us see what things they are amongst all the others that are most convenient in medicine for the body of man viz. for the Conserving it by reason of their virtue and efficacie in soundness and health even to the term of the predestinated death This then if considered of I doubt not but that 't will be on all hands Consest that Metalline things have the greatest agreement with the body of man and that the perfect Metalls by reason of their perfection but principally their radical humidity are able to do much upon the body of man for that a man is also a partaker of that Salt Sulphur and Mercury which doth in some measure though hidden â—est in mettals and metalline things Now then like is to be applied to like the which is wonderfully profitable to nature so it be rightly done the which is a great secret in Medicine yea may be called an Arcanum What wonder therefore is it if excellent unheard of and inseparable Cures do follow and such as ignorant men accounted impossible to be done But that I may not digress any further I must for brevities sake here hint what I have determined to write in this Book for I have a mind of treating more clearly here in this place concerning true medicine then elsewhere But we have afore toldhow man hath his original of Sulphur Mercury and Salt even as Metals have this therefore being sufficiently declared in the book P ARAMIRV M 't is needless to repeat it here wherefore I shall only shew you how the aforesaid Stone of the Philosophers may be known and in some measure prepared Know therefore of a Certainty that there 's nothing so small out of which any thing is to be made that can stand without Form for all things are Formed generated multiplied and destroied in their Concordancy and propet agreeableness and do shew their Originality whereby it may be perceived what it was in the beginning and that that same also must be in the Vltimate matter and that that which runs or steps in between is like to that imperfection which nature admixeth in the Generation But whereas such Accidents may be separated by Vulcan least they might do somewhat that may be an hindrance Nature may in this case be amended and this is likewise done in this Stone for if thou wouldst make it of the right proper matter the which may bee well enough known by the aforementioned circumstances 't is necessary that thou take from it its superfluities and frame multiply and augment it in its Concordancy or uniformity like another or third thing for without its Concordancy it cannot be thus done for Nature hath left it imperfect here forasmuch as it hath not framed the Stone but the proper Matter and is hindered by accidents whereby 't is uncapable of doing those things that the Stone when prepared is able to effect and therefore such a Matter without preparation is in respect of the Stone but an half and imperfect thing and stands not in any Concordancy and Harmony whereby it may be called perfect or may be helpful for the health of mans body The Microcosm affords thee an example of this thing for behold man as formed by the working Framer into a man onely is not an whole perfect work whilst standing out of his concordancy but is but an half-work until the framing of the woman suitable to him and then he is a complete entire work But both of them are Earth and so now these two Earths do constitute or make up an entire man capable of Augmentation and Growth and this is done by the thus framed concordancy In such wise must be done with the Philosophers Stone if you would have it Renovate as well Men as Metals If it be unburthened of its superfluous Accidents and placed in its Concordancy it causeth wonderful effects in all Diseases Except this be done all your Attempts thereabouts are but vain But now if you would thus place it into its Concordancy 't is expedient that you reduce it into its First Matter that so the Male may act upon the Female and that its outside may be turned inwards and its inside outwards and that both the seeds viz. the Male and Female may be inclosed in their own concordancy and be by Vulcan's help brought to a more then perfect condition and be exalted in their degree and withall may from it self pour in all virtue as being a clarified temperate and qualified Essence into mans Body likewise into Metals and may render them sound whole driving out all the desilements by way of expulsion and that the good in the blood of man may thereby be drawn to the due places by the means of attraction that so the Microcosms which is posited in the Limbus of the Earth and framed of the Earth may by this Medicine as being like himself be Radically and not imaginarily but most assuredly restored to health or preserved therein This therefore is a Mystery of Nature and such a secret as every Physician ought necessarily to know And indeed every one that 's born of the Astral Medicine is capable of comprehending it But that I may more clearly describe the Matter and the preparation of a Medicine so excellent that so an entrance may be given to the Sons of Learning who love the truth You must know that Nature hath given us a certain thing in which as in a chest are mysteriously concluded or comprehended 1. 2. 3. the vertue and power whereof is more then enough sufficient for the conservation of the health of the Microcosm insomuch that after preparation it expels all imperfections and is a true Defensive against old Age and by us is called a Balsom But now you must first know what thing it is that Nature hath placed such a number in for I cannot describe it thee more clearly for many reasons But as to the preparation thereof neither Galen Rhasis or Mesue understood it nor shall those that follow them attain it For this Medicine hath such a preparation as your Pill-sellers attain not unto and much less for an Helvetian-Calf to apprehend Moreover it hath as it were celestial and singular operations for it doth purifie and renovate by as 't were a regenerating way as you may read more at large in my Archidoxis and withall well and advisedly take notice of the Original and the Essence together with the vertue of Metals and Metalick things He therefore that hath ears to heare let him hear and see whether or no Theophrastus writeth lyes or truth and whether or no he speaks groundlesly and from the Devil as thou Sophister triflest and supposest who art thy self invironed with the Devil â—yes and Darkness and callest nothing Good but what thy foolish head is able to comprehend and what serves for thy fancy without any previous labour For thou seest but with one Eye and erroneously wandrest nor goest thou to the right Window of the Kitchin But yet thou
and together therewith Medicaments by which we may be able to defend and sustain it if therefore the tearm of death were precisely set and limited it would necessarily follow that the other be false which is not so But as long as we have abilitie and knowledge we have power of sustaining our Life for Adam attained to such an Age not from the proper Nature or condition of his own propriety but meerly on this account because he was so learned and wise a Physitian and knew all things that were in Nature her self with the which he also sustained himself so long a time So likewise many other were there that used such like remedies Many there were that dyed in the dayes of Adam that attained not to his Age and some attained not to our Age as we are now constituted and ordained since the flood but dyed even as we and that because they were ignorant of these Arts which Adam and the rest understood and hereby it came to past that they dyed afore their time nor did their Food or Drink help them Whereas therefore we are able from such like examples Naturally to find out that an old or long life proceeds from Nature we will enquire what Nature and the gift of God is some things do conserve a dead body from putrefaction onely one year as Oleum Laterinum or Oyl of Bricks Others ten as the Corrected Oyl of the Philosophers some twenty as the Water of Hony othersome fifty as a Destilled Preservative but others preserve it perpetually without end as Balsome Some onely eight dayes as Salt others for a night as Destilled Water some longer as Vinum Ardens othersome also there are that preserve the Body from Corruption in a new and strong essence and Nature when a man is confirmed and strengthened by them according to his complexion as Cittine Aloes and Myrrh some Bodies are defended from Putrefaction by reason of their most great Tincture onely which is so potent that it admits of no evil nor suffers any to grow or to enter therein as Gold the Saphir Pearls Arcanaes Magisteries and such like as we have afore written hereof We will therefore write down a Preservative against all the Corruptions of the Live Body and the Dead But it is to be considered that the preservative of the Live Body is to be taken by the mouth and ought to penetrate the whole bodie so that here may be no member in the Body but may perceive and admit of that preservation and may by the Attraction of the benefit thereof be informed and impressed thereby Moreover t is to be noted that the Spirits of the excrements in the bowels are sufficiently vehement and strong to fight against the Preservative and that for this reason because no putrefied thing can be Embalmed or preserved for it hath not in it self any essence as newly dead flesh which is embalmed hath And that doth as much sute with a Preservative as Vermine with the best hearbs and as a putrefied thing doth with an incorruptible for a thing that is putrid cannot be corrupted more nor be altered for it is of no value contrariwise a preservative cannot in the least be putrefied for it iâ— like to Gold that never becomes rusty They mutually are Separated from each other so that each of them fulfills and performs what is proper to it But thus much we have thought fit to mention because the Dung or Excrements are able in time to overcome the preservatives which thing cannot so come to pass in dead bodies and because they are unbowelled or if they are not as yet unbowelled they are indeed coagulated by death even as the blood Separated from the Vains congeals We call this Preservative Elixir as if it were Ferment with which bread is fermented and is digested by the Body It s Virtue is a Preservative of the Body in that same state wherein it findes it and in that same Vigour and Essence for this is the Nature of Preservatives viz. that they defend from corruption yet not by mending or bettering but by preserving onely But whereas they also take away Diseases this is done by the subtilty that they possess Likewise they do not onely preserve but also conserve for they have a two fold Labour and Office viz. to prevent Diseases and to conserve the Essence it self in its own State Nor do they thus onely in humane Bodies but likewise in all sensible Bodies Thus also dead Wood may equally as well be preserved from corruption as a Body that is seasoned with Balsome nor is the conservation of Hearbs in their Essence any otherwise then a certain live Body is for those conservations that are done to Hearbs do conserve them in the same Essence that they find them in so that they are still green and remain equally as fresh as in the Fields or Gardens c. even to the fifth or sixth Age. If they be taken together with their Flowers they also conserve them and so if with their fruits they conserve them Neither is there so great reason of wondering thereat for t is a thing possible for dead Wood to live again and for Iron to be fixt so as never more to contract Rust so likewise for Sulphur to be made incombustible all wch are very contrary to the understanding of a simple man The cause of all these we set down more at large and more sundamentally in the Book of Conservations Nor are they to be judged of as impossible for many more things that are esteemed impossible may be most assuredly accomplished We will therefore speak of the conservation with Balsome by the destinctions of Ages as followeth Of Preservation and Conservation by Elixirs WE will not write of the first Elixir which conserveth the Body in that Essence as it finds it in suffers it not to putrefie noâ— to be infirm but conserves it in the spirit of life so that no accident can befall it Likewise it brings it unto the third Age or more As concerning its use the operation upon dead bodies is different from that upon living for those must lie in the Balsome night and day whereas the living and sound bodies neither may nor can at all do so And therefore this Elixir is to be lookt on as being useful only for life as for the Heart and those place chiefly in which the life is most vigourous and depending for it is ordained for the Spirit of Life that dispersed through out the whole body and it preserve the Spirit of Life by that Virtue by which the deaâ— Body or Carkase is kept from putrefaction for as â— Wound or Ulcer may be outwardly preserved from putrefying and from evil so likewise the Intrinsecal body is disposed and capable of being preserved from all adversity We do therefore so frame the Elixir that it may Operate upon the Spirit of Life like as Ferment Operates in Paste or Dough and upon the body even as when a Tree is tinged in
most noble Salt that Nature ever produced The Attractive virtue or property is of a Sulphureous Nature or Essence as is to be seen in Gums They attract by reason of a Sulphureity Mastich is a Sulphur thus produced and so is Opoponax Galbanum and others Neither are you to believe this Axiome of the Physitians viz. That it is the property of heat to draw but you are to say thus ' Ti the property of Sulphurs to draw or attract and this is most true For hot things do draw there onely where they are that is where they burn but that which burns is a Sulphur but not fix and therefore â—lies away and this Gums do perform Laxatives do also draw from those places in which themselves are not in the manner of a Magnet But the cause why salts do also draw is because of the Impression of sulphur in the salt and because of that it is Coagulated by the Spirit of the sulphur and therefore it doth attract from those places that are more distant from it self In like manner Repercussives are also sulphureous be they told or green or red or whatever other manner they are of for this is the Nature of a Repercussive sulphur it goes to the Center and drives before it whatever moveable things it laies hold on Nor is that true which they usually say viz. That 't is the property of Cold to repercuss Alass those simple Dwarfs think to hold the Fox by the Tayl when as yet they have onely caught him by the Arse He must be a subtile Albertist that would or can desend that Rute of theirs But more at Large of this is spoken in our Philosophy CHAP. IX BVt as concerning what is requisite for us to know about Comfortatives the explanation of the Archeus teacheth that it being like to a man and lyes hid in the four Elements that is to say there is but One Archeus but it is divided into four parts It therefore is the great World and man is the lesser and one is like the other from that Greater proceeds the virtue of comforting so that that which proceeds from the Heart of the Archeus is the comfortative of the Heart as Gold the Emrald Corrals and such like That which proceeds from the Liver of the Archeus comforteth the Liver of the lesser World and so consequently 't is neither Mercury sulphur nor salt that afford this so comfortative a virtue but the Heart of the Elements giveth it from this it is that it flows In the Elements is a virtue and power that brings a tree out of a seed And from the Element it self cometh that virtue by which the tree stands is fastned and abideth thus likewise Hey and straw is strengthened externally as is visible to the eye the like strength is in Animals by the benefit whereof they go stand and are moved and so is it in the other Products Besides there 's another strength not visible but that is a strength it hath in it self by which that Body abides sound and strong wherein it is But this is the spirit of Nature which spirit except every thing hath it perisheth that spirit abideth fix in its body and that-same doth also comfort a man So therefore the virtue of the several members of the Archeus floweth down into the lesser World and that by the means of the Vegetables FINIS PARACELSVS HIS BOOK OF DEGREES C. Theophrastus Bombast of Hohenheim an Hermite Doctor and Professor of both Medicine To the Studious of the Medicinal Art Health WHereas of all Disciplines Medicine onely as being a certain divine gift is praised with the honorable title and name of Necessity by the testimony both of Sacred Writ and also of Prosane and whereas the number of Doctors that do at this day prosperously exercise it is most exceeding small it seemed good to recall it to the former praise of its Authority and Credit the which wee will purge and cleanse from the Dregs of the Barbarous and from their most grievous Errors We do not addict or lind our selves to the Precepts of the Antients but to such onely as partly from the Indication of the nature of the thing and partly from our own labors we have found out and have by the long use and experience of the things made proof of For who knows not but that most of the Doctors in this Age have to the exceeding great hazard of the sick most foully erred because that they have anxiously adhered to the sayings of Hipocrates Gallen Avicen and others just as if they had been so many Oracles proceeding forth out of Appollo 's Tripode and such as from which it would be unlawful to depart even a fingers bredth By these Authors we may doubtlesly be made most gallant Doctors if fates so favour but not Physicians 'T is not Title nor Eloquence nor knowledge of the Tongues nor the reading of many Books though those things are a comely ornament that are to be required in a Physician but an excellent and deep knowledg of Things and Mysteries which one bare knowledg doth easily supply the room of all the rest The Rhetoricians part is to be able Eloquently to speak and perswade and to draw the Judge to be of his opinion But the Physicians part is to know the Kinds Causes and Symptoms of Affects and withall by his piercing quick-sightedness and industry to apply Medicines and to heal even all according as the nature and occasion of every one requires But that I may in a few words trace out to you the manner of teaching but especially as concerning my own particular know that I being invited by the large stipend of the Lords of Basil do for two hours space daily publickly interpret with most accurate diligence the Books of both the Active and also Inspective Medicine both of Physick and Surgery which said Books my self am the Author of to the great fruit and profit of the hearers But yet I have not begged them from either Hipocrates Galen or any else as the custom of others is but these of mine are such as I have obtained by Labour and Experience the chiefest Instructress Therefore when I would prove any thing Experiments and Reason are instead of Authors my Spokes-men Wherefore honest Readers if the Mysteries of this Apollinean Art are delightful to any of you and that a love and desire after them possess you and that you covet throughly to learn in a short space of time whatsoever pertains to this Discipline come forthwith unto us at Basil and you shall find far other and greater things then I can describe in these few Lines But that my intention may appear the more clearly to the studious I am not ashamed to put you in mind by way of Example that we do not in the least imitate the Antients as to the Account of Complexions and Humours for they have falsly attributed to them all kinds of sicknesses Whence it happens that none or at leastwise
