirits of the bloud especially diaphoretical or sweating Medicines are to be given which are fetcht from Astronomy and the signed art untill that all the Poison be abolished In the curing of these Diseases the Galenists are mad with reason which make purgations of the belly obstinately when as no body is present with the being of Poison but spirits for in astral Diseases astral and spiritual Concerning this look into the following Treatise cap. 16. at the end de Cura Phthisea Remedies are to be given In the Curing of the Diseases which have their beginnings and originals from the Firmament of the Microcosm first of all a Physician must know and understand Transplantation which in Philosophy is called Regeneration or begetting again for example if some be sick with the Hectick in Phthisis under the Empire or Dominion of Saturn In the Curing of this Disease we must labour with all diligence to transplant Saturn into Venus wherefore the most perfect Cure of Antimony is seen in the Hectick and Malignant are to be tempered with the Benign Phthisâ—s because it transplants Saturn into Venus These are the Mysteries of Cures the secrets of Remedies and the brevities of Manifestations So all the Stars in the Microcosm may be transplanted and made friendly unto mans Nature by the secrets of Remedies and Mysteries of Cures so all deplored and desperate diseases are abolished by this Philosophical Transplantation as the Leprosie the Leprie and all kinds of the Leprie There are the proceedings of many by which Transplantation or Regenerating is perfected is comprehended in the preparations of Antimony CHAP. XIV Of the Being of Poison THus far have we handled of the Astronomy of the greater and less World and of the stars of diseases of the Element of Heaven and the Air and also of the Cuâ—ing of astral diseases Now it is convenient that we descend to the Philosophy and diseases of the inferiour Globe namely of the Element of Earth and VVater All the fruits and effects of the Element of Earth and â—ram in Apolog. reâ—â—t fol. 10. Water have poison admixt not only medicamental and extreme hurtful and noxious but those which are called of Physicians alimental Wherefore seeing we take aliments for the preservation and nourishing of our bodies we also receive poison mixt with our aliment but if all be rightly administred in the frame of the Ventricle this poison by the admixtion of more benign and wholsome meats being tempered resolved and separated is thereby expelled or else this poison remains in the anatomy of the belly and is the cause of many most grievous diseases for the governour and faculty of the Ventricle if it have strength and power of working it separates the pure from the impure and changes the pure into a tincture and gives the tincture to the body for norishment for the conservation of life of the great Heaven in the little World but when this Spagyrian or Separatour doth not rightly execute his Functions and that the poison is separated from the aliment neither by natural nor artificial concoction of the Ventricle it comes to pass that the poison and the aliment conspire and after All the kinds of Poison are in the Tartar the conspiration follows putrefaction and digestion after digestion comes corruption which is the breeder of all diseases CHAP. XV. What the Being of Poison is THe being of Poison which is in all aliments is an excrementitious and Tartareous impurity which hath not an expulsive vertue but rather a
Sleep or Narcotical medicines which smooth and do as it were make the pain sleep In the raging pains of the Head the too much good bloud is to be let forth of the forehead or receive the oil of Musk and the oil of Camphora of each six drops give it in Wine or in Ale in the morning or at night this is a secret against the raging pains of the Head Take the Fish Cancer bruise it strain forth the juice make it into ointment apply it unto the Temples Theophrast Paracel in his book de vermibus Chap. 11. against the daily pain of the Head Take the leaves of Penniroyal and Polypody and Sena Vervin and Anise of each Ê’ij of Ginger Ê’iiij let them be pulverized and mixed Again receive the spirits of Wine whereby the essence may sooner be extracted forth of Origanum Hysop and the slowrs of Camomil pour it upon the Powder let them be digested and afterward distilled through the Alembeck with a gentle fire Administer 4. or 7. drops of this being extracted in a convenient liquor Theophrastus Paracelsus in his cures which he left writ with his own hand one had this Head-ach as he writes and his Head was purged by the Nostrils by infusing juice of the herb Hoggs-bread by an instrument called Rhinechites or instrument for the Nostrils as also by a quill In the same place he writes that one had a vehement Head-ach for the space of a year and he was made whole only by opening of the crany of the Head and by the same means the tumour of the Brain may be cured by administring therewith the oil of Salt in the water of Basil Another Cure There was a certain Barber of a City in Germany who was tormented with a very grievous Head-ach I gave the oil of Marjoram that he might smell and I put a drop of it in both the ears He brings the oil of Anise for the pain of the Head the external oil of sweet Cane the essence of Cloves or the tincture of the oriental Saffron a drop of which must be mixt with liquor Broth or Wine The distilled oil of Amber helps the Head-ach if it be taken with the water of Linden tree the oil of Vitriol and the spirit oâ— it the oil of Corals are also very beneficial In the curing of the Head-ach there must a regaâ—d be had of the belly for if it be obstructed all medicine will be in vain Furthermore if it be constipated it is to be sollicited with a suppository CHAP. III. Of the Diseases which annoy the substance of the Brain and first of the Phrensie THe depraved Function of the principal faculty of the Soul which is seated in the substance of the Brain as in his proper closet is Sottishness which is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an abalienation of the mind â—hose which are troubled with it Sottishness is a defect of Reason when man is depraved only in the use of Reason either think strange things such like as are either no where or else are much otherwise those which are sick with it as Hippocrates says almost feel no pain There are three orders of Sottish men some do doâ—e onely in cogitation as Melancholick men which walking think in their mind that they see things which are not so Others in words as Phrentick men which bable many things immodestly confusedly and without judgment Others in their work as Out-raging men which accomplish their words with deeds Fernelius saith that the cause is a humour or an exceeding hot vapour effused into the substance of the Brain and his Ventricles by whose impulse and agitation the mind is reduced unto some false and feigned things Some Sottishness is with a Fever some without a Fever That which is with a Fever is the Phrensie or Doting Of Hippocrates Galen The Phrensie is a great and continual Sottishness joyned with a Fever Aeginetas Trallianus and other Greek Writers it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not only hurt the Head but the Mind which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is understanding and discourse as Galen asfirmeth The Galenists say that the Phrensie is begot when yellow choler ascends to the Brain and inflames the Membranes as happeneth in sharp Fevers Paracelsus lib. 10. Parag. de affectibus cap. 1. Parag. 