mention from whence if that thou doest but understand it well and consider what is above-said thou mayest of thy self find out many more things But I sweat and insensibly transpire Thus much for this Chapter and for this time shall suffice CHAP. XVII Of the Hairs OUt of almost all the Parts of the Body do Hairs grow and they are made not only of visciditie of the Excrements of the fourth concoction growing in the pores which by addition of new matter grow in length as some do falsely imagine but they take also not the least part of their matter from the resolved parts of the body as appears by this Experiment for if by Diastatick Art thou wouldest increase hair by means of a Willow tree as shall be taught in the Practice and if thou continue the medicine longer than it is fit thou wilt assuredly bring a weaknesse upon the part which can be by no other means but because by the violence of the medicine the parts being resolved further than Nature doth suffer are lost And for the confirmation of this Truth hairs are seen to grow long after Death whereas there is no concoction So as there can be no Excrements of the fourth concoction and therefore they must needs come from the body resolved which resolution is added to the hairs by the vital spirit which is still there remaining For by any other means this addition cannot be whence also our assertion of the remaining spirit is confirmed Hence appears how great agreement hairs have with the body and whereupon we use them as Instruments in this Art It is well known what strange things the Ancient Magi did by hairs and why the like may not be done I see no reason It is also a thing well known by hear-say how love hath been procured by means of hair burned in a Candle Astrologically made which though it be not as no reason it should ordinarily known to the vulgar yet to some it is and though it be mingled with filthy superstitions yet I that am wont to reduce all operatious to the possibility of nature never thought them absolutely and precisely necessary to the producing of the effect So likewayes we have known many diseases otherwayes incurable cured by hatrs especially taken from the part affected if being duely putrified and mixed with things signed they be implanted into plants as every man may prove according to our doctrine So if hairs be taken from the four principal Emunctories no doubt but well prepared they will cure all diseases I would counsell the Readers that in consideration hereof they do not so carelesly scatter their hairs up and down which may be the cause of much mischief nor yet burn them for that as-experience showes hinders the growth of them but bury them in some wholesome ground adding unto them things to strengthen the head which will much conduce to your health CHAP. XVIII Of the pairings of the Nails and the Teeth THe Nails as well as the hairs have their original from the excrements of the fourth concoction separated from the nourishment of the bones and the harder parts and get thence their hardnesse which we see and grow in the outmost extremities for the body doth not very plentifully exhale such matter as proceeds not but from the whole compacted parts therefore the Ancients used the pairing of nails against some most rebellious diseases because it cannot be denied but fixed diseases lurk in the fixed parts of the body and therefore most Antiquity used these and we also prescribe them against Quartans Leprosies Gouts in the feet and hands and the like diseases but we have something altered the manner of proceeding for they tyed them about fishes or other beasts and so let them go alive which preparation seems too rare to have any transplantation done by it but in a very long time and many things agreeing thereto and therefore we not omitting them adde some specifick by way of fermentation which will attempt both sooner and more certainly Of the Teeth you may for the Art say as of the Nails but because they do not alwayes grow in bignesse they rather seem meet to prevent than cure for they are made of a most fixed and strong substance as we may see by them who have been long buried whose Teeth are sounder than any other Bones therefore they send out but few spirits and scarce multiplicable by Art yet because they last long sound and send always out some portion of the spirit they are fit for such curable effects as require no great plenty of spirits and such precaution especially is required but the place sheweth thee diseases of the mouth how therefore by means of these thou mayest prevent diseases of the Teeth it shall be spoken of in the Practice The rest we leave to thy consideration CHAP. XIX Of the Spittle and Excrements of the Nose THere is a threefold spittle for it either falls by distillation from the head to the Pallat or is brought up by coughing from the Lungs or by nouceousnesse from the stomach which is spit out of the mouth but that which is Domited up deserves not the name of spittle That which comes from the Lungs hath almost alwayes the originall from the head and by distillation slides into that part and there digested a while is spit out I am not ignorant that from the Lungs sometimes there proceeds bloud and purulent matter but these are to be referred to bloud and matter We in the mean time will speak of spittle which is nothing else but the crudest part of the meat and drink which nature cannot digest and concoct into good nourishment sent first from the stomach to the head by vapours and then distilling again from the head to the inferior parts then sent out by the mouth is called spittle Sometimes there comes a waterish and indigested matter which is sometimes sowr immediatly from the stomach to the mouth which containeth sowr parts of a corrupted nutriment being otherwayes inspired and hath the name of spittle These all because they have made some stay in the body do according to the former doctrine carry some vital spirit with them therefore we may use them in some lighter diseases according to the portion of spirit which they hold Of the Excrements of the Nose as much may be said but this must alwayes be remembred That you use them to the Diseases of the parts whence they proceeded onely this I will tell thee there is nothing comes from the body weaker or of a lesse spirit than those which praecede partly for the little stay that they have made in the body partly from the few places they have gone through and partly from their indigestion yet I would have thee take heed of them especially if they be new voyded and the Disease be in these parts whence they proceed lest thou shouldest repent thy carelesnesse especially take heed of the foam coming from the mouth of Epilepticks and of the