Minera l. 27. dele in p. 91. l. 11. r. less alias more then c. p 99 l. 6. r. to and in c. p. 105. l. 10. r. Matter only whether c. p. 111. l. 26. dele pounds p. 112. l. 33. dele all the. p. 115 l. 22. r. Citrine Aloe p. 116. l. 18. dele and. p. 117. l. 24. f. not r. now p. 119. l. 26 f. collected r. cocted p 124. l. 1. r. Oleum p. 131. l. 20. dele but. l. 22. put a at besides p. 141. l. 2. r. is in p. 143. l. 19. r. dissolved therein to c. p. 144. l. 11. r water oftentimes c. l. 21. put a at Wine THE ARCHIDOXIS OF Theophrastus Paracelsus The First BOOK Of the mystery of the Microcosme IF we consider our misery most dear Sons and that our abode is in a grievous habitation and obscure Cottage subject to hunger and to a very very many various accidents with which we are on every side Overwhelmed as it were and environed We find that we cannot at all flourish no nor scarce live as long as we have imitated or followed the Medicine and Physick prescribed unto us by the Ancients for we were often times assailed with many bitter Calamities and Conditions and detained or imprisoned with terrible cruel Chains all things daily become worse worse unto us and to exceeding many others that are in an equal ballance with us and are our contemporaries whom the Ancients could not hitherto assist or help by their Books no not in the least We forbear to reckon up in this place the various causes of this evil Onely we say thus much that most of our Doctors have gotten abundance of Riches by that way of the Ancient Writers but have neither purchaced nor indeed deserved the smallest portion of praise and honour thereby but have gotten so much wealth by meere lyes The which when I considered I was wiling to compose set down this work as my memorial that so we might attain to a more prosperous nobler practise wherein we shall meet with such mysteries of nature as are admirable and more then ban be ever found out It will therefore be worthy our consideration how and in what manner the Art it selfe agrees with the mysteries of nature against such as could not in the least arrive unto the Art hitherto The virtues of the mystery of Nature are impeaded or captivated as it were in their bodies just as a man that is kept in prison in bonds and setters whose minde notwithstanding is free For this mystery in its works is like to a certain fire in green wood that would sain burn but cannot by reason of the moysture Since therefore the hindrance that impeads it proceeds from those things it seems expedient to have it freed there-from which being free and at liberty this Art of Separations may then be compared to the Art of the Apothecary just as the light may be compared to darknesse And this we do not speak of arrogantly but on this account because those exceeding great wickednesses and compositions that are made in the Apothecaries shops and instituted by Physicians do very much displease us And therefore it is not causelesly that we call them by the name of darknesse and dens of thieves and Impostours for such onely for the most part as have mony are undertook to be cured by the ignorant men whereas if they have it not then presently even at the first dash shall they be pronounced sound For they viz. these Doctors c. do full well'know that all their consultations produce not any helpful remedy Whereas therefore that it both is and may deservedly be called an Art which reacheth the mysteries of nature as for example to cure a contracture by a Quintessence and to heale that in the space of four dayes which would otherwise abide even untill death Likewise to bring a wound to the end of its cure in xxiv hours which could not be accomplished by bodies in so many dayes And now we will at length cheerfully set about the separation of the mysteries of Nature from the Impediments and Fetters of their bodies and this by experience Therefore first of all it is to be considered what is the most profitable thing of all and the most excellent for a man to learn It is to know the mysteries of Nature by the which he may exactly consider what God is and also what man is and how prevalent and useful the knowledge of them is both as to the heavenly Eternity and Terrestrial infirmity Out of which two the knowledge of Theology Justice and Truth doth very excellently spring forth Moreover the mysteries of Nature onely are the life of men and such mysteries are to be imitated followed as may be known by and obtained from God who is the eternal Good For albeit that there are to be found certain admirable things in Medicine also in the mysteries of Nature far greater things yet neverthelesse as to that Eternall Mystery after this life concerning both of what how and whence it is we have no other foundation or ground thereof then what is manifested unto us by Christ himself Hence therefore doth arise that ignorant stupidity and sottishnesse of those Theologists and Divines that attempt to draw out as it were and demonstrate the interpretations of the mysteries of God whenas they understand not the least tittle thereof for we men cannot at all finde out what the will and pleasure of him is that gave it or declared it But verily they wrest his Word for pride and covetousnesse sake from whence do proceed so many seductions and do daily prevail more more as we have demonstrated in our Monarchiâ On this account therefore we do disesteem yea not at all value that reason or phantasie that hath not the least foundation in the mysteries visibly In like manner the Jurists or Lawyers do patch up Laws according to their own conceits yet so that though the benefit of the Common-Wealth be wholly tossed as it were in danger they 'l be sure that themselves will lose nothing Seeing therefore that in these faculties and employments there are so many vain transactions practised without the Rule of equity we shall leave them till their proper time Nor will we at all heed the foolish pratings of such as talk more things concerning God then he hath made known unto them and would sain understand him just as if they had been of his Counsel and in the mean time do vilifie us and detract from the mysteries of Nature and of Phylosophy when as they are wholly ignorant of them all The chiefest knowledge that these men have is a wicked impudent noise and roaring whereby they presume that themselves are the men upon whom faith intirely depends and that were it not for them the Heaven and the earth would perish O! the sury and madnesse of men and their most great cheating and deceiving whom it would
much better become to account themselves as unprofitable servants and as none at all Now albeit that even we our selves may by use in our imitating of these men easily learn together with them to wrest the word of our Teacher only Creator unto our own pride yet notwithstanding seeing that we have not an exact knowledge of the Word but it is to be laid hold on by faith onely and is not established by any earthly reason how specious soever it be Let us cast off this burthen or rather yoke of their reasoning and search after the mysteries of Nature in which mysteries the end or issue proves and confirms the foundation or way of truth let us seek after not onely those mystries but such also as teach us to accomplish the highest Charity And this is that treasure of the chiefest good viz. the material part which we do understand and mean in the writing of our Archidoxis and as for the spirituall part we will refer that to our Monarchiâ How out of the aforesaid bassis and foundation have we experimentally drawn our Medicine whereby wee are made certain and do occularly behold that the thing is truly so To come therefore to the Practick part we will divide this our Book of Archidoxis into ten parts that it may be a kind of assistance for our memory that we may not forget it and withall we will speak so openly that we may be understood by our Sons but not by the vulgar for we will not at all thrust the manifestation of these things upon such so easily We will not disclose our minde thoughts and heart to those deaf ears nor to wicked men but will studiously endeavour to shut up our Arcanums from those with a strong wall and key And for fear least this our labour should not be secure enough from those Ideots that are enemies to all true Arts we shall wholly refrain from writing the tenth Book concerning the use and practise of the things preceding it that so we may not cast the childrens bread to dogges Yet neverthelesse such as are our Sons will abundantly enough understand the other nine And that we may speak more openly of these Arts you are to know in this Treatise of the Microcosme that therein is an approved demonstration of each things both of such as it contains and such as receive or admit Medicine also of such things as be permixed herewith Likewise it viz. the Microcosm is conquered and governed by Medicine and so follows it just as an horse bridled follows him that leads him Or like a mad dog tyed with chains Thus on this wise do I understand Medicine to attract and draw on nature and every living thing Now in this we do meet with three things which demonstrate unto us the virtues and powers whereby such things are to be compleatly done As First of all by what means the five Senses shall bee helped by the mysteries of Nature when as they proceed not from Nature nor have a natural rise or birth as any herb hath out of its own seed but there 's no matter which may produce them Secondly The mobility of the body must be considered also as from whence it proceeds and by what it is moved and stirred and by what means it is to be holpen Thirdly There must be a knowledge of the division of all the powers in the body and what things they are that have an agreement with each member and are to be transmuted according to the nature of those members whereas notwithstanding they are at the beginning one onely nature First of all therefore we will speak of these of Seeing Hearing Touching Tasting and Smelling You may take this teaching example The Eyes have a matter of which they consist as is mentioned in the composition of the body so also have the other Senses But now the sight it self is not out of that seed of which the eye proceeds nor the hearing or tone out of that of which the Ears are made nor proceeds the Touch from the flesh nor the Taste out of the Tongue nor the Smell from the nostrills no more then Reason proceeds from the brain but these are bodily Organs or rather coffers in which the senses are generated Neither are we to understand that these Senses have their dependance upon the grace and pleasure of the Creator in such wise as not to be of the nature of man but only infused by the grace of God supernaturally to this end that the great wonders of God may if at any time a man be born blind be made known unto us We are not to conceive of it thus in this place for the aforesaid senses have their proper insensible and impalpable body even as on the contrary the other part of the body is tangible for every man is composed of two viz. of a materiall and of a spirituall body The materiality gives body bloud and flesh But the spirituality gives hearing seeing smelling touching and tasting So then if one be born deaf it proceeds from the defect of that mansion place in which the hearing is to abide For the spirituall body doth not perfect its operation in an ill disposed place the cause of which we set down in the book of the generations of men In this therefore are the great wonders of God to be known that there are two bodies viz. an Eternall and a Corporal couched and concluded in one as is also manifested in the book of the Generation of man Now Medicine works upon the house and cleanseth it whereby the spirituall body is able to perfect its proper actions therein no otherwise then as Civet in a clean and an undefiled case Secondly Now let us proceed to the motive faculty of the body and enquire whence it is and how it hath its Original viz. what or how the body unites its self to the medicine whereby the motive vertue is encreased You are to understand it thus Every thing that lives hath its motion from nature This is sufficiently enough proved perâ—se as concerning natural motion But now that motion which we imagine and make thereby is to be declared as viz how it comes to passe accordding to our will and intention as for example if I would lift up my Arm it may be demanded by what vertue or power I do it for I see no Organ whereby to move it so but that thus it is done according as was my desire to do And so of walking leaping running and such like actions which are made contrary unto and besides the motion of nature for nothing of such actions is a peculiar product of Nature but is made accidentally These kinde of motions have their original thus viz. the powerful Mistresse Intention is above my motion natural viz. on this wise The Intention or Imagination kindleth the vegetative virtue as fire kindles wood c. as we have written in our Treatise peculiarly of Imagination Now it is not able to accomplish
its operations more potently in any kinde of body then in its own proper body in which it both is and lives Likewise in every body there is nothing more easie to be kindled then the vegetative Soul because that She runs and walks by her self and is disposed hereunto for even as a fire that is covered over and buried doth as soon as it is made bare and hath an accesse of ayre burn up even so likewise doth my phantasie apply and bend it self to the seeing of any thing I cannot direct my eyes with my hands whether I please and would but my Imagination converts them to whatsoever it likes me to behold So also is it as to my journeying for if I have a desire of going any where and do thus propose to my self according as seemeth me good then is my body directed to this or that place thus intended by me And by how much the more it shall have been imprinted in my Imagination and thoughts so much the speedier do I run So then its evident that Imagination is the mover of my course Even after the same manner is it that medicine doth mundifie bodies in whom is a spirituality from whence it comes to pass that that motion is performed the more easily Thirdly Is to be understood the distribution that is made in the body unto all the members out of all such things as are presented unto it either without or within In that distribution is made a mutation whereby the things are so changed that one part serves for the complexion of the heart another part is accommodated to the nature of the brain and so likewise is it with the rest Now the body attracts unto its self two manner of wayes viz. internally and externally Internally it attracts whatsoever is taken in by the mouth Externally it attracteth the air earth water and fire Thus therefore is the businesse to be constituted and defined viz. Those things that are received inwardly are not so necessary to be written for that they are to be known by the foundation of nature viz. these which are distributed thus as we shall speak anon concerning the division But outwardly you are to understand it thus that the body doth attract through the whole skin from the four external elements what is necessary for it which if it should not do the internal nutriment would not suffice for a mans support and because that moisture is so very existent in the body by custome the same body extracts it out of the Element water and so it comes to passe that as long as one shall sit or stand therein he needs not any other quenching of his thirst Now this proceeds not from the waters extinguishing the heat as it quencheth fire but the internal heat attracts the external moisture to it self drinks it just as if it were taken inwardly hence t is that the Cows are able to abide in the Alps without drink an whole Summer for the air is as a drink to them and supplies the place and office thereof The same may be concluded of as to a man Moreover the nature of a man may be sustained also without food if he be set or planted with his feet in the earth So have we seen a man that lived six moneths without food and was sustained onely by wearing a piece or clod of earth upon his ' stomack the which being dry he now and then took a new fresh clod he affirmed that during all that time he was never hungry the cause of which thing we shew in the book of the Appetite of Nature So likewise have we seen a man that sustained himself for many years by a medicine viz. by the quintesence of gold and scarce took half a scruple thereof each day Hence likewise or after this manner have there been many others that have eaten nothing for many years viz. xx years such I remember I have seen in my time Some do attribute this kind of living to the goodness and piety of the persons and some also impute it to God the which we do not in the least desire to gainsay or judg of yet however this thing is even natural for sadness melancholy and fainting or grief of the mind do take away both hunger and thurst so that by the attraction of the body to wit self it is able to sustain it for many years for as much as food and drink are not so ordained or appointed as that we must of necessity eat flesh or bread and drink wine or water but also we may sustain our life with the air and with clods of earth and we are to believe that whatsoever is ordained for food was made that we might try and taste it the which we shall declare more at large in our book of the Monarchy of God Albeit we grant thus much that because of our labours and such like we cannot want temporal and corporal food and that for very many causes and therefore food was ordained for this body as medicine was against diseases Now therefore as to the distinction of things which enter into the body observe it thus that they are distributed throughout all the parts of the body no otherwise then as if vinum ardens or burning spirit were poured into water thereby making it all of the same odour because it is defused throughout the whole body thereof In like manner if ink be put into wine all of it will be rendred black thereby Even thus is it in the body of man the humidity and moisture of life doth presently defuse such things as are received in and that sooner and speedier then what we have proposed unto you by these examples but as to the form that the substance thus took in is transmuted into the nature of this consisteth onely in the members which receive it and digest it into their own likenesse no otherwise then as when bread if conveyed into a man is made mans-flesh and if into a fish t is made fish c. Thus in like manner is it to be understood of the things that are taken in they are transmuted by the virtues of the nature of the members and become appropriated to the nature of the parts receiving them The same is likewise to be understood of medicines viz. that they are transmuted into the members according to the proprieties of them members for they receive their strength and virtues from the proper substances of the medicines according to either the good or evil the subtile or gross dispersing thereof according as the quality of the medicine shall be as for example if it be of a quintessence the transmutation of it will be more strong and potent but if it be a grosse medicine such also it remains even as an Image or picture that hath its ornament from the colours as to fairnesse and deformity the which colours if noble such also will the picture be So therefore that we may collect our experiences in those like things