3. saith that the Mania the Phrensie and the kinds of Madness and other most grievous diseases are got from obstruction In his 1. book Chap. 3. de viribus membrorum he writes that the Phrensie and Out-raging madness are generated from the obstruction of the spirit of life namely when the passages by which the spirit of life passes to the Brain are obstructed then there rises a putrefaction in the Brain and continues to an ulcetation from the putrefaction rises an inflammation and when as the passage of the spirit is suffocated then it shakes the whole body with the fit of a Fever In the second book Parag. de morb Vermium Parag. 2. worms breed in the principal members only except the Reins Salt predominates in the Reins in which consist the Balm of life which expels all Rottenness by reason of the Urine for in the anatomy of the Brain there is a worm found which hath almost eaten the thin film of the Brain from whence the Phrensie is begot lib. 2. Param de origine morbor he saith that the Mania and the Phrensie are begot by the sublimation of Mercury But how do these agree These are to be reconciled viz. from the sublimation of Mercury and from the multitnde of vapours ascending there is begot an obstruction and from the obstruction the oppilation of the spirit of life and from this obstruction rises the Mania and the Phrensie so that Paracel somtimes names the remote cause sometime the immediate cause of a disease in his 3. book Parag. de origine morborum ex tartaro tract 4. he writes that a Tartar is begot without the substance of the Brain in the Ventricle from which the Phrensie the Mania and other kinds of madness arise which is an oppilation of the spirit of life from Tartar The cure of the Phrensie In the tract 3. Parag. de Alchymia fol. 74. Paracelsus writes that the more griâ—vous Apoplexy Paralysis Lethargy Falling-sickness the Mania the Phrensie and the melancholy cannot be taken away by the decoctions of the Apothecaries Bartholomeus Anglus lib. 16. cap. 96. writes that the most excellent cure of the Phrensie is that sleeping medicines be administred to the patient afterward the obstruction is to be removed and the Brain is to be comforted and strengthned Joannes Montanus in his Treatise de terrasigillata saith that that Earth is a very present cure against all raging diseases of the Head Paracelsus in his Cures writes that a German Prince was Frentick and he administred for the
grievousness of the Fever five grains of Laudanum and therewith the Fever was expelled and he sleeped six whole hours The grains of the oil of Pearls and the herb Sena administred in his proper liquor extinguishes the inflammation of the Brain The strengthning of the Brain is made by the green liquor of Silver the secret of Vitriol the oil of Bread the liquor of Saphire the liquor of Musk the balm of Sulphur the water of Silver The tincture of oriental Saffron being applied about the Nostrils or Temples will help the Frentick or Sottish men Bartholomeus extols and commends the essence of Topaze lib. 16. cap. 96. The Urine of the Frentick which is of a pale colour fore-shews and Prognosticates death green Urine with a green circle shews the most present danger of death The said green Liquor of Silver being an Excellent Medicine for all Infirmities of the Brain is thus prepared â„ž pure Silver dissolve it in Aqua fortis and precipitate it with Salt water then dulcifie the Calx with hot common water the more the better till it be fully free from the Salt tast which being done mix it well with flowrs of Sulphur then reveâ—berate it under a Muffel to a vrey subtil Calx upon which put a high rectified Spirit of Wine Tartarized and set them to digest in Balaneo moneth then distil off the Spirit of Wine and return it on again which work of Cohobation must be reiterated seven times and then have you your foresaid Calx in a Liquor which you must set in Balneo again to digest a moneth then will it become a pure green juice most prevalent in all affects of the Brain much conducing against the Stone in Reins and Bladder and very succesful in all hot Fevers CHAP. IV. Of Out-raging Madness WHen black Choler is begot by the adustion of melancholy or bloud or yellow choler then the Mania invadeth and possesseth which comes often unto the melancholy waxing hot This black humour as likewise melancholy is collected sometimes in the films of the heart sometime in the whole body sometime in the head alone when this humour is hot it causes horrible and Out-raging doting but if it puâ—rifie Of the Causes Differences and Cure of the Mania Cap. 1. Of the Treatise of Diseases of Mad-men The Mania is a great Sottishness without a Fever it bringeth a Fever but if it only boil vehemently then it causeth a solitary Out-raging madness without a Fever and also it adjoyneth the signs The Mania is of us called a furor or Out-raging madness which immitateth the doting of the melancholick neither in thought word or deed but yet with brawling chiding and shouting as likewise the man possest with it is of a terrible look Again the Mania doth impel and possesse the patients with a greater violence and trouble and perturbation of the mind so that they invade men immodestly and fiercely like wild beasts with their teeth nâ—ils and hands The signs and proper adjuncts of those which are Out-raging are demonstrated by experience The cause in which all the Galenists insist and agree of shall be manifested by Paracelsus whether it be true or false The Mania according unto Paracelsus is twofold The one which invadeth a sound man and it is a disease the other is a symptom of a disease as in the Plague and Fevers Paracelsus in his book de morbis amentum writes in the second Chap. that the Mania rises from three principles or beginnings and in the same Chap. he divides the Mania into two kinds The one is that which rises from pain when as a vapour remains in the Head the other riseth from sublimation and is coagulated in the Head In the Cure we must respect these two causes viz. that the vapours from pain be consumed and dissipated and that that be resolved and reduced which is coagulated of sublimation The Mania hath his original either from Bloud Veins Ventricle Intestines Reins Liver Spirit of Urine and the Lungs de morb amentium cap. 2. It cannot be sufficiently known where the mine and procreant cause of the Mania is for it is an astral disease The true cause of Mania is in what part of the body soever Mercury lyeth hid and is reverberated into slime and is dissolved in very strong water which being dissolved is mixt with the spirit of life and inflames it there is such a subtileness in this strong water that it will not bide in the bottom but rises up unto the top The extreme acrimony of that humour appears from sneesing which provoking quality rises from the greatest acretion which comes to pass if any receive in at his Nostrils the smell of the spirits of Aqua fortis Salt and Vitriol This reverberation of Mercury proceeds from too much heat as for example If the spirit of Salt be mixt with the spirit of life it is of such a subtilty and power that as soon as it comes to the Brain it causes the Mania and extreme madness The Cure of the Mania is twofold the one which refrigerates and coagulates the faulting matter The other which altogether disperses and consumes the matter of which it is generated The refrigeration and coagulation of the matter faulting is caused by the curing of the Falling-sickness Receive of the oil of Camphora Ê’ of the oil of Musk Ê’ mix them and administer them at every time This medicine is most excellent in the cure of the Mania for it doth wonderfully coagulace the matter of the Mania and it extinguisheth the heat of the body and the boiling of the bloud and it altereth the matter as cold changes Water into Air. This oil may be applyed outwardly about the Templâ—s and Fore-head Also these remove the Out-raging madness by a secret specifical vertue The quintessence of Silver the quintessence of Lead the quintessence of Iron the quintessence of Quicksilver the dissolving of Christal and Coral so also the appropriate extraction of Camphora the extraction of Gold The medicines which remove the hurtful matter of the Mania are these which may be applyed either outwardly or inwardly Chief sleeping medicines the quintessence of Mandragora of Opiates of the Poppy Henbane The chief Cure of the Mania consists in Laudanum prepared with Pearl lib. 2. cap. 4. he setteth down a secret of Salt Peter which so strengthneth the Brain that neither turning of the Head nor the Phrensie nor Mania can hurt it By that Salt Peter he understands in that place distilled Salt Peter with the Spirit of Wine alcosiated and rectified Again let it be circulated untill it be made spiritual volatile and essential which essence is to be administred with claâ—ied Wine Pythopaeus says that he cured some which were Out-raging mad with the spirit of Lead Read Theophrastus Tom. 7. fol. 186. he understands by Gilla Salt Peter The said Laudanum prepared with Pearl â„ž old Opium â„¥ 4. cut it in thin slices put them in a Pewter dish so that they touch not
one another then put that dish with the Opium into an Oven assoon as the bread is drawn out when it is so dry that you may crumble it between your fingers take it out then make it to powder and put upon it good distilled Vineger in a glass which keep in Balneo a fortnight then decant the clear from the thick and filter it through a brown paper that being done distill off the Vineger in gentle Balneo till the Opium remain thick as Honey â„ž of that thick extract â„¥ s. and add thereto Salt of Pearl and Salt of Coral ana Ê’i Tincturae Ambergrece 12. drops of Tincture of good Saffron made with spirit of Wine Ê’i and stir them all together with a stick then keep it in a Silver or Pewter box for your use make it so dry as you may make Pills of it Dose from gran 2. to 3. or 4. at most CHAP. V. Of Melancholy It is a Sowerness THe other kind of Sottishness without a Fever is melancholy He is melancholick in whom sowrness excels Melancholy is a great Sottishness accompanyed with Fear and Sorrow which is caused according to the Galenists of black and putrified humours and vapours occupying the seat of the mind That humor is generated when yellow choler or choler degenerates into black choler Sometime the humour consists in the milt sometime in the nigh parts sometime in the head alone sometime it is esfused into the veins and the whole body Hereupon melancholy is threesold that which is of the fore-â—art of the belly the primary and that which is caused by the hurt of the whole body The Hypocondriack melancholy is called also the slâ—tulent melancholy and it is caused when black choler cometh unto the seventh Traverse or Diaphragma from which a black and obscure vapour is conveyed into the seat of the mind The primary melancholy is when the Brain is primaâ—ily affected either with a peculiar hurt or by the hurt of the whole body from hence we may understand that melancholy wearies without affecting the Heart-roots which is caused by the hurt of the whole body They call this Melancholy Solitary Out-raging madness but yet falsly for melancholy is not the cause of Out-raging madness but the spirit of life infected with the poison of Mercury of which Paracelsus writes cap. 4 de morb Amentium tractat 1. cap. 5. that there are four kinds of melancholy men according unto the four complexions as they call them If these complexions beget Sottishness the cause is because they expell and drive away their spirit for their too much abundance But what are the spirits of the humours or complexions a snarp bitter or sowr or sweet taste But what is the taste that which hath a great power as Hippocrates Of the contracted Members Tract 1. c. 4. Melancholâ— hath his seat in the whole body sâ—eaks What is that that hath the great power Salt Sulphur and Mercury for in them all the powers as well of Health as Diseases are contained so the spirit or taste of every humour containing in it the three first powers as well of sanity as of diseases may produce melancholy in as much as such poison commixt with the spirit of life is more languid and faint In this disease the spirit of Salt predominates for it is a Chronical and fixt disease In the cited Chap. Paracelsus saith that melancholy and madness are oftentimes caused by Meat and Drink Cups hurt Men and also Women Melancholick men are oftentimes sorrowful and sad and fly the company and sight of men Others suppose that they must not be spoke unto but that they must live all their dayes in quietness and taciturnity The cure of melancholy the Galenists which say that melancholy is the cause of the disease of sadness when as it is only the name of a disease they endeavour to cure this disease by contraries Melancholy is say they cold and dry therefore it is to be removed with hot and moist things wherefore in that they endeavour to cure it they administer these hot medicines Diambra Mithridates Diamargarita the hot elect Plorisanoticon so also the conserve of Borage of Buglosse and of Sorrel so also Diaboriginatum Diabuglossatum and the confection and compounding of dulcis diamascus though these are not to be contemned for in some sort they refresh the vital spirits but yet they do not remove the disease but as much as in them lies and as far as they can exercise their vertues not yet reduced unto perfection they strengthen Nature The decree and opinion of Paracelsus will ever be firm and constant that melancholy or heaviness cannot be removed by the decoctions of Apothecaries In the curing of melancholy the specifical vertues of the secrets are to be considered The specifical vertue which expels melancholy is in the flowrs of Antimony for by the flowrs of Antimony those are freed wich have been bound in chains for some moneths The flowrs of Antimony are administred in a little quantity of Theriaca in the morning twice or thrice or four times by reason of the contumacy of the disease In the fifth Chapter of Paracelsus de morbis amentium The quintessence of Antimony is a perfect cure of