the same Q E. is the Colour Life and proprietie of things t is a Spirit like the Spirit of life with this difference that the spirit of the Life of a thing is permanent but of man mortal from whence may be understood that a Quintessence cannot be extracted from the flesh or bloud of a man and that for this reason because the Spirit of Life which also is the Spirit of Virtues dies and the life exists in the Soul which then afterwards is not in the substance By the same reason also even the Animals because they lose their Spirit of Life are therefore wholly mortal and afford no Quintessence for the Quintessence is the Spirit of the thing which verily cannot be so well extracted out of things sensible as our of in-sensible things Now Baume hath in it self a Spirit of Life the which is its Virtue Power and Medicine and although it be separated from its Root yet notwithstanding the Life and Virtues are therein for this reason because that is a fix Predestination Therefore the Quintessence may be extracted therefrom and be also Conserved with the life thereof without Corruption as a thing eternal according to its Predestination But now could we but extract after this manner the life of the Heart without corrupting it even as is possible for us to do out of things insensible without doubt we might be capable of Living perpetually without the knowledge or feeling of Death and Diseases the which thing is impossible for us to do And therefore we must expect to die Whereas therefore the Quintessence is the Virtue of the things we must in the first place tell you in what form the Virtue and Medicine is in things and that on this wise Wine contains in it self a great Quintessence whereby it hath very wonderful Operations yet notwithstanding there is not so much of the Operation as of the Wine as is evidently apparent If Gall be cast into Water it makes it all bitter although the Gall be not the hundredth part of the quantity of the Water So the smallest portion of Saffron will tinge a great deal of Water all which doth not therefore become Saffron Thus in like sort is it to be understood of the Quintessence its quantity is very little and lodgeth as a Guest in Wood Herbs Stones and such like The residue is a meere absolute body the which we write of in the Book of The Separation of the Elements Nor are we to dream that the Quintessence is a certain fifth Essence above the Elements when as even it it self is an Element Likewise some or other may suppose that the Q. E. is a Temperate Essence viz. neither Cold nor Hot nor Moist nor Dry for verily it is not such For there is nothing that consisteth of such a temperature for by it it would be wholly alienated from the Elements But all Quintessences have a nature according to the Elements as for example the Quintessence of Gold hath a nature according to the Fire the Q. E. of Lune according to the Water of Saturn according to the Earth and of Mercury according to the Air. But the reason why a Quintessence cureth all deseases is not because of its temperature but because of its implanted property its great cleannesse and purity whereby it doth in a wonderful manner alter and change the body into cleannesse For even as a spot or film is took off from the Eye wherewith it was darkened afore even so doth the Quintessence mundifie the Life in man Neither doth it follow that all essences must necessarily be of one and the same nature mutually No nor are all the fiery natured essences of the self same Operation by reason of their complexion as for example should any suppose that the Quintessence of Anacardes hath the very like self-same operation as the Quintessence of Gold hath because both of them are of a fiery nature he would be extreamly mistaken because the Predestination and disposition causeth the diversitie of virtues for even as every Animal conteins in himself the spirit of life and yet for all that they have not all of them the very same like virtues because they all consist of flesh and blood but one differs from another as in taste so in virtue even so is it with the Quintessence the which doth not receive its virtue from the Elements simply understood but from the propriety existing in the Elements according to our discourse in the Book of the Generation of Things Thence it comes to passe that some Quintessences are Stiptick some are Narcotick or stupifying other some Attractive others cause sleep others are bitter sweet sower benumming and some are renewers of the body into youthfulness others concerve it in health purge it bind it c. the virtues of which Quintessences are innumerable nor can they be reckoned up here but yet a Physitian should know them very well When therefore the Quintessence is Separated from the not Quintessence as the Soul from its body and that it be taken inwardly into the body What infirmity is able to resist so noble pure and potent a Nature or to take away the life from our body death excepted viz. the Predestinated time which Separates our Body and Soul as we teach in our Book of Life and Death We are also to consider in this place that every Disease requireth its Peculiar Quintessence although we teach some that are sit for all diseases But by what reason that comes so to passe shall be taught in its proper place Furthermore we testifie that the Quintessence of Gold is as to its Quantity exceeding small and the residue of it is a leprous body in which there is remaining neither sweetnesse nor sowernesse nor any power or virtue besides the mixion of the four Elements And this secret we ought not to be ignorant of in the least viz. that the Elements themselves cannot without the Quintessence resist any disease but are able to do onely thus much and no more then thus viz. to heat or to cool without any kind of virtues as put case the disease be hot it is driven out by Cold but not by that frigiditie as is destitute or void of Cold virtues as water and snow the which two though sufficiently cold yet there is no Quintessence in them by whose power and virtue the disease may be expelled On this account the body of Gold is of it self invalid But its Quintessence onely existing in that body and in its Elements yeelds those virtues therein hidden so likewise is it in all other things t is their Quintessence onely that cures heals and tingeth the whole body as Salt doth excellently season any food The Quintessence therefore is that which gives colour such as it is also virtue and if Gold be spoiled of its colour it doth likewise loose its Quintessence The same is to be understood of the other Mettals that when their Colours are removed from them they are then robed of
and be made one then let them be resolved upon a Marble and be Coagulated and do thus even four times Which being finished thou shalt have the Mercurius vitae which we have so much mentioned afore and with which we shall comfort and refresh our old Age as with an Arcanum Of the Arcanum of the Tincture AFter the same māner is the Arcanum of the Tincture to be understood viz. that it takes away all the unwildinesse of Old Age and every disease and whatsoever corrupts the health and that hath an inclination contrary thereunto This Arcanum is a certain Tincture of such like properties and Conditions as to Operate and introduce Health not after that same way as the three former do but according to its Name for the Tincture tingeth the Good and the Evil the Gross and the Subtile Nor doth it otherwise then so perfect its Oparations in the Body likewise so as to transmute the Corrupt and Disorderly complexions into sound and healthy like that Tincture that makes Luna of Mercury it Separates not the evil there from but tingeth both the Good the evil that they finally become together most excellent So likewise doth this Tincture tinge the Hydropical and scteritial Body into a sound State not that the Dropsie is took away the Original driven out or Separated from the Good but is transmuted into Good even as is behooveful is constituted in its high yea best degree even as the Corrupted Dung or Mud may by the Subtile Corruption of Art be brought into an Elixir able to drive forth every Corruption and that Corruption is not Separated but the whole Substance is transmuted into another Qualitie and Nature The self-same is to be supposed of this Tincture that it tingeth the Body without any Separation of the evil from the good or expulsion of Mans first Essence but by the renovation thereof But yet this is to be known that that tinged body lives no more in the Old Form but is after the manner of Metal transmuted into into another as Copper or any other may Likewise Saturn hath not in it self its Old Quality but the Qualitie of the Tincture it self The very same is to be understood of tinged Bodies such as have received the tinging of the Tincture that they exist no more in the former life from which they were transmuted by the Tincture but the condition of the Body and Form or Beauty is far Nobler better and more Healthful then its Native Original was and is like to Gold in Nature made by the Tincture out of Iron as we have likewise written concerning Transmutations If therefore this Tincture is a Transmutress of Bodies to a better State as that of Metals which so few have the Knowledg and Experience of is there shall be so many such like Various Corporeal Tinctures as there are Metaline Tinctures of which as one is alwayes better then another so are the Corporal T is to be observed that some are naturally Tinctures as Saffron a Flower and Sulphur some are so made by Art as the Stone Realgar c. These Things are most heedfully to be observed because the beginning and entrance that they exhibit to those Tinctures is not small Furthermore t is to be considered that those Tinctures ought to be made for the Seven Principal members and their propertie to be attributed and given to each of them as those that serve the Heart to the heart to the brain such things as are sutable unto it and those Tinctures must be prepared from Metals Hearbs and such like things as are proper Hence will it come to pass that by them the whole Body may be Tinged Nor will it be sufficient that it be tinged by one Tincture onely but even as one Tincture doth onely Tinge one Metal the like is to be supposed of these The Practise therefore of the Tincture is this Take the Essence of the Members from which Essence you must Separate the Elements afterwards put their Fire in Digestion and leave it so long until there resides nothing more in the bottom and that there appears not at all any thing of the Matter Substantially Then take the Matter and the Glass well Luted after this manner with the Lute of Hermes and set it in a Moist and Cold place in which place they will be again resolved into a Visible Matter that Visible Matter is that Tincture whereof we wrote and thus with these few we will conclude For should we write more of this the Stoicks would deride it and therefore we will free our selves from their scoffing and speak onely to the Alchimists The End of the Fifth Book c. THE Sixth BOOK OF THE ARCHIDOXIS Of Magisteries HAving thus finished the Precedent Books of the most excellent Medicaments we have intended to adjoyn this Book of Magisteries And first of all to declare what a Magistery is This therefore is a Magistery viz. that which can be Extracted out of things without any Separation or Preparation of the Elements and yet notwithstanding the Powers and Virtues of the things are by the addition of some thing Attracted into that matter and conserved there Those Virtues do not at all proceed from the nature of the things as in reference to the operation nor do they proceed from a Specifick Virtue but from the Permixion by which those same virtues are extracted If Vinegar be poured into Wine it makes it all Vinegar this now is a Magistery But if Wine be poured upon Hony that is not wholly transmuted hereinto wherefore it is not a Magistery Those things therefore are to be considered that appertain to a Migistery even as What Wines do to Acetum for such as are perfect and are as is fit they should be they are not in the least apt hereunto neither can they make a Magistery Therefore the Natures of things are to be considered likewise the difference of the Extractions of Magisteries is to be heeded as out of Metals Marcasites Stones Hearbs and such like Matters by those things which are not Metalick and are yet nevertheless made like to Metals no otherwise then as Wine is made like to Vinegar both in Powers Virtues and Sapour And that the Wine appears nor different from the Acetum the cause thereof is because there is also a Nature like Acetum in it whence it comes to passe that their Natures have one and the same appearance So likewise i◠the Nature o◠the Metals be pure it doth even in like manner and equally appear so in their Magisteries but yet it is not of that same propertie Moreover as concerning the Additions this is to be noted viz. those Things that are assumed to this intent and purpose although they are not of one and the same Complexion Power or Act yet nevertheless they agree and accord in the preparation For that which results from the Virtues thereof is an appropriated and not complexionated product By those Mediums do the Metals themselves
of Vitriol heals and causeth it to grow egregiously afterwards as we set down in our Discourse of Plants Thus therefore will we now conclude this Ch. Of a Specifical Attractive AND now that we may begin to speak of an Attractive Specifick we are to know that a Specificks Attractive draws unto it self whatsoever is superfluous in the Body and whatsoever evil adheres thereto as it often happens it brings out as we set down in many places and is manifested by probable demonstrations Likewise some Specifical Attractives have been so appropriated and suited to Flesh that they have drawn â—â— themselves an hundred pounds of Flesh no otherwise then as the Load-stone draws Iron It hath also happened that in my time that such a like attractive hath drawn the Lungs out of the Body into the mouth and so have choaked the Man it hath likewise happened that another hath had the Pupil or Ball of the eye drawn from its own place even to the nose and could â—ever be thence moved For there are not onely Attractours of Iron but such also as respect Wood Hearbs flesh and Waters for we have seen an Emplaster that â—ath Attracted so much Water as to be able to fill a tub and the Water to have flown down from the Plaister as if it dropt down from a house Eaves so likewise Lead Tin Copper Silver and Gold may be Attracted by the composition of Attractives Moreover it may be so contrived that by these kind of Attractives Boughs may be torn off from the trees and Cow may be lifted up on high and many more such things may be done which we have declared in our Secrets as a Treasure that so we may in these things admire and worship him onely who hath created all things with so wonderful an Artifice insomuch that so various things are to be found as demonstrate incredible operations far transcending Nature according as it is constituted and ordained in it self We will therefore set down some Attractive Virtues for the Body by which that which is evil and corrupt â—ay be extracted and be separated from the good on this wise viz. the Attractive must be placed upon some Emunctory and in that place where the defect appeared or upon an Ulcer the which may likewise be accounted of as an Emunctory and if any Glandule or Kernel ariseth it is to be first opened like an Emunctory But now we know by experience that such a kind of Attractive hath extracted the pestilence more then is â—it to write of in this place No sick person ever died that had this Medicine although possest with a grievous Disease The Receipt of a Specifical Attractive is this Take the Quintessence of all the Gums in every kind of each one quarter of a pound The Magistery of the Magnet a quarter and half alias half a quarter Of Element of the Fire of Amber one pound Of the Fire Element of Mastick of Myrrh of each one quarter â—â— half Of the Element of Scamony ten ounces Miâ— thereof a Cerote with Wax Gum Tragacanth and Turpentine Use it as is aforesaid Of a Specifical Stiptick NOW we come to speak of a Stiptical Specifick â—â— Virtues of which are very many and are morâ— then is to be understood or learned by the other Specificks For when such wonderful works of Nature â—â— the Qualities of those kind of things are obvious to oâ— Eyes they do encourage us with a supream Joy not â— desist from them but to renew as it were and quickâ— the remembrance of all those things which are presented unto us by those same Arts and if happily theâ— should be found any thing written of the Nature â— things by the Ancient Physitians and Phylosophers which doth not all agree with us yet notwithstanding that shall not in the least disturb us for all that thâ— have written is uncertain but we are delighted wiâ— those great Mysteries as are in Nature herself and which present themselves to our hands and as for those labours of the Antients which are to be accounted of â—â— Lame and imperfect we do deservedly neglect there as we have hinted in many places Nor may we so much admire at the vehemency of Stipticks which have â—â— great virtues even in their Quintessences Arcanaes arâ— Mysteries in so much that they will so firmly agglâ—tinate two pieces of Iron that they cannot be Separated afterwards but by Fire Nay more then so one pieces of Copper is by such like Stipticks so glewed on â—â— another piece of Copper that they can no more bâ— Separated neither by Fire nor by Water Likewise thâ—e may be by such a like Stiptick Attractive an heap Stones glewed together into a huge Mass like a Rock like sort may Sand and Calx be by such like Stipticks concreated or knit together into an ever-during compactness and harder then Marble it self thus much concerning hard things we will now also speak of others We have seen after the same manner Leaves have been so conjoyned together that they have been accounted for a Natural concrete as the leaves of Lilly with the leaves of Roses in one compaction likewise Smiths have by my advise so firmly and compactly consolidated their Irons together as if they had been conglutinated with a true compaction or â—elling We have also seen the lips of the Mouth to be so â—rawn together with a bare washing onely with a Specifical Stiptick that they could not be opened but by â—â—rce with the help of Instruments and much effusion â—f Blood The Fundament also hath been by the sportâ—â—g or waggery of some so comprest with such a Specifick that for evacuations sake they have been contained to open it with an instrument The like compaction or closing together we have seen in wounds and in the rupture of the bladder so that no opening â—r rupture did any more afterwards break out either in their time or mine Whatsoever member this Material Stiptick shall touch it doth so contract whether it be â—he bone it self or the bare flesh that it cannot be â—raped off without a file or Separated without a knife â—or no water mollifies these Stiptick Virtues of which â—ort there are far more then what we have here set down but as to what belongs to Medicine we will â—et down a Specifical Stiptick as follows Take the Quintessence of Bole and of Iron the Quintessence of Amber alias Cathebes of each one pound â—et them be digested in Ashes for a moneth afterwards put in a pound and half of dryed Tartar with this cuâ— the Body where need requires This and such liâ—â— Stipticks are not searchable whilest in their Bodies but in their Separated Substances do Attract more thâ—â— is credible because of the Nature and quality of theâ— most great drynesse and therefore are they called Stiptick Specificks as being Stipticks beyond and aboâ—â— all others Of a Corrosive Specifick NOW we will add and describe a Specifical Corrosiveâ— in which are wonderous Virtues implanted bâ— Nature For