madness so in the sixth Chapter The oil of Antimony preserves from all the kinds of madness The tincture or magistery of Saffron expels sadness desperation and melancholy for Saffron is the chief medicine for melancholy for when as any begins to despair it doth wonderfully refresh the prostrated spirits It is a general deoppilative or unobstruct of the vital spirit and it is the chief joy of the heart The Armenial stone and also the Jazal stone being prepared are more commodiously administred by much The Confection of Alchermes which is commended of all Physicians removes Madness and Melancholick Affections for it strengthneth the spirits and expels all poison The essence of Silver cures all melancholy affections The essence of Ellebor administred It is very expedient against all the affects of melancholy The Smaragdus not only drunk but if hanged about the neck it removes all melancholy affects The essence of Thime Epithime and Origanum take away melancholy Paracelsus tract 3. de generatione hominis Chap. 5. ascribes hereditary foolishness and madness to the unproportionable form of the Brain and bad conformation He setteth down the cause of it viz. The immature seed of undigested liquor of life for he which hath a vicious liquor cannot profuse good seed for the body of the seed is puâ—rid and such like are generated thereof thereof Foolishness and Madness do not rise from the seeds but in as much as some hurts are left from Generation from which many diseases of the figures and cavities descend He that would know more kinds of madness let him read Paracelsus de morbis acutis amentium these kinds which we have explained are more common but the other are more rare Confection of Alchermes much better than
is a Transplantation into the causes producing barrenness and diseases so Gold is changed into Auripigmentum Balmmint into Hemlock the Valerian into Woolfsbane Wheat into Darnel This is that which Paracels saith in Labyrintho med fol. 222. The destroyer native heat of the Microcosm takes the Realgar of the Microcosm that is the Transplantation of fruits from tartar that is that the anatomy of health is transplanted into the anatomy of death and pronounceth death and destruction unto him So the pining is often caused from the tartar of the mesaraâ—cal veins because The signs of the pining of all the parts they are altogether obructed by tartar so that no nutriment or very little can come to the Liver Paracels lib. 3. param de origine morb ex tartaro tract 4. saith that the Phthisis is begot from the tartar of the Lungs so is also the Phthisis of the Brain Heart Liver Reins Milt Ventricle Flesh Bones Veins Sinews Joynts the Glew and Marrow The trembling shews the phthisis of the heart The cough and avoiding of filth is the sign Lib. 5. parag de marb f. 1. of the Phthisis in the Lungs the multitude of Urine shews the consumption of the liver reins though the cough concur in the Phthisis of the Reins and Liver So also inflammations prickings and pains of the sides and the burning of the gall are a sign of the Ventricle pain and compression of the Ventricle Hardness and Clifts in the skin contraction of the sinews exsiccation of the bloud pains of the glew of the body clifts of the skin especially about the knees are the signs of an incurable Phthisis It is to be marked that every principal member which is obstructed more densly and fully may bring the Consumption of the whole body for great Eclipses Conjunctions and Aspects happen unto mans Astronomy from the Transplantations of the times and prevarications of the confluences therefore the bonds of harmony being broken and viciated of the superiour and inferiour heaven in the Microcosm there ensues necessarily sterilities and pining The Galenists make the cause of the The cause of the Phthisis is twofold according to Galen Consumption to be twofold The one is the vicious and bad constitution of the Lungs the other is the humour which eateth and gnaweth the bad constitution of the Lungs he doth not call it the distemperature or distempered constitution but a soft tender substance of the Lungs prepared and obnoxious unto corruption from hence they gather that the most have this hurt of the Lungs from their Birth and from their Parents with which all at length do pine though no distillation or certainly very little is from the brain or happen otherwayes But we do not ascribe the cause of hereditary Consumption to the Lungs but to the tartar and we affirm that those which are bred from a tartareous and pining stock The cause of the hereditary phthisis do necessarily pine away as it were by hereditary right and Law We have seen this evil assail and infect all those which were of the same stock and Family The Asthma Strangling Rheum and consumption The cure arise from the obstruction of the Lungs The cause of obstruction is to be removed and the hurt part is to be corroborated The principal member in the body being obstructed for two or three moneths begins to putrifie from which putrifaction divers diseases arise and lastly death rushes upon the life of the body as Paracels speaks de vita longa The Obstructions of all the diseases of the whole body are to be taken away thus Administer the spirit of Vitriol for three or four days in the morning in the spirit of Wine The obstruction being taken away for three or four days administer in the morning the spirit of Turpentine in a convenient liquor for it corroborateth and strengthneth the weak corrupted and hurt members and restoreth them which began to putrifie These two spirits being rightly applyed effect very much in the cure of the Asthma There is nothing more profitable than Balm and the magistery or oil of Sulphur of which a few drops must be given in the spirit of wine or water of hysope Paracelsus lib. de viribus membror Cap. 14 c. saith that the oil of Ash is wonderful in the Asthma and difficulty of breathing if taken every morning Thurneserus in Piso lib. 15. cap. 24. saith that it is cured by the Barberry-tree the Laurel-tree and Diamosion So also by Diacatholicon Diacameron and Diamargarita Phrisius in speculo lib. 2. cap. 14. part 3. tract 1 6 7. So also by philonium majus taken in wine The Spirit of hysop is available in the Dysponoea The cure of the Asthma is twofold one which resolves the other which exsiccates The resolving cure is to be given in the coagulated tartar that which dryeth is to be given in the dry cough which exsiccates where too much filth is cast forth by spitting untill the matter be consumed For preservation from the Cough Asthma in all obstructions and putrifactions there is no more excellent medicament than the flowers of Sulphur sublimated seaven times every morning The flowers of Sulphur rightly prepared mixt with Sugar in the evening and morning cure the most vehement Cough This medicament expels all obstructions of the bowels it corroborates the weak venticle and softens the hardness of the Milt Take the root of Azon prepared and the root of Galingale and pimpernel dried and prepared and the calcinated eyes of Cancer Take of the seed of Cresses and Sugar and make a mixture of all these let the dosis be one spoonful in the morning Josephus Quercitanus in his answer to Anbertus p. 18. 19. saith that wormwood is an excellent medicine in all obstructions Paracelsus lib. 5. de viribus memb saith that from the obstruction of the spirit of life there arise Fevers Apostemes the Pleurisie Plague Jaundies Ulcers and all diseases which begin with a Fevers paroxism from obstruction putrefaction rises Galen in his medicinal definitions saith that the peripneumonia is an inflammation of the Lungs with a sharp Fever and difficulty of breathing Seeing that in inflammations and sharp Fevers the Indication greatest poison namely of Arsenick Mars and Auripigmentum c. that the very root of the Plague predominates In the first place labour must be taken to expel that poison by preservatives against poison convenient Diaphoreticks The spirit of tartar with the addition of Paracelsus namely the flowrs of Antimony by them the obstruction of the spirit of life is removed and nature The expulsion of filth corroborated for the expulsion of filth which remaineth in the Lungs the sulphureous spirits being dissipated and consumed there must be administred the spirit of Turpentine with the flowrs of Sulphur The Galenists for the Peripneumonia give Diapenidium cold Dragant Diacalamentha Diaireos Salomonis Philonium majus and Trochiskes of Camphora water of
that terra sigillata administred in Paracel theriaca will cure this disease so also Sulphur and Salniter being prepared cures it The Empyema is cured by the Empyoma oil or spirit of Turpentine which disposes the faulting matter unto expulsion of the Empyema Paracels in his cures saith that a noble woman had the Empyema which is an avoiding of filth and I cured her with the oil of Sulphur in the water of the Herb Hogs or Sowbread Balmmint and Betony If any feel a pain or pricking of the side in the lest side about the place of the heart especially upon night and if so be the pain do somewhat lessen then the pain comes from crass winds let him take of the seed of Carduus Benedictus in a convenient liquor and of the burnt horn of a Hart untill the pain vanish The said Diaphoretick Mercury prepare thus â„ž well purged Quicksilver grind it well with Salt Peter calcined Vitriol and Alume calcined ana then sublime up the Mercury in a Cucurbite in the head will ascend white flowrs which are useless and therefore to be cast away by the sides of the body will stick yellow flowrs which separate apart and on the Caput mort will lie Mercury sublimed red as Cinaber which take off carefully then grind the said red Mercury and likewise the yellow that stickt on the sides of the body with fresh Salt Peter Vitriol and Alume subliming the Mercury as before so do also the third time This being done take in the third sublimation the red Mercury only which remained or lay upon the Caput mort gâ—ind it with ana of flowrs of Sulphur and Sal Armoniac sublimed from calcined Vitriol being all well ground together set them to sublime in a subliming Urinal and what sublimeth grind again with that which remained unsublimed and sublime as before which work of grinding and subliming reiterate five times then shall you find your Mercury in the bottom of the Glass of a very deep red colour which is a true Diaphoretick Mercury of very powerful effects in extirpating all obnoxious humours in the body Dose is from 6. grains to 12. according to the strength of the Patient CHAP. XVIII Of the Affections of the Heart THe heart is obnoxious to diseases which partly proceed from the obstruction of the spirit of life partly from putrifaction The diseases which proceed from obstruction of the spirit of life are palpitation and a most vicious dauncing thereof The palpitation The palpitation of the heart is a bad motion of the heart somewhat like unto dauncing of the heart is begot from tartar in the coffer or place of the heart namely when the mechanical spirit of the heart doth not rightly separate the tartar which is in all the aliments or else doth not rightly expel the matter separated for then the passages of pores of the case of the heart are obstructed and the passage of the spirit of life is stopt from hence is palpitation from hence is putrifaction from hence is destruction and lastly from hence is death The Lypothymy is properly a disease of the heart but the Syncope or swounding is of the The Syncope is a prostrating of the vital vertue and strength of the whole body The Lypothymy a is prosâ—raâ—ing of the vital strength of the whole body caused suddenly and at once with sweat and danger of death Ventricle being hurt with crude and slegmy humours Johannes Montanus an excellent Philosopher and Physician in his Treatise de terra sigillata writes that the Lypothymy rises from vapours elevated from the Ventricle or Liver and from putrifaction and poisonful obstructions which invading the heart cause Lypothymies palpitations or trembling The Eclipses of the Microcosm of the heart which stop the breath and brings debility to the members Hippocrates lib. 7. Apo. Barthol Anglus lib. 16. cap. 103. Alexander Benedictus lib. 10. cap. 10 11 12. Read the sign in Galenists The causes which the Gnlenists adduce in the Syncope of the heart are for the most part true some are false which any ingenious man may easily distinguish The cure In the curing of the palpitation of the heart there are to be administred deoppilatives and unobstructive medicines of the spirit of life of which sort are the liquor of Gold the oil of Margarites and Corals Michael in his Apolog. fol. 173. saith that Pearls or Margarites do especially help the affects of the heart So the vertues of Corals amongst the rest are commended because they bring hilarity and alacrity to the heart and because they purifie the bloud and restore a heavenly body unto a temperate habit and absolute mediocrity by a certain vertue and power The essence of Saffron is good for Saffron provokes Urine and amends the colour helps the concoction and it is good to the heart The liquor of Macis Celandine and Balmmint as also the water of theriaca and all Diaphoreticks and Alexipharmatical medicines The liquor that flows forth of the Cedar-trees hath excellent faculties removes the affects of the heart Musk confirme the cold and trembling heart and it helps all the affects of it Ambergreece being smelt adds strength to the brain and heart it helps old men and those which are cold by nature wonderfully The spirit of Vitriol being reduced unto sweetness and some pleasantness of a sweet sowrness is a comfortative secret of the palpitation of the heart and the spirits of the heart and brain Davus fol. 399. The same is effected by the oil of Amber Diamargaritae calidae the confection of sweet Diamoschus Diambra Diacameron and Elâ—ctâ—arium latitiae expel the palpitation of the heart Galen saith very new conserves of Roses Schordion and Theoriaca are profitable in the Syncope and Lypothymy of the heart There must be administred comfortative and strengthning medicines as Gold Smaragdus and Coral Theophrast de tribus principiis cap. 10. so also medicines made of Pearls Saffron Balmmint Macis Theophrast lib. 2. de viribus membror cap. 1. also Succory Hysop and Mint of which Fuschius Thurnens in Pisone lib. 1. cap. 3. saith that Penniroyal red Mint and stores trinitatis are profitable so in the 7. Chap. Fengreek Betony false Ditany Savory Withwind the gumm of a tree in Persia and Earthsmoke so also the herb prunell which is gathered in the beginning of the Spring also Aromatica Moschata Diaboriginata Diabuglossata Diambra and Dianthos laetitiae Take of Oleum Benedictum of Galen in wine with a fasting stomach Riffius bids take it in his Antidotary so also Theriaca water and of Andromachus the conserve of Borage Sorrel and Bugloss do cure the palpitation of the heart Manus Christi Diamargaritae frigidae Diacoralli and Saunders comfort the cold heart these cure the dejected strength and Fevers Thurnens c. Against the straitness and heart-ach take the essence and tincture of red Roses Violets and Sorrel with the salt of Crystal and tinctures of Corals Quercitanus in his answer ad Anbertum