verily being compared to the Antieâ—â— Corrosives t is even wonderful for it Absumes arâ— wholly Consumes Metals even to a nothingness so thâ—â— in them can there be no body any more sound 〈◊〉 more then is of Wood that is burnt up by the Fire Now although that even by Strong Waters there is made a consuming of the Metals yet notwithstanding theâ— are not diminished in their weight nor changed iâ— their essence but may be again reduced by the Fire into their first Body and Matter the which is impossible to be done after that consumption that is made by the Specifical Corrosive and the Reason is this because there is no matter can be found any more in thiâ— place that can be by any way or means reduced us to a Metalick Nature no more then Wood-ashes câ—â— be reduced into Wood further you are to know thaâ— this Corrosive doth operate so strongly in the flesh thâ—â— nothing can be compared therewithall for it persâ—rates the hand in a moment like an Awl We mention these things for Medicine to this end that so all the putrid and up-grown or proud flesh in the body that doth very much arise in Ulcers iâ— in Fistulaes Cancers Scrophulaes may be removed 〈◊〉 which may be Cured by such Corrosives for there is in â— a Stiptick Virtue of exceeding powers by which it requires peculiar properties of Curing Though indeed 〈◊〉 may be rather called a Fire then a Medicament for it consumes Iron Chains and Bolts more readily then is credible or can be written and therefore we will assign this Receipt hereto and that most briefly thus Take Aqua Fortis rectified from the Caput Mortuum one Pound Of Mercury Sublimate one Quarter of a Pound and half alias half a Quarter Of Sal armoniack two Ounces Mix all these together and let them be Consumed or devoured then admix an equal weight of Mercurial Water and keep it There is no Diamond can resist this Corrosive Though indeed the same may be understood of a Quintessence and Arcanum viz. That the Skin may be taken away from any one by that kind of Cautery and instead thereof may a new Skin be brought thereon as in the Leapry Morphew Serpig Lentigo Pannus c. Against which Diseases this Specifical Corrosive is useful but because of its vehemency we omit it and do take this mixture wherewith the Skin must be washed for so twâ—ll fall off and be bare then afterwards may it be consolidated as the Custome is The Mixture may be thus Take the Juyce of Flammula or Crowfoot one pound Of Cantharides four pounds and an half Of the aforesaid infernal Fire two drams permix them together and do as above Of a Specifick for the Matrix NOW at last we come to speak of a Specifick for the Matrix and that for various Causes and because of the various Affects or Diseases thereof but now we will not at all speak here of the Elements that either heat or cool it for that is to be done by Magisteries and Arcanaes But we here mention Two Specificks One is in the Suffocation of the Matrix the Other is in either Provoking or Restraining the Months You must therefore understand that the Suffocation cannot be removed by any other thing then a Specifick though iâ— be such as is unelementated unprepared yet t is to be administred in the Common Form or Essence as it growâ— in Such is the fig of the Skin as soon as the Fume of this enters in through the Privities the Disease is expelled The which thing verily is highly worthy oâ— Admiration because this is so vile a Simple thing which albeit it should be prepared yet notwithstanding the Essence of its Fume doth not perish for in that alone is the Virtue But as for the provoking of the Months the Specifick Remedy is in the Spleen of a gelded Bull or Ox brought into a Magistery or a Quintessence the provocation property of which is most excellent as well in young solks as in old So also for to Restrain them you must know That the Quintessence of Corrals or the Oyl of Iron or Potable Iron which doth wonderfully Restrain beyond the rest is a most exellent Remedy T is no wayes necessary to write down any more such like Properties for it would prove too Prolix in our Archidoxis yet t is to be noted That under the aforesaid Compositions Specifical Compositions are comprehended as the Incarnative Conglutinative â—axitives and Mundificitives and such like and under the Purgatives themselves so is it concerning the rest are the Deoppilatives viz. under Purgatives and Attractives And â—â— wee 'l Conclude this little Book of Specificks for to succour our Memory that we may not forget them Likewise Comfortatives are rehearsed in all the singular Chapters The End of the Seventh Book c. THE Eighth BOOK OF THE ARCHIDOXIS Of Elixirs HAving written of many most secret Mysteries of Nature we are now also willing briefly to treat of Elixirs and that not in Vain for we perceive that there lies in them the greatest conservation and this doth even constrain us to bend our mind thereto without resting for every Elixir is an Internal preservative of that Body in its essence that takes it even as the Extrinsecal Balsome is the External preservative of all Bodies from putrefaction and corruption the which thing is sufficiently evident in Balsome viz. that it preserveth Bodies so that they abide many hundreds yea thousands of years without corruption or mutation And therefore seeing such a like gift or faculty is in Balsome as to preserve dead Bodies and to conserve them incorruptible you may well conceive that in and by this same gift and Mystery a sound and living Body may be far better and more commodiously preserved But now we have not this according to Nature viz. that these Mysteries of Nature yea and constituted above Nature by which we may conserve the Body inwardly and outwardly from all contrarietie become manifested and known unto us but in them we meet with many Mysteries as are most occult and hid from others Verily as concerning Elixirs this is to be known that they have not their operations from their Nature not from their complexion but are Mysteries rather then Specificks leading us to a most high admiration of the Creatour by many demonstrations Yet they are planted in Nature her self so that they are in her even as may be seen in Balsome if therefore it be possible to preserve dead bodies t is much more possible to preserve living Bodies Nor makes it much to heed the Words or Arguments of our Adversaries but we will disclose our own Arguments and hereby shall endeavour to direct and guide to the true foundation of the Intrinsecal Balsome not regarding the trifling unprofitable sayings of those that talk of a Term or limit of death and its Predestination and conclude or stint it in its determinate points for God our Father gave life unto us
the Root in such wise as its Colour may never depart therefrom After this manner is the whole body preserved for the Tincture is either more or lesse dispersed and penetrates into all the Members even as the whole Metal is tinged into Gold and is so made Gold or is preserved from Rusting Thus is it in the Conserved Body there 's no Member but it full of the Elixir Now then when the Virtue is thus dispersed and received throughout the whole body and doth thereby exercise its Operative power there cannot happen any Corruption by putting any thing thereto for the Life of every member is full of Elixir even as the tinged body is full of the Balsam But you are to understand that t is not necessary that the whole body be balsamed by taking he Elixir for where the Spirit of Life is only environed there with in its root t is sufficient as to the Conservation of the body Now come we to the Practick part and first of all to Treat of the Elixir that doth Conserve the whole body from putrefaction by the Conditions and properties of the Virtues of Balsam Then wee 'l speak of that Elixir which preserves the body by the potential Virtues of Salt And Thirdly of the Elixir of Sweetness that supports and sustains the body in its Conservation Fourthly Wee 'l Teach that Elixir which enters mans body with the virtues of a Quintessence Fifthly There shall be another Elixir added that is truly noble by reason of the Virtues of its most great Subtilty for it resisteth all the enemies of Nature by which resistency it permits not the body by any means to slide into Diseases And then for a Conclusion wee 'l adjoyn that Elixir which by the Virtues of its own proper nature is endowed with such like Conservative Qualities Of the first Elixir viz. Of Balsame TAke of true and the very best Balsame well known to us one pound Let it be put into a Glasse which cover with a blind Head and pour in together therewith two ounces of the Quintessence of Gold and one ounce and an half of the Essence of the greater Circulatum all which let be digested together at a gentle fire so as the Vapours may ascend day and night Then afterwards encrease the fire that some drops may adhere and stick and may fall down drop-by-drop for two months then let them remain in Horse-dung for four months that so they may have their digestion without intermission This done the Elixir is compleated You are to understand that this Balsame or Elixir is become a ferment which is to be collected and immixed in the root of Life and hath the power of Reducing the Life in to a good Essence so as no Nature can be able to resist it Even as Arsenick overcomes Nature for evil so contrarily this Elixir overcomes it for good by defending the body The dead body is preserved safe by that Odour so as it cannot in the least putresie when t is put into its Sepulchre and covered that it cannot Evaporate How much more then do the Virtues of a Living body remain hereby Thus much may suffice to have spoken in this place Of the Elixir of Salt by the Virtues of which the Body is Conserved THere is no lesse power and virtue in Salt then in Balsame whereof we have spoken and that for this reason because Flesh is preserved by Salt from putrefaction for many dayes years and a long time And that sundry wayes and by one way more then by another By the same Basis and Rule will it be possible to Conserve and Preserve the body Not that we advise the Use of Salt in such a manner as t is used in dead flesh but t is necessary to make thence-from the Elixir of Salt which doth materially penetrate the Spirit of Life so that it lives by the Salt even as salted Flesh for this Elixir is so subtile that it may be compared to the Spirit of Life They two do so straitly and closely agree in One Conjunction insomuch that the One is tempered or seasoned with the Other unto perfection even as Salt makes some Food favoury without which it could not possibly be brought to perfection in Unity This therefore is to be noted That the Elixir of Salt is a ferment in which there is a certain Tincture whereby the whole body is penetrated T is also an inconsumeable thing and is not in the least absumed with natural Things in the body by the digestion but is fix like to Glasse in the fire which doth not at all perish by boyling or fusing This fix Elixir doth so fix the body that it becomes permanent in Life no otherwise then as when a metal is fixt which no moisture no Corrosivity or such like can hurt afterwards or bring to be rusty So therefore it may be gathered from hence That the Elixir hereof is as fix a body as Gold whereinto no unclean thing can penetrate so as to hurt it We will therefore describe the Practick of the Elixir of Salt after this manner Take Salt excellently well prepared the whitest and cleanest put it in a Pellican with so much quantity of Aqua Solvens or the dissolving Water as may be six times its weight let them be digested together in Horse-dung for a month then afterwards let the dissolving Water be Separated by distillation and be again poured on and be Separated as before this let be done so often until the Salt be converted into an Oyl whereto let be added an eighth part of the Quintessence of Gold and let them be digested together in a Pellican and in Horse-dung for four months and let them be Circulated for a month after then adde another part of Circulated Wine and let them so remain in Ascension yet a month longer This time being over thou shalt have the Elixir of Salt of the which we have made for ourselves a memorial as a pattern for the succouring and lightning of our Ancient dayes Of the Third Elixir viz. Of Sweetnesse WE are certain That bodies may be preserved from Corruption by Sweetnesse but as to the Virtues that it is to be done by we deliver them in the Treatises of the Generations of Honey Sugar Manna Tronus the sweetest kind of dew and such like which we won't Repeat in this place because of the Writings of the Antients We are able to Transmute Sweets into an Elixir the preparation of which doth rather conserve the lively body in its Conserved Essence then the Languid or decayed body For t is the property of all Specifick Sweetnesses neither to be Corrupted nor do they suffer this body to be Corrupted unlesse by things Contrary thereby they are made obâ—oxious to Corruption as for Example Out of Honey and Bread Vermine and Emmets are generated and in like manner out â—â— Sugar and Coagulated Milk Out of Manna and Walâ— is made a Corruption like to Mud or Dung Many more such like Compositions may
two pieces of board are knit together with Glew Do not at any rate let Wounds lie open but endeavour to replenish them with flesh for t is rather a thing Rustical then Medical Consider that when the lips of a wound are joyned together as two pieces of Boards stick together with glew they are even more then half whole already the which is to be necessarily done by a certain Medicament so contracting both sides of the Wound together that it cannot be better and more fitly done Thence it follows that where the lips touch each other by the compression of the Medicament helping Nature there is the healing compleated insomuch that there is no Wound wherein the Bone is not broken is so evil but will easily be healed in twenty four hours But the Bones do not permit themselves to be knit so together as the flesh doth therefore we speak not at all of them in this place For example understand us thus viz. when any Member is plainly cut off then before that the Vains be dead but whilest they are yet warm and fresh let them be presently moistened with that Medicament and let the wound be conjoyned and so the sides thereof will be so knit together as two Sticks are conglutinated with Glew and be healed and united Thus is the operation of this Medicament and herewith dotâ— Nature cure so soon because of the great resiccation or drying up of such like Medicines and t is by that Virtue which we have afore spoken of that it heals Moreover you are to know that an Incarnative Medicament is not at all to be used for Wound nor any mumdificative or Attractive because that those extract and are to draw out all Putrid Fluxes into much Saâ—ies Furthermore the gaping or caveity of a Wound is to be filled with flesh now that is a long time doing and consequently very dangerously and without any Mastership The same is also to be conceived of in old Ulcers which are a long time loaden as it were and burdened with fluxes whereby it comes to pass that they cannot be cured without many accidents and exceeding great difficulty and sometimes never So then it is most necessarily expedient that the Medicament of them be made of those things which we have spoken of and which do likewise by a certain force compress and cling together the Skin and widenesses Likewise in the curing of Ulcers you are to consider that the Generation of Flesh is necessary but that cannot possibly be done by compression or closing together as we mentioned in Wounds in Ulcers as it Eistulaes and such like all which are to be cured by the Virtue of such like Medicaments as anon Therefore we describe and set down two Fundamentals for such an opening or gaping of the Skin the one is an Incarnative the other is an Exiccative or dryer up Now let us speak also of the other deformities of the Skin as Scars Morphews Serpigees the Pannus or Birth-mark the Stains and Leapry and such like Discases proceeding from the Skin the which we advise the cure of after this manner First of all we ordaiâ— and appoint the Skin to be pulled off even as the Skin of a Beast is stript off then afterwards to be clad with new by a convenient Medicament For it is to be understood that the Skin must be took away by a certain Medicament and a new Skin pure and unspotted be generated of another Colour as with that Medicament that follows hereafter whereby much of Flesh and moisture is not to be attracted thus are all Spots to be removed by the way thus described As to the taking away of their Original we make no mention in this place nor as to their entrance or beginning for it is elsewhere Treated of nor doth it bring either benefit or dammage to our present intention or Doctrine There are many other Distempers as the Cancer Buboes and such like which require their Peculiar Medicament for the drawing out of theâ— Originalitie and the total purging out and cleaning away their defilements the which is exceedingly well performed by the Specifical Attractive then afterwards there is need of Consolidation the which we have set down in our Discourse of Fistula's and such like But now the Ruptures c. breaking of Bones and the like are to be consolidated with a Stiptical Attractive onely the which Medicament we shall not here repeat as having spoken there of elsewhere In like manner there are found to be many superfluous Crescences as Strumaes or the Kings-Evil Kernels c. the which must first be evacuated or emptyed and then be cured afterwards We will therefore divide Chirurgery into three Parts or Cures and refer one part to Wounds the second to Ulcers and the third to Spots or Blemishes as for the Cancer we shall Cure it with a Specifical Attractive onely and afterwards with these Medicaments which we shall Teach here following A Remedy for Wounds IF we would attain to such a Medicament as may by its own proper Nature so knit the Lips and sides of Wounds together as two pieces of Boards are with Glew then it is necessary that it be done by the greatest Siccity and Stipticknesse as may serve for the Flesh onely as follows Take Samech excellently well burnt and calcined into a Whitenesse whereto add Circulatum minus then afterwards destil it that a most dry Caput mortuum may remain in the bottom and that the Glass be wholly red hot then pour on fresh Circulatum again as afore and thus do so long until the Circulatum come off altogether sweet therefrom as it is in it self then suffer it to be resolved by it self That which shall be resolved is this Remedy here spoken of for Wounds and may be Intituled a Balsam for a Wound for Balsam in our Common Germain Speech is as much as to say Baldtrusammen that is presently conjoyned and not according to the Latine Idioine We shall not make any singular description of the Virtues of that same Medicament but do make this General Assertion that t is fit for all Wounds as being what we have cured many hundreds of Wounds withal by a bare washing and that above what is credible to be done by Nature A Remedy for an Ulcer WE are also to understand that Ulcers may in like manner be compressed or closed together by the Virtue of such a Medicament together with a Generative Virtue Nor do we imitate the writings of the Anticuts for their writings are malitious and wicked This therefore is to be considered of viz. a constraining or causing that to enter into the composition and that on this wise Take the aforesaid Balsome for Wounds and also the Balsome in like manner made of rust as that of Samech of each one pound mix these together and add thereto one pound and half of the Oyl of Iron all being throughly permixt let be put upon Ulcers and let them be washed daily as shall seem expedient