place of the Liver and afterward it is strained for a crass and incocted matter could not do this The Salt of Alume causes a blew colour The Dropsie in the Liver is caused from the Apostem viz. if pricking be felt in the right side not that the air undergoes the Apostem but because the air and circumjacent mass effects the Apostem the Liver is not putrified in death but makes cuttings when it begins to be cut or to have clifts death follows those clifts Lib. 1. param de origine morbor ex tribus substantits and cap. 4. tract 3. cap. 6. The Dropsie is a passion in the Liver caused from an alumish tartar by resolution of the proper nature so also somewhat black and crass Urine in the Dropsie signifies the resolution of the principal members or bowels so that death is eminent or present Thurnens in herbario sol 49. c. First remove the obstruction of the Liver by resolving Cure and consuming the obstructing cause All the obstructions of the Liver are removed by the essence of the common Mercury and Antimony Paracels l. 2. de viribus membrorum cap. 6. So also the spirit of Salt and common Vitriol Besides the opening Remedies give viz. the fat of Yew applyed to the Liver hot in a linen cloth The essence of Time cures all diseases of the Liver Paracels de rebus naturalibus cap. 7. sub titulo sulphuris saith that the obstructions of the Liver are abolished by these Take of the syrup of the roots of cicha in the morning with a fasting stomach but do not take it at night for so the obstructions would be augmented or take the syrup of the roots according to Fernelius Ale with Betony tempered cureth the obstructed Liver The subtilty of Camphora and Sulphur opens the obstruction of the Liver Thurnens in Pisone lib. 4. cap. 7. saith that baths open the obstructions Read Rulandus and Sheuriterus where you may see these hot confections remove the obstructions of the Liver and water betwixt the skin namely Dialacca Diacurcuma and Diacatholicum so also opening and apertive trochiskes viz. made of Rheubarb Liverwort The essence of Schordion is very good for the ill-affected Liver lib. 2. de viribus memb cap. 6. and Myrrh by long continuance the Liver begins to putrifie which putrifaction is cured by the water of the stone Eat-flesh Thurnens lib. 4. cap. 7. The stone cabrates cures the tumours of the Spleen and Liver Barth Anglus lib. 6. cap. 18. Read Galen de arte curativa lib. 2. cap. 6. Phrisius in speculo part 4. lib. 2. tractat 3. cap. 3. There must be a preparation of Silver administred to the debilitated and weakned Liver which Paracelsus delivers tract 5. praeparationum lib. 1. fol 50. Paracels lib. 1. param de curatione hydropis cap. 4. de origine morbor ex tribus principiis teaches that resolved Salt expels and corroborates nature namely that it may separate the pure from the impure as also that the resolved Salt in the body consumes by the vertue of Mercury In the cure of the Dropsie the oil or essence of Iron is very effective for it exsiccates the superfluites of the body and openeth the obstructions and corroborates the bowels Paracels cured the Dropsie by the Diaphoretick or Precipitated Gold of life The oil of common salt is a secret in the Dropsie a few drops being taken of it every morning Black Hellebor otherwise dangerous and to be feared is made very profitable and for good use by the spirit of wine and oil of Anise and may be given safely â—o Children for the Dropsie and all melancholick affâ—cts The Salt of Antimony given in wine is the great secret of the Dropsie so also Mercury being prepared to loosen the essence of Sulphur the Suphur of Gold that is the spirit of Gold the tincture of Corals the liquor of the Cedar the oil of Wormwood Read Theophrastus in his book de tempore The Philosophers stone cures all the kinds of the Dropsie Theophrast de tinctur a physic cap. 6. The oil of Vitriol in the water of Garden Endive the spirit or quintessence of Vitriol from Copper in Aqua vitae are effective The Ascites is cured by water out of the stone called Asâ—ites Eat-flesh so by the water of Vitriol Thurnens in pisone lib. 7. cap. 7. 9. Theophrast Paracelsus lib. 4. parag sub titulo de undimia tractat 5. lib. 1. praeparationum under the title of de Jove seustanno saith take of purged tinn â„¥ and of Antimony â„¥ ij let them be reverberated for the space of 24. hours extract from this matter a tincture and let the dosis be half a spoonful The Tympanites is cured by waters drawn forth of Tympanites Sulphur Pitch and Musk so also by the Barberry-tree the Bay-tree and Diamasonium the field Mint and thamarantha Thurnens in pisone lib. 4. cap. 7. lib. 5. cap. 24. 25. The Anasarca is cured by the essence of Sulphur Anasarca Theophrast as also by the essence of Corals and oil of Antimony let the drink of him that hath the Dropsie be well-water mixt with the spirit of Vitriol this water exsiccates much the water of him that hath the Dropsie The secret of Mercury of life cures all the kinds of the Dropsie being rectified and compounded in Aqua vitae and being administred it expels the peccant matter by sweat Read Alexander Benedict lib. 141. through the whole book So Barthol Anglus lib. 7. cap. 51. where he writes de sublimatione cheiri seu antimonii ex nigredine in albedineâ—â— saith that the sublimation of Antimony taken in wine of life cures all the affects of the Liver by freeing it from putrifaction and corruption so that it Paracels de virilus membror lib. â— cap. 6. may separate the pure from the impure and transmutate the impure chyle and make good bloud from which no disease rises and it renovates and restores the pure bloud by regenerating and transplanting the whole body and by removing all filthiness and Leprie The liquor of Kali or Mercury is a great secret of the Liver and Dropsie lib. 2. de viribus membror cap. 6. Paracelsus Secret Mercurius vitae aforesaid is thus prepared â„ž well purged Quicksilver sublime it from Salt Peter calcind Vitriol and Alume calcind take of what sublimeth only that which lyeth on the Caput mort which will be red as Cinaber sublime that red again by it self then dissolve it in an Aqua Regis made with Vitriol Tartar and Salarmoniac being dissolved distill off the Aqua Regis from it and the Mercury remaining sublime again so will it be white and crystaline and is Mercury Essencificate Take of that Mercury Essencificate and good Mineral Antimony ana grind them well together and distill the fat oil or Butter of Anâ—imony Take all that distilleth put it in a small glass Cucurbite and in Balneo abstract its fleme till the remaining
have a strong body he may be cured and there is hope of life but if the belly be melted and altogether ulcerated there is no hope of life The principal cause of the Dysentery is Gods punishment which is set down Levit. 26. and Deut. 28. God punishing man useth second causes as his instruments and infects the air with the properties of Saturn Arsenick Colocynth and Ellebor which men attracting by breathing do inquinate and corrupt the Balsam of life their body is transmutated by those corrosives purging tinctures so that the excrements may eject and cast forth the humid radical nutriment by the superiour The bloudy dejection of the belly and inferiour members The bloudy dejection of the belly is seldom caused of the imbecillity of the Liver often from the opened internal Haemorrhoides The Lumbrici or worms especially of all the parts The Lumbricy are great worms of the body do occupy and corrode the guts And these worms are of three kinds round broad and long small and short concerning which read Galen in Aphoris Hippocrat Comment 6. Sectione 26. Concerning the Causes and Signs thereof read the Galenists The Cholick and the Iliack differ 1. The Cholick is The difference of the Cholick and the Iliack in the gut which is called Colon but the Iliack is in the small gut which is called Ileon 2. The Iliack is above the Navel below the Ribs The Cholick is below the Navel 3. The pain of the Iliack is greater than the pain of the Cholick 4. The Iliack casts forth excrements and worms by Vomiting but so doth not the Cholick Theophrast saith that the Iliack passion of which we speak in the obstruction of the guts rises from tartar which sticks in the small guts Mix the fat of Yew with the oil of distilled Chammomum The Cure of the Iliack dip a linen cloth in it and put it upon the affected place and if the pain cease not give somewhat inwardly and this dissolves the tartar so also anoint the affected place with the oil of Juniper and Laurel-berries Barth Anglus lib. 7. cap. 8. It is cured also by the Salt and oil of common Salt or Sea-salt or Salgemmae Thurnens in pisone lib. 4. cap. 7. lib. 5. cap. 7. The Cholick is cured by the spirit of Vitriol three or The cure of the Cholick four drops of it being taken in water or by the Balm of Sulphur or oil of Turpentine The Cholick is begot from Salt therefore it is necessary that mans Salt and natural Salt of mans body be corrected by the Elemented Salts All kinds of stones which are found in the heads of Fishes being bruised and given in wine mitigate the cholical passion and bruise the stone which lyeth fixt in the Reins Theophrast saith that the constipation is to be removed and taken away by the quintessence of Corals and it cures the Cholick so also anoint the belly with the oil of Chammomum and put upon the round of the belly an hot ointment and a hot cloth The water of Quicksilver doth altogether expel the Cholick it hath a sowr taste whose process is thus Quicksilver is The preparation of the water 〈◊〉 Quicksilver first reduced into water then infuse other crude and purged Quicksilver into half of this water which turns into water and ascends the vessel Twelve or thirteen drops of the spirit of Turpentine administred in the appropriated or alone is a most present Remedy so is The cure of the Caeliaca Laudanum Opiatum The cure of the Caeliaca is that the obstruction of the Milt Mesenterium or Liver be taken away with medicaments which resolve the tartar and that the attractive vertue be strengthned For the curing of the Leintery let the tartar be expelled with the medicaments mentioned above in the obstruction Quercit de medic Spagir praeparat cap. 3. saith that the Spagirici extract a most subtil substance our of Iron especially out of steel which they make thinner than the water of the fornance And they prepare their crocus Martis forth of which they make an oil for the Diarrhaea Lienteria and Dysenteria and flux of the Liver and the corroboration of the Ventricle and all the Haemorrhaegies both internal and external it is a most excellent medicine and no biting medicine if the conserve of Roses be mixt with it Read the cited places There is a Caution to be annext that the flux of the belly must not be stayed too unseasonably and too suddenly with astringent medicines for that is wont to be done for the most part with the danger of life Such medicaments are to be given which strengthen Nature that it may expel contraries for it hath known best the mean and limit of staying or stopping neither are purgging medicines to be given which the Galenists counsel Terrasigillata with the common Lemnia put in the drink and let him still drink of it and sometime a piece of Lutum put to cures the Lyentery the Diarrhaea the Dysentery and divers fluxes of the belly Johannes Montanus saith that he cured very many with this medicament The Diarrhaea is cured by the water of the stone called Eat-flesh or by terra sigillata especially by the red terrasigillata or Lemnia Austriaca which is found and digged not far of from Neustadium Read Theophrast lib. 1. parag Titled de morbo dissoluto so also the first tract lib. 1. praeparationum lib. 1. tract 2. praepar tract 3. The general preservative method for the Dysentery is The preservative method reconciliation with God and in the next the air is to be altered with Laurel-berries and White-ash Let them take of Lingwort and Pimpernel ana ℥ ss of black and white Frankincense ℥ of Citrine and white Amber ℥ of Mastick Asedulcis and Camphora ana ℥ Let them be pulverized and commixt and insperst upon to coals Thirdly the body is to be purged from impurities and there must be a temperate diet Fourthly Alexipharmical and Diaphoretick medicines or pestilential potions are to be administred One day in the morning let him take of Alexipharmical Medicines about the quantity of two Pease The next day let him take three drops of Diaphoretick or Pestilential potion in a convenient drink This preserves from all infections and strengthens the balsame of nature As soon as any shall feel himself infected let him take The Curative method of Alexipharmicum the next day of the Pestilential potion or our Diaphoretick and this every other day he ought to continue some few days in taking of the Pestilential potion or Alexipharmicum untill the poison be alltogether expell'd All those have erred exceedingly which have endeavoured according to Galen to cure the Dysentery without antidotons expulsion of poison which experience testifies After the expulsion of the poyson let him use appropriated curatives prepared Spagirically about the magnitude of a bean until the Flux be stencht alltogether Let the younger sort take of it