Archidoxis may publickly call themselves Theophrastists and acknowledge me to be their Monarch may follow me as to Labouring may frequent my School and may contrariwise cast away their old Fathers under the stall And although they may privily get some Experiment from some miserable simple Country Clown or elsewhere yet they shall not understand the great Arcanaes of Administring my Medicaments and so consequently will purchase more Disgrace then Honour therefrom And therefore although some Old Wiâ—e hath told them That the Chicken or the young of the Swallows that Cranium viscus Quercinus c. are a certain Cure for the Falling Sicknesse as in very deed it is yet shalt thou not herewith Cure it But whence is it or what is the Cause 'T is this because thou understandest not the way of the Administration nor the great Ilech nor wilt thou be able to Learn it of thy Galen unless thou frequentest my School and learnest Philosophy according to Christ and not according to Fiscus or a Promoter Now then seeing that Viscus Quercinus doth not afford thee Help thou supposest it to be too weak by it self and therefore thou Correctest it with other Herbs and Composest a great Mixture of Sixty parts or more these thou dost Digest and Purgest the Excrements by them but thou canst not Expel the Disease therewith because thou understandest not neither the Simple nor the Compound nor the Administration But Would they have thankfully accepted of my Dostrine and cast their Red Cap or Fools Coat that they have received of Galen behind the Door and would withal have submitted themselves under my Discipline I would have put on them a better Cap yea the Cap of even Fortunatus himself in the which doth lie more Art then in all the other Writings besides insomuch that they should not need to put it off in the Presence of any body but be able to Cure Chronical Diseases equally as well as Fortunatus Restored the Kings Daughter But indeed they are unworthy of any better and are to be Accused as culpable of their own harm because they have known nothing of the Magnalia and Misteries of Natures Sanctuary nor of that Coelestial Treasury which is liberally Revealed to me from above in these last Times and Seasons of Grace the which things do make a true Adam and wonderful Physitian according to the Enochian dayes in the understanding and preception of new Generation But those Ignorant braggers have Refused it and therefore I will no farther pitty them but leave them in their Ignorance But because there 's no doubt but that amongst such a great multitude of men concerning whom there 's mention made in the 4th of Esdras the Lord God will reserve some very smal number of some of his Elect who will be desirous of faithfully following my Theophrastical Doctrine and of loving the Truth and of helping their Neighbours in their Necessities and Diseases out of a true unfeigned Christian Love and not for Gain and Ambition but for the pure Love of God And are also desirous That the Wonderful Works of God may be made apparent by the Light of Nature albeit all men are not born under such a Constellation as to apprehend the meaning of our Books without the help of God though they diligently study them Because therefore of the sincere Intention and Love of such and that they may comprehend the true Foundation of our chiefest Writings and Arcanaes concerning Medicine and may arrive to an happy end And that the most precious Treasure of Nature that God hath Revealed unto me may not be wholly buried with me We will therefore Write this little Book for them and will therein cleerly shew the Foundation or Basis of our Archidoxis and Universalities and will Teach the Preparation of the several Arcanaes the Quintessences the First Entities and Magisteries But that this Clear Light may not come to the Ungrateful and the Unworthy I do exhort all such as have the Possession or Understanding of this Book and do bind thee by the most great Sacrament and the Oath thou hast made to God in thy Baptisme that thou even Concealest all these things privily and as the most noble Treasure of Nature and that thou doest not admit any Unworthy Person thereunto but that thou Honourest it as a most blessed Talent and servest the Necessities of thy Neighbour therewithal The Lord God bestow his Blessing and Grace that whosoever Partakes hereof may rightly use it THE Tenth BOOK OF THE ARCHIDOXIS OF THEOPHRASTUS Comprehended in Ten several Chapters CHAP. I. Of the Separation of the Elements THE four Elements are commixt with each other in all things but yet in every thing one onely of those four is perfect and fix and that Element is the Predestinated Element wherein the Quintessence Virtue and Quality doth lodge but the rest are imperfect Elements and as a bare Simple Element wherein there 's no more virtue then is another simple Element and they all are as an habitation of the true fix and perfect Element on which accompt also they are called Things Qualified And whereas some do imagine the body to be the true Element and Quality and that it discovers in some sort the virtue of the true Element the reason thereof is this because the body and likewise the three imperfect Elements is tinged and Qualified each according to its nature by the fix perfect and Predestinated Element or Quintessence as with its Inhabitant For Example In some things the Element of Water bears rule in other bodies the Fire is chief in others the Earth and in othersome the Air So then if you would have the fix Predestinated Element Separated t is expedient that the House thereof be broken open But now this breaking up the House or dissolution is performed by several wayes as is cleerly spoken of in my Metamorphosis in the Book of the Death of Things If the House be dissolved by Aqua Fortis or Strong-Waters Calcinations and such like this alwayes it to be observed that the dissolved be separated from the fix by vulgar distillations for then the body of the Quintessence comes over in the manner of Phlegme but the fix Element abides in the bottom But whereas we take no great Care about the House or Habitation but diligendy Enquire for the Inhabitant only t is needful that we find him in the fix Predestinate Element and from thence extract him according to the manner of a Quintessence and so consequently that fix Element is to be dissolved by other more powerful Artifices then by Calcinations Sublimations c. and the Pure be Separated from the Impure The Pure is the Quintessence but the Impure is the Tartareous Superfluity which is permixt in every Generation Concerning which see the Book of Tartarous Diseases But whereas my Theory is more largely Opened in my other Books of the Archidoxis my Metamorphosis and of the Generations mentioned in our Book Paramirum therefore I will not be
in the least tedious but briefly disclose the Practick Reduce a Metal prepared according to the Process in the Book of the Death of Things into a Liquid Substance with Aqua Fortis according to the manner which we have Taught in the Book of the Separation of the Elements and Separate the Three imperfect Elements by very many Cohobations and Putrefactions then the fix Element of what kind soever it be remains in the bottom and so those Four Elements are rightly Separated CHAP. II. Of the Quintessence ABstract the Volatile which comes over in the Separation of the Elements from the fix oftentimes that so the Quintessence which partly ascended with the Phlegm may be again Co-united Take then the fix Element that remained after the Separation of the Three Imperfect Elements what kind soever it be of and dissolve it in its appropriated Water each according to its Nature as we have spoken of in the Archidoxis concerning a Quintessence keep it in the greatest puterefaction distil it by Cohobation the rest per Descensum Putrifie it yet a little more distil and conjoyn all and distil it in B. M. even to an Oylinesse Then corrupt or break it with the Subtil Spirit of Wine by boiling then the Impure will settle to the bottom and the Pure will Swim at top Separate it by a Tritory or Separating Glass and that it may therewithal loose the Nature of the Aqua Fortis pour on a greater Quantity of the Spirit of Wine the which abstract often until the Quintessence becomes Sweet Lastly wash it off with Common Cold Water After the like manner are you to conceive of Marchasites Stones Rosins Hearbs Flesh Excrements and Fix Things viz. that first of all the three imperfect Elements be Separated and that the fix Element be farther proceeded with according to the Doctrine of the Book of the Quintessence When we speak of an Eating or Coroding Water understand Acetum mixed with the Spirit of Wine and such a Spirit as being often abstracted from the Spirit of Salt Nitre becomes an Acetum The fix Elements of Marcasites are to be dissolved therein to be putrefied and Elevated by an Alembick and then at length be corrupted or broken with Spirit of Wine that the Impure may fall to the bottom and Separate it self from the Pure As concerning the Essence of Gems where we speak of Radicated Vinegar understand us thus viz. that you have a sharp Acetum Corrected with Tiles or Bricks and oftentimes Abstracted from the Tartarised Matrix of Acetum Your Gems are to be first Calcined by Sulphur then dissolve them therein and Putrefy them and then Separate the Pure from the Impure by breaking them with Spirit of Wine An Essence is easily perfected out of Fruits Hearbs and Roots so that you dissolve the Imperfect Elements by the highest Secret Putrefaction of the highest heat Then shalt thou putrefie them in Dung and drive out per descensum all that is able to go out and from thence Abstract by a Destillation in a B. all the huttfull imperfect Body of the moisture then will the Predestinated Element remain in the bottom this must be not Separated from the Superfluous Impurity by corrupting or breaking it with its own Spirit or with the Spirit of Wine the which Spirit draw off and thou shalt have the Quintessence pure The Extraction of the Quintessence out of Salts as Vitriol Common Salt Salt Nitre Venus or Antimony c. is done thus viz. Cohobate them with their own proper Liquor or Water oftentimes Putrefie them with the Phlegm and abstract the Body thencefrom in the manner of Phlegm even to the fix Spirit This then dislove in Water or in their own proper Water and in the heat Saparate the Pure from the Impure with Spirit of Wine CHAP. III. Of Magisteries MAgisteries do well deserve to be called Mysteries because of the great Tinctures they shew in an appropriated Menstruum viz. in Acetum in Wine and as we there mentioned so likewise do we here enjoyn that respect is to be had onely to such concordances or uniformities as are commodious for the extraction of the Magisteries for if you take Destilled Vinegar you shall not tinge Water but wine into Acetum because the Tincture or Vinegar was made of Wine Didst thou but well and rightly know the Magistery of Acetum thou wouldst likewise well enough understand the Book of Magisteries In the Magistery of Vinegar this is to be considered That first of all you make the Tincture that is the Vinegar out of Corrupted Wine by that serment that is allyed or a kin thereto naturally as for Example by Tartar then with a small Quantity of that same Acetum may you tinge a most great Quantity of Wine first corrupted and putrefied into the best Vinegar in a short time If therefore you intend to convert Merals into a Magistery and plainly to tinge the whole body into an Essence t is expedient that you take a chief and Open Metal to which all the other Metals are by Nature allyed the which you must corrupt or break in its own Matrix which is placed in Water and is termed the Mother of all Metals and you must purge it from the superfluous Elements and reduce it into its first liquid Ens that is into a most sharp Metaline Acetum as often as all the Metals are digested therein they are necessarily Transmuted thereby into Acetum that is into a Quintessence But now even as Wine must be in some sort afore corrupted if you would have good Vinegar quickly prepared thence-from even so in like manner must the Metaline bodies be afore corrupted or putrefied and mortified as is spoken of in the Metamorphosis in the Book of the Death of Things and then are they truly called Potable After this same manner also are the Magisteries of Marcasites to be prepared even as the other Magisteries are in which said Marcasites is in a manner more Virtue to be found then is in Metals and by our dissolving Water is to be understood the Water of Salt But the Magistery of Gems is this viz. You must first Calcine them with Sulphur for four Hours then Reverberate them and afterwards burn them with Nitre then boyl them with Simple Water eight Hours Filtre and Coagulate it and Extract it with Spirit of Wine The Magisterie out of Gums and Rozins as for Example out of Turpentine and Amber is made after this manner First boyl them in Spirit of Wine then Corrupt them in new Spirit of Wine commixt with a dissolving Water viz. of Salt and Distil it thencefrom The Magistery of Herbs likewise as also of all Spices and Fruits is thus done First of all let them be fermented like Must or new Wine then draw off from them a Spirit as from the feces of Wine in that Spirit digest the putrefied Herb oftentimes renewed with new Herbs until the Spirit become four times the Quantity it was But because there 's frequent
concluded for even as Alcali mundifies the Leprous Mercury into the best Silver even so the Renovation and Restauration do transmute the body into a good essence as is said before So then Renovation and Restauration drives forth whatsoever is superfluous in the body and contrary to Nature and changeth all that which Nature doth not stand in need of or which shall be of no moment or virtue into good Likewise it restores all things and causeth them to grow again as we said above It reduceth the whole body into youthfulness c. and that for this reason Because Nothing of those things as are in Nature it self is able to resist them But now we come to consider the way by which the body may be restored and renewed viz. 'T is done by that kindling of a renewing and restoring Medicament which it hath in the spirit of Life and in the Radical humidity by the which kindling the aforementioned Operations are made like to the burning vertues of a Nettle Who is so quick-sighted as to be able rightly to search out such kind of virtues when as they do not appear in that action so materially as they art sensibly known to be After this manner also even Renovation and Restauration of nature are as 't were assisting-approaches made by such virtues as we are not able to express Now we evidently know that every visible thing is cleansed and purged by fire for so Nature requires that this very thing be done by fire that is not possible to be done by any other thing And therefore we understand a twofold fire viz. A Material and an Essential Fire the Material operates by a Flame the Essential by the Essence and Virtues like Cantharides that burn the skin and raise blisters like to the most violent fire And yet notwithstanding they are not fire in the â—east nor are they so perceptible to the sight like as fire is The same likewise doth Crowfoot and Nettles do as we have oft times said 'T is in like manner evident unto us that the Renovation and Restauration when they come into the body or are conjoined with it by union do perfect their Operations after this way viz. There is such an operation as is made in the Mercury of Saturn or Mars the which are put into the fire with their Realgars and although neither of them be hot or fiery yet are they burnt like wood and the perfect Metal is found in the bottom though it appeared altogether leporous before Likewise who is there that can search and find out what means it comes to pass by that when Migdalio shall have been most vehemently melted with Vitriul it becomes Copper and in all respects like to true Copper and yet it had not any similitude of Copper afore even so are we to understand concerning Renovation and Restauration viz. That they perfect their Operations like to Lime or Calx which is extinguished or quenched with water and purifies it self and the force and acâ—imony thereof is taken away by the essential fire and extinguished The Renovation and Restauration of our Nature is much resembling that of the Halcyon or King-fisher the which Bird is renovated by his own proper nature Hence then there are many more such like things to be found as have a power of doing that and of them we have made mention sundry wayes in our Archidoxis or much rather in our Secrets from whence a very many might be brought but that their digression from our present Text of Renovation and Restauration would be too much such things as we there demonstrate the same are to be understood in like manner here in this place concerning Renovation in our reiterated assertion viz. That we cannot sufficiently or certainly know how the fire operates although we see that it consumes the wood for it overcomes and absumes all other things by the vehemency of its heat But omitting this wee 'l betake our selves to another thing So then having abundantly enough spoken hitherto concerning the beginning of Renovation and Restauration let us now go on to discover those things which dâ—renovate and restore We have indeed taught the prepreparation of them in our Archidoxis and have given them their proper Names by which they may be known and heeded Now wee 'l set down the Compositions of them but in the first place their process Now when we speak of and teach you concerning simple Medicines and Arcana'es 't is to be understood that the operations thereof are done diversly for there are some things to be found which do even violently cleanse the Leprosie and do drive away no other Disease so well as they do that and yet nevertheless are as to Renovation and Restauration perfect besides which in the distinctions of Diseases of this kind are the Quintessence the Magistery and Element of Antimony the which doth so cleanse the body from the Leprosie even as it doth purge Gold and Silver melted therein in whom it leaves no footsteps of Impurity So likewise the Element of Sol and its Quintessence as also its Oile and Aurum Potabite do take away the Leprosie together with all Diseases and do renovate and restore so likewise the Quintessence of Hellebor of Colandine of Bawm Valerian Saffron Manna and Betony do renew the body those Diseases abovementioned being excepted for they do not drive them away Likewise the quintessence of Pearls or Vniâ—'s of the Smaragdine the Saphir Ruby Granate Jacynth do renovate and restore the body into all perfection they take away tartarous Diseases as the Stone Sand Feet-Gout Hand and Joint-Gout and the things that are congealed and coagulated and all such like Diseases as arise from Tartar so likewise the Qnintessence and Magisteries of Minerals and of Liquors do renovate and restore the whole body without any defect and free it from the â—alling-sickness Swounding Suffocations and all such Diseases as happen with a deprivation of the senses as â—adness the Vitista or Laughing Diseases and such like The Magisteries and Essence of Tartar and of Alcali do also renovate the body with the perfection of Restauration they take away all Aposthumes and amend the putrefactions and grossness of the Humors In like sort the Essences Extractions and Magisteries of the greater remedies do renovate and restore the whole body as for example They remove Feavers as Quotidian Quartan the Syncchus or continual the Epheâ—â—ra Feaver c. Likewise the first Ens of Margarites are able to renew and restore the whole body and to take away all Womens Diseases together with their Accidents and to render both the Man and Woman fruitful so likewise those same Arcana's do take away all long and incurable Diseases by the renewing and restoring of the body into its supreme Virtues Thus also doth the Quintessence drawn out of Balsom renovate and restore the body and take away Pleurifies and the Pestilence by the admirable operations and virtues of its prefecting property There are many more such like things
that the Halâ—yon or King-fither is not thus renovated nor restored from his own nature but because its nature is such as to be nourished and live on first Entities on this wise when it seeds on the bodies of herbs or seeds and such like his stomach doth by digestion reduce them to their first Ens and doth afterwards our of that first Ens perfect the operations of its Renovation and Restauration for that Birds digestion hath its predestination naturally to first Entities only whence it comes to pass that he doth first transmute all his food and drink into a first Ens and therefore likewise doth he seed only on such bodies as do regenerate and restore with which bodies he is even from the very beginning alwayes provided for and nourished with by his Parents or Dam this also is his nature viz. to be renovated and restored after death and that for this reason because the first Entities cannot at all have their progress or full course in the Bird whilest he lives for the life of this Bird takes away all the virtues thereof by converting them into bloud and flesh but being dead he flourisheth according to the yearly seasons And even as the first Entities disclose and produce themselves in the earth even so in like manner do they then even in the Bird it self put forth themselves and so renovate and restore the dead flesh and this is in nature her self a very wonderful Argument of its most great virtues and power And now were not these things apparent to sight they would seem incredible although thus described by many a one for this cause also doth it happen that the Halâ—yon's do renovate themselves at different times viz. some of them sooner some later or flower according as they have either more early or more late eaten the first Entities for some of them are born and do come forth either sooner or later then other-some do In like sort there are very many Vermine or Worms renovated and restored and that for this reason Because they are fed and nourished by first Entities while they are as yet in the Earth imperfect Many more wonderful things are there that are hidden yea far more then are known or openly manifest concerning which I could write more largely but that it would be too much wide from the Text of the Book of Renovation and Restauration And although we cannot so very well take or get the first Entities as we have written of them or have them in the same Essence as we have demonstrated before yet nevertheless ' t is a thing possible unto us for if we know where the Mineral of Goldlyes hid we shall even theâ—e find its first Ens if we but come afore its perfection for there are certain signs whereby it may be known in what manner the form of the Metal is posited viz. thus Whilest it is in its first Ens it makes trees fruitful and the bottom viz. the Earth fertile it renovates old trees that have produced no fruits for these twenty yeers for when the first Ens of Gold shall lay hold on them or on their Roots they again begin to live and flourish as before but albeit that there are many more admirable things done by the first Ens of Gold then we write of yet notwitstanding these things are sufficient for the demonstration of the 〈◊〉 Ens that viz it is there But when you 〈…〉 or some 〈…〉 and to be noted that tremeâ—tal is 〈…〉 and that it â—â—â—h betaken 〈…〉 these are â—â— be accounted a 〈…〉 of the other 〈◊〉 as 〈…〉 those of Gold When therefore such a 〈◊〉 â—eeâ— oâ— found â—ut 't is to be understood 〈◊〉 〈◊〉 very fiâ—â—t Eâ—s is not in the 〈…〉 up as 〈◊〉 in the hear as it is when it lies in its peâ—â—â—ction but is dâ—â—ated in that place 〈…〉 And therefore this earth is in the virtues of the first Enâ—â—ies for oâ—t of it â—â—e they 〈◊〉 as 〈◊〉 in Celâ—ndinâ— when 't is not as yet compounded or â—â—â—moned 〈◊〉 Ens is in the earth in which it oath its situation for this reason a like earth must be taken be then it much be at length extracted therefrom as we have demonstrated concerning the 〈◊〉 of 〈◊〉 you are likewise 〈◊〉 that there is this 〈◊〉 between the 〈◊〉 Ens and perfection 〈…〉 â—an Renoâ—â—e and 〈…〉 but being perfect it 〈◊〉 â—nely the naturâ—◠〈◊〉 iâ— as to incline thither â—â—â—d as 〈◊〉 but yet â—â—perfectly So then you are to understand from hence that if you would have from them the virtues of those first Entities then 't is 〈◊〉 that you remove thâ—â— from their coâ—â—ulation and 〈…〉 as is demonstrated in Aâ—â—â—nâ—â—'s and Quintessences but yet every thing in its first 〈◊〉 hath 〈◊〉 〈◊〉 Nor let a Philosopher wonder here 〈…〉 that out of a certain earth in which an herb is essentially born before it be incorporated all the virtues of that herb may be extracted 〈◊〉 that the virtues may be 〈◊〉 kept or preserved and the earth may be again put into its place and in such wise as that 't is thenceforth but a meer earth not hath in it any fruitfulness at all because its first Ensâ—â— â—â— now sequested from it that lay in the earth from thence its wont to come to pass that the virtue of such a first Ens may be shut up in a glass and be brought to that state as that the form of that same herb may grow in itself without any earth and after 't is wholly grown may have no body but be notwithstanding a formed thing like a body the reason whereof is this because it hath no liquor of the earth from whence it follows that the stalk thereof is nothing else but a certain apparition to the sight which may be again thâ—â—st down with your â—â—nâ—er into a juice in the likeness of asume 〈◊〉 which demonstrates the Substantial form but not perceptible by the touch In such like growing things is the Quintessence altogether incorrupt and in its highest perfection as in the earth Therefore there is born after this manner out of the first Ens of Gold a concluded or inclosed Gold which in touch is like to a â—ed water and is stirred up and is exalted after the manner of Gold But enough of this Let 's therefore now betake ourselves to the practick of those things as do Renovate and Restore provided they be prepared according to the possibility and rule of Art the which though briefly described by us yet are evident enough for those intelligent men that have a good knowledge of Medicine and Philosophie So then such things are to be known in the first place as Renovate and Restore as we have demonstrated and the first Ens of them is to be extracted and by it is a Renovation and Restauration to be made but for a close of this matter thus treated of wee 'l set down four Mysteries viz. of Minerals Gems Herbs and Liquors as
the dry spirits together by a Pellicane three or four times until all the Lily remained dry in the bottom Although that the first Experience gave this proceeding before fixation yet nevertheless our Ancestors have thereby of entimes perfectly obtained their desire but yet they would have lighted on a shorter way of attaining to the treasure of the Red Lyon had they but learned the Harmony of Astronomy with Alchimy as I have demonstrated it in the Apocalypâ— of Hermes But where as every day as Christ speaks for the comfort of the faithful hath a caâ—e proper to it self the Labour of the Spagyrisis before my time was grievous and very great but now in this last Age by the help of the inflowing of the Holy Spirit 't will be cased by my Theory and Practick and will be declared to all those that shall constantly persevere in their workings with patience Eâ—â— I have tryed the properties of Nature its Essences and Conditions and have known its conjunction aswell as its Resolution and this is the highest and great 〈◊〉 in a Philosopher never as yet made known to Sophisters When therefore the first Age gave forth the first Experience of the 〈◊〉 the Spagyrisis out of one simple Thing made two but when that Invention did peâ—â—â— afterwards in the middle Age their Successors did afterwards by a diligent and thorough search light upon the two Names of that simple Thing and stiled it by One word viz. Lily as being the subject of the tincture Then the Imitators of Nature putrefied this Matter for its time even as the seed in the Earth is For nothing can be born thereof nor can any Arcanum break forth or be revealed before this corruption or putrefaction Then afterwards they abstracted the moist spirits from the Matters until at length by the violence of the fire the dry were likewise sublimed that so by this way they might attain unto maturity like as the Countrey man expects in the season of the yeere where one thing is wont to ascend after another and so to sail away Laâ— of all Even as after the Spring the Summer comes so they 〈…〉 those fruits and dâ—y spirits brought the Magistery of the Tincture to that pass that it became â—pe for the Harvest and disposed it selfe to Maturation CHAP. IV. Of the process concerning the Tincture of the Philosophers abreviated by Paracelsus THe ancient Sp. gyrisis would not have needed such a prolix labour and tedious 〈…〉 had they learned then Work out of my School and so attempted it they would fully as well have obtained them desired End with far less costs and labours But now in this Season in which 〈◊〉 Paracelâ—â—â—â— is becomthe Monarch of Areanum's the time is now at hand of the invenuon of that which was hidden to all the Spagyrisis that were before me And therefore I say take Only the bloud of a Rosâ—e colour of the Lyon and the Glew of the Eagle the which after then hast conjoined them together coagulate them according to the old process and thou shalt have the I incture of the Philosophers which an infinite number have sought after and but a very very few have found Thou Sophister Will thou or â—â—ll thou this is a Magistery in Nature it self and a Magnaâ—â— on wonderful thing of God above Nature and a most preâ—ious treasure in this valley of miseries If thou beholded a extâ—iâ—secally it seems to be somewhat a â—â—le thing â—â— transmute another thing into a much more noble Body then iâ— was before But thou must even brook it and confess that this is a Miracle produced by a Spagyrist who by the Art of his Preparation corrupts a visible externally 〈◊〉 body out of which be excites another mâ—â— noble and most precious Essence If now thou hast likewise learn'd any thing from the Aristotelian Light or of us or any thing of Scrapiâ—'s Rules come hither and bring it forth by experience unto light and preserve the Right of the Schools as becomes a Lover of Honour and a Doctor bâ—t if thou knowest nothing and canst do nothing why dost thou despise me as if I were an irrational Helvetian-Calfe and called me Wandering-Vagaband Art is a second Nature and peculiar World as Experience witnesseth and demonstrates against thee and thy Idols And therefore sometimes the Alchimist compoundeth some simples the which he afterwards corrupts according as his necessity requires and thence prepares another thing For so oftentimes of many things is made One thing the which is more efficacious and doth more then Nature by herself is able to do as is evidently apparent in Gasiaâ—nâ—â—m where ♀ is made of ♄ also in 〈◊〉 where ☽ is made of ♀ and in Huâ—gary 〈◊〉 is made of ☽ Iâ— shall forbear to speak of other transmutatiâ—ns of Natural things they are well known to the Magi and brought to light and are more wonderful then those things that Ovid declares in his Metamorphosis But that you may rightly understand me you must seeke your Dyon in the East and your Eagle in the South for this our assumed or chosen Work Thou wilt not find better Instruments then what Hungaria and Hiâ—â—ria do produce But if thou desirest to bring it from Vnity by Duality into Trinity with an equal permutation and change of each then you must direct your journey to the South for so in Cyprus shall you obtain your whole desire concerning which we must forbear the making of any larger Discourse then what we have here at present declared There are many more of those Arcanum's exhibit transmutations although but a few know them the which though mâ—nifâ—sted by the Lord God to any one yet the reporting of this Art doth not therefore presently break out but the Omnipotent God doth together with it also give understanding of concealing these and other such Arts until the coming of Helias the Aâ—â—â—â—t in which time there shall be nothing so occulâ— but it shall be revealed Ye also visibly perceive thâ—ugh indeed I have no reason to speak a word of these things because some may decide it that in the fire of Sulphur iâ— a great â—incture for Gems the which doth exâ—lt them to a more noble degree then Nature of her self could do But as for that Gradation of Metals and Gems I shall omit the Discourse of them in this place for I have abundantly enough written thereof in the Secretâ— of 〈◊〉 and in the Book of the Vexations of the Alchimish and in other places And now as I have begun the process of our Ancestors concerning the Tincture of the Natuâ—â—llists â—â—e'l perfectly conclude and 〈◊〉 hit CHAP. V Of the Conclusion of the pâ—â—â—â— of the Ancients made by Paracelâ—â—s LAstly the ancient Spagâ—rists did by a certâ—â—n â—derly augmentation of the 〈◊〉 so lonâ—â—ix the Pellâ—â—anated and dryed Lily until it câ—me 〈◊〉 blâ—â—kness with a permutation of passing through all the 〈◊〉 〈◊〉 to be aâ—â—ed as blood and did therewith assume the property of the
the matter of this Balsom forasmuch as 't is behoveful that it have a singular Harmony with the body of man and may so exercise its virtue as that the Human Body may be safe from all the accidents as might be able to happen thereunto from such a matter And therefore there is not onely much placed in the preparation of the Stone or Balsom but 't is much more behooveful to know the true matter it self that is thereto sit and furthermore to prepare and use it as is sitting viz. soberly and prudently that so such a Medicine may be able to purge away all the desilements of the Blood and other superfluities and may induce Health in the room of the Disease 'T is therefore expedient for a true and honest Phisician to have a good knowledge and not to regard ambition and pomp nor to appoint things doubtful or contrary nor to trust an Apothecary too much but well to know the Disease and Diseased or otherwise ye will alwayes heal sinisterly and will get nothing thence-from but onely this viz. The sick is deluded and only deceived by the pride and ignorance of the foolish unmeet Physician But this is a great sin and such as wil not go unpunished For what is it else but a voluntary wickedness viz. For any one to demand money and a reward for that which he knows Nothing of and yet he 'le be a Master but with infamy enough For many men do dis-esteem money and not regard it could they but be rightly advised and informed But if this be not done they lose both their Bodies and Fortunes And yet nevertheless 't is counted a praise to demand money and fees but believe it he that lists for my part I 'le reckon of such a Doctor after another-gess-manner For 't is manifest that of such Doctors who in their own conceits are most highly learned there 's not a tenth part that hath a right knowledge of Simples and much less that are certain of what they command to be done and how the Medicine is boiled by the Apothecary so it often comes to pass that such a Doctor orders such or such a simple to be taken in his composition which himself never knew and haply the Apothecary much less and verily it frequently is so that the Apothecary hath it not at all and yet this Medicine must be called Perfect and the sick must drink it off as a good Medicine and pay deer enough for it but as to the Event that the Patient feels for although it be no wayes profitable to him as to his health yet 't is profitable to the Doctor and Apothecary as to the filling of their Purses But if the Doctor and Apothecary themselves should be possest with the like Disease they would not take such a like Medicine Therefore it may well be guest how miserably and wickedly they act and that 't is most highly necessary for them to order their Affairs otherwise to amend their errors and to follow better things But I fear 't will be a hard matter to tame and master old Dogs But to return to my purpose from whence a just zeal to the miserable and forlorn sick persons withdrew me and to give satisfaction concerning it I say That it is not so much expedient onely to prate or boast of the Philosophers Stone but 't is necessary that that Stone be framed and prepared out of a convenient Matter and be discreetly used But know that many of the Ancients have in their parabolical writings sufficiently discovered that Matter and have moreover disclosed the Operation under figurate expressions but yet have not wholly and perfectly manifested it that so the foolish ones might not abuse it and yet their sons might not have it hidden from them But whereas they are but a few that have followed them and that have aptly set upon the thing these secrets have in process of time been as 't were blotted out of remembrance and Galenical fables have crept into the room thereof But as the foundation thereof was at first laid so doth it even yet stand in the same state or rather grow daily worse and worse This you may see in their Herbaries how do they torment themselves therein How do the Germanes mix Italy with Germany when as notwithstanding Germany doth not need those ultramarine herbs but hath even sufficiency of perfect medicine in her self And therefore lest the truth should be constreined to give place to a Lye and least the darknesses of Galen and his Complices should quench or suppress the Light of nature in medicine it is expedient for me Theophrastus to speak in this little book not as an imaginary Physician but as a knowing one and as such an one as is not ashamed of his actions in Medicine and who by the grace of God assisting have had good proof and experience in many sick persons such as thou Galenist duâ—st not to have visited Tell me now thou Galenical Doctor from whence came thy foundation Do'st thou not place the bridle upon the horses tail Didst thou ever cure the Gout Didst thou ever dare to go to the Leprous Hast thou cured the Dropsie I believe and that upon good reason that thou wilt be mute and suffer Theophrastus to be thy Master But if thou wilt learn learn and see what I shall here write and say viz. That the body of man hath no need of thy Herby-chariot especially in Chronick and long continued diseases the which by reason of Ignorance thou callest wholly incurable for thy Herbs are too too weak for these diseases and cannot of their own nature find out the Centre of the disease Neither wilt thou be able to do any thing with thy Pills unless to purge the Excrements onely and withall because of their inconveniency thou oft expellest the good with the bad the which cannot possibly bee done without the great dammage of the sick and therefore well might those Pills have been omitted Furthermore neither do thy Syrups profit any thing yea rather are as a thing of no value and bring such a nauseate to him that takes them because of their horrible and loath some favour that they burthen the sick and do afterwards induce gripings and danger and do operate against nature But now I 'le leave the rest of thy absurd and improper medicaments for that they fight directly against nature nor should be made use of by any means Whereas therefore those things that I have spoken are true and that ther 's no true medicine to be found in Galen Rhasis or Mesue that can set upon the said diseases in their root and purge them out even as the fire mundisies the skin of the Salamander it necessarily follows that the Cure of Theophrastus is far different from the Galelenical Fantasies and that his Curing flows forth from the fountain of Nature otherwise Theophrastus should be as reproach-worthy as they If therefore we would follow Nature and use natural medicine let