the second maturity have happened in the third circuit which have begun the third praedestinations and that continually unto the consumption of all resolutions defined in the resolution of the root Paracelss lib. de tartaro Cap. 1. All the kinds of the The Cure Fevers are comprehended in the cure of tartar So also in the same Chapter Every medicine which resolves the tartar or expell's it presently cures the Feaver wherefore in the cure of the Feaver there must be made forthwith a resolution consumption destruction and consumption of the nitrous sulphureous impurities and that by insensible sweat transpirations urine avoiding of the belly and vomits Lib. 2. de vita longa cap. 5. For the removal of the Feavers there must first be made a purgation of the Feaver then a specifical cure and causal diminution is to be made The best cure of the Feaver is that which Paracel calls Diaceltaâ—esson and it is Antimony It resolvs expells the sulphureous tinctures by vomit stool urine insensible sweat transpirations furthermore there must be administred the spirit of Vitriol in which the specifical cure consists The universal cure against all Feavers especially quartan is salarmoniacum seven times sublimated and made altogether spirital must be taken hot in a draught of wine or ale and make the patient sweat Let him use this medicament eight days with a fasting stomach in the morning it is sour and maketh hungry These following are available against all Feavers the quintessences of Opiates of Theophrast the sweet oil of Sulphur the red oyl of Vitriol made of Vitriolum Ungaricum and drunk out of the water of Barley the Philosophers stone the less Centory boyled in ale and mixt with Sugar by reason of the bitterness let him take a good draught in the morning the flowers of Antimony being fixt in hot wine and let the patient be well covered in his bed and let him sweat Let him take of the Salt of wormwood in wine and let him sweat The juice of Wormwood mixt with sugar is a very good remedy against the Feaver the oyl of Wormwood he better salt of the Succory and Carduus Benedictus So also the salt of Gold and tartar of Gold and the spirit of Vitriol are very good It is be observed in certain Feavers especially in the tertian and in all other Astral Epidemical Mercurial and Auripigmental diseases that a vein be not cut for it hath come to pass that It is to be observed that â— vein be not cut in astraâ— diseases many having these diseases after the cutting of a vein have dyed Yea surely this is known very well by experience The especial and immediate cause of the generation of worms is putrefaction though Paracels seem somewhat to go from this assertion The Cure killing and expelling of worms is deprehended to be in specificals of which kind are the essence of black Ellebor Saint Johns wort the extract of the leavs of the birch tree and the salt of Vitriol So also those which expel putrefaction and corruption of which kind are Diaphoreticks Diaphoretical Mercury fixt Mercury the Diaphoretical Gold of life These secrets especially in the more principal members kill resolve and expel worms The Pica hath a common root with Pica is a bad appetite of bad things which are disconvenient for the nourishment of man Woolfs hunger the powers and sciences of the root or star of transplantation cause the difference betwixt them The cure of it is contained in the resolution consumption and expulsion of the tartareous and pearlish tinctures The resolution and reduction may be effected by a sour and hungry medicament and by no help of another or specifical purgation or Mercurial administration The Contracture as we may see in the Cholick and Contracture other Contractures is generated from sour stiptical tartareous and pearlish spirits which by the sending forth of fruits of flourishing inquinate and corrupt the vital spirit which penetrates through all the members and body for all the more principal and interiour members by their vertues expel and drive away the enemy and strange guest from their globes and centres unto the less principal and weak parts and for the most part to the outwardest parts of the body which are farthest from the vital fountain where it seateth it self and produces the malice into act The Cure of the Contracture consists in resolution reduction and expelling of tartareous Vitriol and Stiptick spirits The Indications of the Contracture as the Paralysis and the Appoplexie are found and exist in fixt Diaphoretical Gold of life in Antimony and the essence of Gold the less principal or potent are the water of Tartar the spirits of Vitriol the tinctures of Pearls and Corals Concerning the cause and difference of the Contracture read the book of Paracels de membr contract tract 1. For the cure of the same read the 2. tract and his book de morbis tartareis cap. 11. fo 297. The trembling of the hands is caused from cold tinctures Trembling which fly unto the sinews by reason of conspiration The cure of it is the spirit of Turpentine taken inwardly and the oyl of it annointed outwardly So also the spirits of Vitriol doth cure it The Erysipelas is generated from the Erysipelas is a hot red little and deprest tumour caused from small and cholerick humour boyling under the skin and it is seated in the superficies of the skin roots of inflammation existing in the flesh as also in the more principal members which expel those inflammatory seeds with great force and vertue from their Globes and expel them from the Centre unto the superficies The true cure of it is made by Diaphoreticks and expulsion of the poyson It is manifest that if external medicaments be administred for the Erysipelas which are lesse convenient and wholsom and expel the poyson from the Superficies unto the Centre then the patient is in great danger of death and that he will scarcely escape The Measils and Flowers of the skin are begot from Measils are many great moist and somewhat white pusâ—les bursting forth in the superficies of the body with a Feaver impure blood especially the menstruum which hath Mercurial seeds which of themselves vanish away yet they are expell'd by stronger renovating and restoring medicaments and are safely cured by them as are the essence of Antimony Diaphoretical and fixt Mercury Diaphoretical Gold of life the water of Pease from the signature it expels the nature of the Measils unto the superficies and cures it by a Diaphoretical faculty wherein it excells The Cure of the Rheum flowing unto Rheum is a preternatural deflux of the phlegmatick humour from the brain to the inferiour members the members thighs and feet is Mercurial medicaments and Diaphoreticks as also the Tartar of Vitriol Ellebore the essence of Iron Corals Antimony Utricus Porta sayeth that it hath his original from the remaining excrements of the most pure blood of the mother wherewith the child is nourished in the matrix neither will he grant that the infant is nourished with menstruous blood Notwithstanding it is probable that the spirital aliment wherewith the child is nourished is somewhat infected with tinctures and spiritals of the menstruous blood which may be conjectured from the vaporous substance and spirituality of these blossoms FINIS Take notice there is extant an exquisite book Intituled The Doctors Dispensatory or The whole art of Physick restored to practice being very necessary for such as study Chemical Physick Also newly made publick the divine Services and Anthems usually sung in His Majesties Chapel and in all Cathredals and Collegiate Choirs in England and Ireland Both Sold by Nath. Brook at the Angel in Cornhill