maist without offending me wind about thy intricate thred and search for the Centre of the Labyrinth amongst the dark stars But notwithstanding if thou shalt at any time hap to make use of thy Wisdom and consider what thing the Paracelsian-Art is founded upon and how lame thy hotch-potch-fragments are there would not be that contrariety betwixt thee and Paracelsus For as concerning the things whereof I now do and shall briefly write whereby my Astral Disciples may apprehend and enjoy them and glory of them these things I say may by the diligence of such an one as is not ashamed to learn be well understood there being nothing so difficult but may be known and learned by labour and study The practice therefore of this Work is as follows The preparation of the Matter of the STONE Take the Mineral Electrum filed put it into its own Sperm Others read it thus Take the Immature Mineral Electrum put it into its own Spheare that the desilements and supersluities thereof may be washt away and purge it to the utmost as much as you can with Stibium after a Chymical manner lest that otherwise thou shouldst suffer loss by reason of its impurity Then resolve it in the stomach of the Ostrich which is born in the earth and is comforted and strengthened in its virtue by the sharpness of the Eagle But when the Electrum is consumed and hath after its solution gotten a Marigold-colour be not unmindful of reducing it into a spiritual transparent essence resembling the colour of true Amber then add half so much onely of the extended Eagle as the corporal Electrum afore its preparation weigâ—ed and oft-times abstract thence-from the stomach of the Ostrich for so thy Electrum will be still more and more spiritual But when the stomach of the Ostrich is wearied or spent with labour 't is needful that thou refreshest or renewest it and from time to time abstractest it Then lastly when it hath again lost its sharpness add the Tartarizated Quintessence yet in such a proportion as to over-top it the height of four singers that so it may be deprived of its redness and may pass or distill over together therewithall this do so long and so often untill it becomes white of it self Now then when 't is enough for thou wilt see with thine eies how it will by little and little â—it it self for sublimation and thou perceivest that sign sublime it and so the Electrum will be converted into the whiteness of the exalted Eagle and 't is brought thus to pass and is transmuted by a little labour This now is that wee seek for for our use in Medicine with the which thou maist make a safe progress in many Diseases which will not yield to vulgar medicines Thou maist likewise convert this same into a water an oil or a red powder and make use thereof in all such medicinal cases as need requires Give me leave to tell thee and that truly that there is not a better foundation for the whole structure of Medicine then what lies hid in the Electrum Albeit I do not deny but that according to what I write in my other Books there lye hid even in other Mineral things great secrets but then they require a longer and greater labour and besides 't is more difficult to use them aright especially for the unskilful sor if such make use of them there accrews more hurt then good thence from For these respects therefore it is not laudable for every Alchymist to exercise the Medicinal Art if he bee ignorant thereof It would be expedient that as to this some let and bar were here instituted that so an inhibition might be imposed on such putatitious imaginary Physicians For my part I 'le not bear their blame not acknowledg them for disciples seeing they follow not the truth but account of them as notorious deceivers and sloathful Loyterers such as snatch the bread out of the true disciples mouths and of set-purpose hurt men esteeming neither Conscience nor Art But in our said Electrum prepared there lies so great a virtue of Curing men that there cannot be sound a more certain and more excellent medicine in the whole world Indeed the Galenical Triacle-selling Doctors do call it Poison and oppose it not knowingly but out of pride and meer foolishness I my self do likewise grant that in its preparation it is a poison and as great or greater then that of the Tyrian Serpent or Adder that is put into Triacle but that it remains poisonous after in preparation that is as yet indemonstrable for though to some blockish brains it be incomprehensible yet doth nature alwaies tend unto its perfection and it may therefore be much rather brought to that pass by convenient Arts then alone But I 'le grant yet farther that after its preparation it is a greater venome and more vehement then afore but yet 't is onely such a venome as is so directed as to seek after its like and to find out fixed and other incurable diseases and expell them not in such wise as to suffer the Disease to be operative and so hurtful but 't is as it were an enemy to the disease and attracts to it self the like matter and radically absumes it and it doth so wash even as Soap scoureth off the spots in soul cloaths and together with the said spots doth it self also go off and leaves the cloaths purified unhurt clean and fair So then this venome as thou callest it hath a far other and better efficacie then thy Axuâ—gia which thou art wont to make use of in the cure of the French disease and which thou oftner anointest withall then the Currier doth his skins For this Arcanum which lyes hid in this medicanient hath in its self a well proportioned well-prepared and excellent essence such as admits not of any Comparison with other poison unless you apprehend me according as my self said before and it is as much different from thy â—Span which thou anointest with and from thy Precipitate as to virtue and efficacy as the heaven is from the earth 't is therefore called and indeed is a Medicine blessed by God and is not revealed unto all for 't is much better corrected then those mucky dirty medicaments that the slow-paced Doctor hath in his gown or hath silâ—red through his double Strainers or Fools-bag Furthermore this blessed Medicine hath thrice greater force and operative virtue in all diseases whatsoever name they are called by then have all the Store-houses and Shops thou ever sawest But now I attained not hereunto by idleness sitting still and â—loth nor did I find it in an Vrinal but by Travelling and as thou termest it â— Wandring I perceived that if I would indeed know and not conjecture onely 't was necessary for me to learn by much diligence and labour But as for thee thou suckest thy Medicine and Artour of the old Mattress or Pallet old Cushion or Couch wherein the Necromantick Old Wife
sitteth 't is shee who hath inspired thee and hath covered thy Coelestial Intellect with a Blew Cap for Medicine It doth not therefore â—â— all repent me of my Journyings for I shall continue to be thy Master and trace the steps of Machaon which spring forth from the Light of Nature even as a flower doth by the heat of the Sun But that the Work I have intended may not be retarded and be left imperfect wee shall go on to observe how the procedure is to bee made and what virtue and property Medicinal Nature hath given to this Philosophical Stone and how it may be brought to the end The Residue of the Preparation follows Thy Electrum being destroied as aforesaid if then wouldst make a farther progress and arrive to thy wished end Take the destroied and flying-made or Volatilized Electrum as much of it as thou hast a desire to perfect and put it in a Philosophical Egg and seal it excellently well that nothing may evaporate Let it stand so long in an Athanor until it doth of itself without any addition begin to be resolved from above in such wise that there be an appearance of as 't were an Island in the midst of that sea the which doth day by day grow less and less till at last it be changed into the blackness of Shoomakers-black or Ink This blackis the Bird which flies without wings by night the which even the first cloestial dew hath by a perpetual Coction and ascension and descension transmuted into the blackness of the head of a Crow the which doth afterwards assume the Peacocks tail and then gets the feathers of the Swan and last of all receiveth the highest Redness of the whole world the which is a sign of its fiery nature by the which fire it expells all the Accidents of the body and cherisheth the cold and dead members Such a Preparation as this is done according to the saying of all Philosphers in one onely Vessel one Forâ—acâ— one Fire the vaporous Fire never ceasing So then that Medicine is as 't were Celestial and Perfect or at least may be made a more then perfect ☽ or Medicine by its own proper Flesh and Blood and by its internal Fire produced and turned outwards as was spoken of but now whereby both all the desilements of Metals are washed away and by which also the hidden parts of Metals are manifested For that same More-then-perfect Medicine can do all things it penetrates all things and infuseth or pours in health in that very self-same time when it expels the Evil and Disease Therefore there 's no Medicine in the Earth that is likeit Herein then exercise thy self and be strong for this is it which will bring thee praise and glory neither wilt thou be an imaginary but a knowing Physician yea thou wilt be even constrained to love thy Neighbour for such a Divine Arcanum cannot be perceived or understood by any one without Divine Assistance nor its vertue for 't is unspeakable and infinite in and by which the Omnipotent God is to be known But know that there 's no Solution made in thy Electrum unless it hath perfectly run through the Circle of the seven Spheres thrice for this Number becomes it and this Number it must fulfil Give heed therefore to the Preparation for 't is the cause of Solution and to the glorified destroyed and spiritualized Electrum use the Tartarizated Areanum to wash off the superfluities which hapned in the Preparation least you labour in vain But yet notwithstanding nothing of the Arcanum of Tartar will remain there but you are to proceed with it onely circularly according to the aforesaid Number for so it easily becomes of it self in the Philosophical Eg and Vapour of the Fire a Philosophical Water the which the Philosophers call a Viscous Water It will also coagulate it self and represent it self in all colours and at last be adorned with the highest Redness I am prohibited to write more plain of this Mysterie it is at the Dispose of the Divine power For this Air is most assuredly the Gift of God and therefore all men cannot understand it God bestows it on whom it pleaseth him nor will be suffer it to be sorcibly wrested out of his hand but will alone have the Honour herein Whose Name be blessed for evermore Amen Now follows the use of the STONE 'T is likewise expedient that I write of the use of this Medicine and its Weight Know therefore that the Dose of this Medicine is so little and small that it is scarcely credible and that it must be taken onely in Wine or the like but however taken it must be of the very smallest Quantity because of its heavenly force vertue and efficacy for it is onely for this end manifested unto man that so no imperfection may remain in Nature and it is so provided and predestinated by God that the Virtue and Arcanum thereof may be produced by Art to the intent that all creatures may be constrained to be profitable unto man as being Gods Image but above all that the Omnipotency of God may be made known He therefore that receiveth his understanding from God to him shall this Medicine be given But the ignorant Galenical Drone will never be able to comprehend it but rather loath and abhor it for all his 〈◊〉 are Darknesses whereas this Work doth operaâ—◠〈◊〉 in the Light of Nature Thus in few but true words hast thou the Root of all true Medicine and its Original such as no body shall pluck from me no though Rhasis with all his soul off-spring be staringmad though Galen be as bitter as Gall and Avicen gnasheth his teeth and Mesue lyes largely yet it will be too high for them all and Theophrastus will stand firm in the truth Whereas on the other side the maimed works of the Apothecaryes and the sinearings of the Physicians together with all their pomp and foundation will tumble down One thing more 't is convenient for me to speak because my present Writing will seem obscure to many thou wilt haply say My Theophrastus then speakest too briefly and intricately unto me I know not thy kind of speaking and how rightly thou declarest thy things and Arcanaes this Writing of thine will not profit me at all Hereto I answer thus Pearls belong not to Swine nor a long tale to a Goat for Nature would not give it them therefore I say He to whom God will vouchsafe it he shall find sufficiently and more then enough yea more then he hath been desirous of I write these things for an entrance and beginning follow thou on prudently neither shun thou study labour or the Coales Let not the bragging praters seduce or hinder thee nor turn thee aside from that diligence which is requisite for by perpetual Meditations are many fruitful profitable things found out Wherefore accept of what I give thee in good part and apply thy self to make use of the Fountain so shalt
't is Salt onely that departs or separateth Some Salts purge by Vrine for all the whole Vrine is nothing else but a superfluous Salt The Excrement or dung is a superfluous Sulphur 〈◊〉 nothing of the Liquor departs as superfluous out of the body but abides within On this wise are all the â—oidings of the excrementitiousness of the body the Phlegm is expulsed by the Nostrils by the Ears by the Eies and other waies and all by the Salt But now you are to understand that this is done by the Archeus from whom they derive their Operations as shall be last of all declared Now therefore even as there proceeds from the Archeus a Laxative Salt that is to say One purgeth the stomach and comes from the stomach of the Archeus another purgeth the Spleen because it comes from the Spleen of the Archeus Even so is it likewise with the Brain Liver Lungs and other members for the member of the Archeus is the mover of the member of the Microcosm You must know as concerning the Alcaâ—â— and Salt that it is various One is sweet as Cassia anâ— is a separated Salt which in Mineral is called Antimony Another is an Egar Salt as Sal Gem Anothus is sharp as in Ginger Another is a bitter Salt as iâ— Rhubarb and Colloquintida Moreover you must know that many Alkalies are begotten as that of Harmes many are extracted as that of Scammony many are coagulated as that of Wormwood all which is to be understood according to that which is to be considered oâ— and known in the Salt Likewise some things purge only by Sweat some by consuming the diseases and the like for as often as there is a peculiar savour so often is there a peculiar operation and expulsion but yet there 's no more then two kinds of working that iâ— the Operation of the thing and the extinct or quenched Operation CHAP. III. SVlphur Operates by drying up and consuming Superfluity whether it be of it self or of other things it must be wholly consumed by Sulphur provided that it be not subjected under Salts Thus a Medicine of Salts produced out of the Liver of the Archeus is good for the Dropsie to consume that which is putrefied and corrupt But yet there 's need besides them of the virtue of Sulphur for the taking away of that same diseases to which those kind of diseases are subjected as to their Originality although every Sulphur is not able so to do And 't is so produced from the nature of an Element that every kind of sickness which the nature of the body begets hath its contrary out of the Elemental nature and this is done universally and particularly therefore the several kinds of Diseases are to be known from the kinds of the Elements so the one is alwaies the sign and manifester of the other The like judgment is to be had concerning ☿ it assumes that which hath not to do with Salt and Sulphur From hence are made the Diseases of the Ligaments Arteries Joints Articles and such like therefore in these Diseases this One thing is to be heeded that the Liquor of ☿ be taken away But the said sicknesses are to be removed by those things which shal seem suitable beneficial unto each which are demonstrated by the speciality of things in nature and in Philosophy by the thing itself and nature which for brevities sake we here omit CHAP. IV. ON this account therefore the Phisician is to understand the three kindes of all Diseases One is of Salt one of Sulphur and one of Mercury Those of Salt are on this wise viz. Every lax or loose Disease is generated of Salt as the Flux of the Belly the Dysenâ—â—ry the Diarrhea the Lyentery c. But that is Salt which lyes in its own seat For every voiding of Orâ—â—re is caused by the Salt both in sound men and sick One is the Salt of Nature viz. the sound mans The other is a corrupted and resolved Salt From hence 't is to be gathered that even by Salts the Cure of it is to be perfected in such wise that the Salt may again rectifie and separate the resolved Salt from the the Sound then afterwards the Sulphureous Cure follows as being a kind of confirmation of the Operation of the Salt for that doth bear rule over this and is a special Sulphur out of the virtue of the Archeus c. Furthermore out of Mercury do all those Diseases arise that possess the Arteries Ligaments Articles Bones Nerves c. For the substance of corporal Mercury doth not bear sway or rule in other places of the body but in the external Members onely For the Sulphur doth mollisie and cherish the internal Members viz. the Heart Liver Brain Reins c. And Diseases of those are to be called Sulphureous for a sulphureous substance is placed in them an example whereof we may take from the Chollick the cause thereof is Salt in reference to the Intestines in which salt predominates and begets many kinds of Chollick viz. One kind if it be resolved Another if it be too much hardened For so it exceeds its temperature and becomes either too moist or too dry thence it comes to pass that in the cure of the chollick the humane salt is to be rectified by the Elemental salts But if any other salt be thereto joined then of sulphur thou shalt esteem it an overwhelming of the salt and not the cure of the Diseases of the Chollick So likewise in Mercurial and sulphureous Diseases a proper thing must be applied unto each and not acontrary thing to a contrary but a thing proper must be accommodated to that of its like nature for the Cold doth not overcome the Hot nor the Hot the Cold in Natural Diseases but the cure proceeds from that which hath generated both the Disease and the place thereof CHAP. V. THE several kinds of Diseases are divided into various Boughs Branches and Leaves but yet the cure is but one For example Consider a Mercurial Disease and you shall finde that the Mercurial Liquor doth likewise pass into many Branches and Leaves so 't is in the small Pox or Pustules all the kinds thereof are under Mercury for the Disease it self is Mercurial Some French-Poâ— are under Common Mercury some Pustules are under a Metalline Mercury some are under an Ebonywood Mercury some are under a Mercury of Antimony The cause is this viz. the Mercury goes to its proper Branches and not out of order 't is needful therefore that the Liquors of Mercury be known for he it is that heals that which his salt dissolves There 's also another thing which is placed in it viz. An Incarnative and Consolidative Virtue according to the nature of the Mercury But now this mercurial Liquor is manifold In â—â—als the Liquor of Mercury is like a metal In Juniper and Ebony 't is like Wood In Markasites Talx's Chaâ—ymia's 't is like a mineral In Brassatella or Addersâ—â—gue Arsmart
but Relolleaceous Nevertheless hence it is that on what part soever it is turned or inclined it cannot dye For who can separate or take away that which is an Individual from that under which it lies hid But in this place we speak of cold and hot Cherioes and not Relolleums As for the Rest of what may be here desired You may read it in The Discourse of the Original of Diseases CHAP. V. LIke as I have in the former Book delivered in many and sundry Rules the knowledge of the Nature of those things which is either hot or cold So in this place the present Rule now to be observed iâ— concerning Hearbs the most of which part are cold and dry alias moist yea and such as have in them a certain obscure viridity Now although thâ—â— these are esteemed hot yet are they truly cold is Vervain shepherd purse Othersome are reputed cold whereas they are hot as Bugloss Dill and that on this Account Because the Coagulated Humidity brings by its Congealation a most great driness and the Resolved Siccity doth not resolve without some little moisture because of the Cherionick Nature For 't is evident that otherwise nothing can be begotten of the Element of the Earth but it must be hot nor of the Element of the Water but it must be cold for this is the Order of Nature But that no such thing doth come to pass the External Elementatedness is the reason thereof for it corrupts and breaks the former Nature Wherefore 't is to be heeded and dealt with according as is its Cherionick-nature that is according to the Guidance of Experience Likewise because the same Nature whether it be hot or cold doth not form the body under which it lies hid there 's no need that you should pass so much for the Body but bestow all your Experience upon the three aforesaid Natures according to what we have afore spoken in the first Book CHAP. VI. LAstly the Physician is to observe the bodies of such things as 〈…〉 for all those Bodies in which these things lie hid are nothing else but â— Liquor under which is hidden that which is Cherioniâ—alâ— but the liquor is Congealed in like manner in or with its own Element even as the Iliastes hath brought it forth wherefore the separations of Nature do again resolve that which Nature hath Congealed and in this resolution the two aforesaid Natures are separated Hence 't is evident that the Externall Elementated things of Nature are the Relolleum-accident of Nature and being apart do not partake of any Virtue So likewise 't is clear that the other Nature is fully and most perfectly present in such things as abide in their proper Innated and in their proper Accidental Quality both of them in their separation From these things 't is evident that there 's nothing in-born hot or cold but that which is Innase doth neither profit or disprofit any one Yet besides there is another certain Nature which induceth an heat or cold according to which we judge of the heat or the cold viz. by the Cherionicall Testimony or Touchstone by the mediation of which every sickness is to be healed for that same Frigidity or heat doth upon its ingress or entring in incline to or betake it self unto the sickness or distemper the which its Innate property doth never affect All these things are to be found in the Book Of the Conjunctions of things in the Proprieties of the two Natures according to the three Principles and that according to the prescription of Philosophy Moreover you shall see the Order of the Degrees in the following Chapters and that according to the reason and Nature of their Elements CHAP VII These things following are of an hot nature such things as come forth from the Earth do possess the first Degree of Heat Dittander Lyons foot Anthor or Rosemary flowers Lacca Dadder of Time Fig. Broom Costus Pennyroyal Humulus Lencopiper Hartwort Cretamus Scammony Teazels Basill Horehound Sagapen Agrimony Gâ—ntian Eaecampane Cipress Great spurge Gallingall Philiâ—endala Blouawort Laudanum Claves Moncks Rhubarb Macropiper Fonrel Granes of Paradise Civonia Bawme Chamepitis Badellium Fumitory Thistle Cheiry Mellilot Clary Fiâ—la Calamus Hirundinaria Pâ—oâ—y Ginger Flammula Herb of Paradise Lavender Mustard Calbanum Gamandrea Liquorish Succory Cubebs Cardamoms Marjoram Mother of Time Opopanax Ammoniacum Aireal things do claim the second Degree of Heat Tereniabin Nube Chaos Ilech Such things as proceed forth from the Water are in the third Degree of Heat Vitriol Sulphur The Golden Talck Copper The Topas Carniola Both sorts of Arsenick Red and White The Kakimia of Salt The Granat The Red Marcasite Congealed Salt Sal Gem. Gold Smaragdine Copprose Molten Salt Argent Vive Realgar The Kakimia of Sulphur The Chimeaolae Calcis The Iacynth The Crisolite Ogorum Feathered Allum The Ruby Such things as come forth from the Fire affect the fourth Degree of Heat The Hot Lightning Every Aetna The Hot Hail CHAP. VIII The following things are of a Cold Nature Such things as are produced out of the Earth are Cold in the first Degree DOdder Strawberries Comfrye Brancursine The Mandrake The Rose Acetum Cicâ—nidion Chesnuts Water-Lilly Lentils Eyebright The bitter Veâ—ch Mallows Herb-Mercury The Pomegranate The four greater cold seeds The Flowers of Mulbery Ribes Dates Beans Galls Crispula Ath. The Gourd The kinds of Sanders Tragacanth Nightshade High Taper Lettice Endive Gladwin The flower of bread Corn. Henbane Purslane Citron The kinds of myrabolanes Ripe Apples The fourlesser cold seeds Melon Snapdraggon Pisa. Darnell Lilley of the Valley Cowcumbers The greater Arrow head Fleawort The kinds of Poppies Such things as are produced from the Ayre possess the second Degree of Cold. As Nebulgea Such things as proceed from the Water possess the third Degree of Cold. LEad Camphire The white Kakimia Electrum terrae Thallena alterrea Thallena frigida Antimony Hoematites The 3 sorts of Tin Alumen de glacie The silver marcasite Iron Silver Alumen Entali White talk The three kinds of Corrals Lotho Aqua glariona Such as are produced from the Fire are of the fourth Degree of Cold. Crystall Arles The Baeryll Cold lightening Citrinoeus Cold Hail Citrinula Snow Ice CHAP. IX T IS therefore to be observed that by what reason or consideration every thing proceeds from the Elements by the same Reason also doth it posses the same degree according to the aforesaid Rules Moreover whatsoever sensitive thing exists from the Elements the following figure will discover The subsequent Sensitives which proceed from the Earth do occupy the first degree of Heat as Men. Children or Boys Capricorn or the Goat Leopards Lyons Horses Oxen. Bears Rams Wolves Cocks Foxes And such like The following Animals born from the Ayre do obtain the second Degree of Heat The Eagle Ostritch Phoenex Swallow Sparrow Heron c. And all flying living creatures except such as are in the Water Those which are generated from the Water have the third Degree of
virtues give an assault onely in the Synodoia othersome in the Mania or Madness others in the Aschlyte others in the Lethargy c. And this is to be imputed to the concordant property I esteem it worth knowing in this place that which lyes hidden in Nature as in Gelutta or the Herb Chameleon and Bawm which renovate and convey away the Disease without any virtue of the Degrees viz. in renovating and repairing the former Juvenility or Youthfulness and Lustiness But by what reason or cause and by what virtue these things are done is declared in the Book of Long Life as some certain peculiar Mysteries which besides Arcanum's are in the Nature of things Wherefore I think it expedient to pass them over in this place that so I may prosecute what I have begun concerning the degrees of the four Elements And although here are many and sundry virtues which do overcome and conquer Diseases some by their diaphoretick Nature others by a Narcotick others by other properties yet as for these things I refer them to those that give their mind to Theorems and Speculations CHAP. IV. EVery Confortative it temperate In this place the Substance will impead or hinder nothing be it cold or be it hot yet notwithstanding it will not at all endamage the Quintessence in its work Moreover every Specifick is a Quintessence without any corrupting or breaking of its own body Besides there is nothing temperate but the Quintessence all kinds of bodies are Elementated in nature and in their proper accident The degrees of Health Such things as proceed forth from the Earth do possess the first degree of health as All kindes of Herbs Seeds Roots Sponges Animals Flowers Barks Fruits The things of the Ayre have the second degree as all kinds of Birds Those of the Water have the third degree as All kindes of Metals Marcasites Kakimeaes Salts Minerals Rosinous Sulphurs Fishes Gems Stones The things of the Fire the fourth Degree The Tincture The Stone of the Philosophers Albeit there are some other virtues also so be observed which lye hid in Herbs and not in flying things nor in Metals even as the Vrsina the Carlina or the Carline thistle declare the which admit in themselves other different virtues besides the degree amongst which also is the Smaragdine which besides others admits of another 〈…〉 in it self yet they tend not at all to be 〈…〉 onely external virtues and do not at all 〈…〉 CHAP. V. HItherto we have spoken of 〈◊〉 now for Laxatives and their degrees therefore first of all us to be observed that that division or distinction by which Laxatives are divided into four Natures is not to be observed in this place the which forsooth are described on this wife according to the ancient custom Colequintida and Scammony purge Choller Turbith and Ellebor Phlegme Manna and Capillus Veneris the Blood Lapis Lazuli and black Ellebor Melancholly Besides some things there are which drive out a yellowish or yelky Choller Others an Eruginous Others a yellowish cittrine Hydropical Water And others of that kind there be which are elsewhere described which with us are unworthy of credit and that on this account Because the former things operate by alias upon the peccant matter even in any kinds of Diseases whatsoever And by this Sentiment or Rule the innate Disposition of Coloquintida is to provoke to stool where there is Melancholly So Turbith stirs up stools not unlike to slyme even in choller and so is it with the others Wherefore that Judgement concerning the colours of the Stools or Excrements is not to be taken from the Nature of the Disease but rather from that which stirs up the stools Moreover although the Stools or Excrements do sometimes make an Exit or outpuâ—s according to the disposition by the reason of the sickness from which they are produced yet 't is to be considered without difference with or in what Purgations these stools are to be stopped vlz. not according to the nature of the four Humours but rather according to the nature of the four Degrees which do more powerfully stop the belly O great Alaoscopy by which men determine to call that in question which could not by any means be apprehended as shall be the more clearly evidenced beneath when we speake of Stools CHAP VI. LIke as I have made mention of the Degrees of Laxatives in the former chapters so in this place do I rehearse the same things whereby they may take the deeper Impression in your minda viz. that Laxatives do not wholly observe the degrees of the four Elements but have mixt degrees without any respect to the Elements Wherefore the Nature of the Disease is to be the more diligently look't into least von do too rashly abuse Comfortatives in healing a Disease but rather order and accommodate it so that it may on every side square with the nature of the disease and that thou maist in what place soever apply a degree to the disease But lest we should in this place rush into this order of purging with unwasht hands as the proverb goes this is the Work and this is the Labour 'T is to be observed therefore that sometimes there are unequal parts in the same operation in the fourth degree as sometimes Ellebor takes away that which Tithimal or Spurge cannot Likewise the Catapurias or great Spurges expell that which the other two could never bring to pass sometimes Praecipitate sometimes Esula or the smaller Spurge likewise Cassia Fistula Besides sometimes in Fevers a Laxative purgeth Febrile humors as Centaury sometimes in the Cataleptick disease as Hellebore sometimes in the Ascarides or Worms as Agarick and so in others of that kind the cause whereof is Nature and not the humors the which is here unto destinated that it may take away whatsoever is Melancholy or Cholerick or Phlegmatick or whatever other thing may relate hereto For that which you call Eruginous or rusty â—anker'd Choler may slow out from all these according to the account of humors As for all these things what mysteries each have in themselves apart experience will declare CHAP. VII AS for the Degrees of more Intense or Violent and more Remiss or slow Purging note these things which follow 1. Polypode The tops of Botim Maidonhair Turpentine Sene The tops of Elder Gamandrea Stomachiolum Manna Succory The tops of Danewort Whey 2. Siler montanus Sowbread Turbith Asarabacca Hermodactyl 3. Rhubarb Esula Vitriol Diagridium Agarick Lazulus Scammony Centaury 4. Both Hellebors Colloquinoida Tithymal Serapine Cataputia Praecipitate CHAP. VIII AS for Incarnatives and Consolodatives note and observe these things Incarnatives and Consolidatives have in themselves four degrees but the Consolidatives do exclude the Elements in the some manner as the Laxatives do 'T is therefore observable in the first place in what order or proportion the sicknesses which we would heal have their consistency in the degrees For from hence follows the like degrees of Natural things for some
Tartars like as Anatomy in its parts demonstrates the same Whereas therefore 't is a certain Tincture we are necessarily constrained to consider of and to heed Resolution and what it is that must be resolved or what assumes the tincture of Resolution and what things of the Resolutive Matter do necessarily appear in the Microcosm CHAP. V. NOw as to Relolline and Cheronian properties they are to be understood thus That which doth disorderly by force overcome the other part according to the nature of the Iliaster thereof must be onely a Relolline Iliaster and therefore such a thing proceeds not from Equallity but doth by force get above Equallity Nor doth this proceed from the nature or disposition of the Microcosme but rather from the property of the Ares from whence also the Iliaster is derived which doth forcibly drive away the Disease and that by the virtue of both Natures the which you are to understand thus viz. That here the twelve Granes are to be divided according to the number of the Dose And now the sixth Grane is the beginning or first the other six Granes exhibit or resemble equallity But now in the Cheronians you must number from One even to the Sixth nor are you to proceed farther forasmuch as the half part of this viz. that part which is from six even to twelve for the Cheronian and Relolline property do assume or choose their middle in the sixth number but yet each of them with their own proper Iliaster Although such Doses may be brought above equallity from the virtue of the individual Iliaster the which is able its like manner as a certain Crocus or Saffron to perfect its own operation CHAP. VI. MOreover as to what is requisite to be known concerning the Doses of Arcanae's of essated and Essentificated things of Specificks and other such like 't is on this wise viz. The Dose must be taken out of the aforesaid Granet and then 't is convenient that there be added thereunto an Essated and an Essential an Arcanum together with a Specifick of an equal virtue and Complexion and that on this wise viz. that the virtues of the Arcana'es be as 't were heaped up above the Equality of Diseases For although according to the variety of the Species or Sorts there be a peculiar and proper Dose or Guiftedness yet notwithstanding the Dose is nothing of hindrance in that place Therefore consider again what damage may ensue thereby as for Example if an Areanum shall have been powerfully administred and some detriment should happen to arise hence-from either in the Paroxism or fit or in any other manner or if a former old Disease should be stir'd up or some other new Disease bud out thou must not therefore presently ascribe it to the virtue or efficacy of the Arcanum but rather consider well aforehand the proprieties of that body in which such a like Arcanum is posited for 't is possible that in one Simple onely composed by nature there may lye hidden together both some excellent Arcanum and also a most great poyson and introducer of soone new or else of an old Disease Wherein observe in things composed by nature that the Dose be kept and observed after this manner least that it should implant a new poison or some deadly seed into the body as is manifestly evident in Misselte which cureth the seventh Species of the Epilepsie But on the other hand it also induceth another disease viz. the Siphyta or Phantastick disease c. of the first Species or kind But if the Dose in the Falling-sickness shall have been in the Arcanum The Physician is furthermore to consider that that Arcanum doth not exhibit any Dose but the body it self which brings the first kind of the Siphyta doth it but even that very body it self is anticipated or prevented by the Dose So likewise is it in the Apoplectical and Lethargycal when the liquor of Colcothar is taken according to the Arcanum of the Dose and yet if the Microcosmical body shall not have been considered herein then becomes it a most present poison of a new disease viz. of Tartar therefore in this Chapter we would have every Physician to be warned that whatsoever kind of medicine he is about to administer he often set this rule before his eies and observe it very diligently and not step a nails bredth awry CHAP. VII BVt as concerning Spagyrical Doses as in Alcohols Balsoms and other Magnalia's of that kind take this rule That their true use and consequently their very foundation it self proceedeth from a Tincture and is onely an Ephalatheral or particular conjunction the which you must consider of after this manner That the Anatomy of the microcosme doth also consist in the very smallest drop of all For every Spagyrical degree is a Tincture of its own virtue and 't is to be understood by every Physician that in every drop how many soever of them there be so many entire Anatomies there be both in the Microcosme and in Elementated things But that yee may know those kind of Doses observe that in the universal operation there are onely three Divisions comprehended viz the Elixir the Essatum and the Tincture the Elixir's Dose iâ— in the sixth minute but the Essatum's is in the fourth minute and half But the Tincture it selfe consists or abides in the Centre Hence likewise observe that such like Extractions are to be judged of according to the body For verily the body wâ—o its 〈◊〉 is an Equal Ares and that same is the Aniadus in an Equal operation Here also the Dose divides it self into Karenaes but a Karena is the twenty fourth part of the smallest Drop the which notwithstanding cannot pass into a Quateraion or Quarter part unless it get some bigger body But the temperature passeth out from that body and exhibits its Dose according to Diaphinicy or transparency But that you may both find and judge of these things exactly consider then colours for as much as the colours discovers the Dose the 〈◊〉 to in this 〈◊〉 the Karenae to be sought for and not in the Quaâ—â—ity of the visible substance for the virtue is scituated in the colour and a iâ—â— out it there can issue forth no virtue CHAP. VIII MOreover as touching Medicaments that are 〈◊〉 either by Art or Nature what the Doses are which must be heeded in them observe Whatsoever undergoes a Reverberation not transmutes its self in itâ—â—orm is as the ultimate matter of things 〈◊〉 out even to the 〈◊〉 〈◊〉 Grane But it 〈…〉 its form it then ascendeth even unto the hundred and fourtieth and so many Granes makeâ—â—Spaanâ— every Dose is Oâ—e Degree the which we do even aboundantly 〈…〉 very entrance of this Book For as many Granes as are taken for a sufficient 〈◊〉 of a Disease so many do likewise constitute and make one Degree 〈◊〉 in common calcined things 't is the hundred and thirty eighth drop is a Dose In Aâ—â—e-calcined things after their passing the Fulmen