Disposition of the Body and by its voluntary going out the death of the Body whence it was taken Hence also proceeds that salt of blood which by its colour sheweth the same things that the Lamp did by its light of which more hereafter And hence also arose all natural Philosophy by means whereof the affections are moved and after a manner tyed nearly and only naturally But of this enough CONCLUSION VII The vivallity or liveliness lasts till the excrements blood or separated parts be changed into another thing of a diverse species The Proof and Explanation ' of it ALL things which have their original from the Elements after they are come to perfection do straightway go back again to their principals from whence they took their beginning for so it is established by Providence that what is begun by motion shall never be partaker of state or rest Yet doth not the thing immediately cease to be in that spirit wherein it is untill another form be introduced into the matter which also brings with it new moods and new operations I speak not here of subordinate forms which are known to be common to many spirits the change whereof is not alwayes required in the change or corruptions of the presence or absence of forms we can no way judge but by the moods and faculties of the subject We say therefore that vitality doth so long last in the excrements blood and other separated parts as they are not changed into other things of a divers species which being clear of it self and by that which is abovesaid needs no other proof yet this is to be noted First That things have more vertue and energie in their state than in their declinations and the nearer they are to their absolute change the lesse they work Secondly That every change of the substance doth not change the form for in things where only the superfluities are taken away leaving the essences which work in a sufficient matter well disposed and digested and are full of the vital spirit of things there the form is not only not changed but more free than it was and worketh more powerfully Moreover we see that some corruptions are necessary to the furtherances of some operations though this kind of corruption if we give it the true name is rather to be called fermentation for by it the spirits are stirred up and made more able to shew their power but there is a mean in things and certain bounds beyond which the truth cannot consist therefore we must proceed very warily lest while we strive to stir up the spirits we dissipate them which I have seen happen to many men both in this Art and in Alchymle CONCLUSION VIII One part of the body being affected or ill disposed by hurting the spirits all the other parts do suffer with it The Proof and Explanation c. I Conceive that this so common and received an Opinion by all Phisicians allowed and confessed to be true needs little proof therefore we only say this That the cause of this compassion floweth neither from the body nor from the particular form of the part nor from the likeness nor lesse likeness if it be considered only so far forth as the cause of likenesse is considered which floweth from the same or the like proportion of spirit but from the vital spirit which goeth through the whole body and is resident in every part thereof for a disease terminatively is not of the body but of the spirit for there is no disease of the body however it comes which happeneth not by the weaknesse of the spirit neither can any distemper of the body last long where the spirit by which all evils are amended flowrisheth and is strong This spirit is that nature whereof Phisicians ought to be helpers upon them the Universal Medicine is built whereas unhappy are those Phisicians and unhappily they speed who either neglecting or wronging this spirit destroy all things by their violence while they think so to cure the disease which by opening a vein do exhaust this spirit and by purging the body from hurtful humours by rank poison that kill this spirit thrust with those humours the soul out of the body And these are they which by their villany and ignorance have dimn'd the glory of Physick which being given over to vain contentious and unprofitable disputes have erred from the simplicity of Nature which though they be honoured by the hair-brain'd multitude because of their rich cloathes coaches and the like yet by the sons of Art who with great labour prying into the Centers of things have found that nothing is to be attempted against Natures will they are esteemed no better than as their excrements of Physick and so to be cast into the vaults of perpetual infamy but the World is full of Fools We returning to our purpose do say That not only the other parts do suffer with the part diseased but that if any disease of whatsoever part do last long the whole body will be at last affected or else how could death follow upon a particular disease The vital spirit is but one so continuate through the whole body and propagated through every part of it that if it be hurt in any one part of it it is hurt in the whole as the following Conclusions will more clearly shew CONCLUSION IX If the vital spirit be fortified in any one part it is fortified by that occasion in the whole body The Proof and Explanation of it c. THat which in the fore-going Chapter we said of Diseases we say now of Cures for there is the like reason of both And this Conclusion is put for no other reason than to shew caeteris paribus there is no great odds whether you apply the Medicine to the part affected or to an other part provided that by this Medicine thy intent be to fortifie the vital spirit for if this spirit be fortified in one part the whole spirit is fortified because being of a heavenly and fiery nature that strengthening is quickly found in the whole latitude thereof for it is impossible that so subtil active spiritual clear and aetherial a thing should suffer any thing in any part which it shall not very shortly suffer in the whole The Experiment whereof we see in outward poyson which infecting the nearest the spirit straight-wayes unlesse the spirit be fortified doth infect the whole spirit in the body not that the venom goeth through the whole body for it 's impossible that by the sting of a Scorpion in the foot the substance of the venom should as some dream come to the heart but because one part of the spirit being powerfully infected the infection of the whole must needs speedily follow so by Inflamation there immediately followeth a Feaver though the part that that is inflamed be never so far from the heart As of Diseases so we may conclude of Remedies but that Remedies applied to the parts affected do more and
diseases for else how can he cure them It is true that ignorance of the diseases is not here dangerous as in common Physick because here we use external Medicins always comforting the internal and for the most part void of poison but though it be not dangerous to the patient yet it shall be a shame to the Physician as shall hereafter appear He that is now well seen in the knowledge of diseases let him next seek the part first and principally affected for if this be unknown he shall never do any thing to the purpose He must likewayes have absolute knowledge of simples and know as well the internal as external signature of things whereby the simples are signed as well to the parts of the body as to the diseases for we use none but signed things in this Art But signature being double to wit internal and external we will use those things that are externally signed as being most known to us except experience which is alwayes to be obeyed be to the contrary He that knowes the nature of simples cannot be ignorant of the times for the sowing and gathering of them but this Science cannot be thought sufficient without Astrologie our Physician therefore must be skill'd in the Planetary diseases and Plants that so he appease these yet so that to diseases whether strong or remisse he be sure to appose a plant of a superiour degree In a word he must understand the secret natures of both men and simples I do not deny but that this Art one day will be very easie but as yet it is in the Cradle lyes lurking in the secret desks of some few men And therefore he that will attempt it must from the foresaid Conclusions draw some particulars Yet here I would advise by the way all men that in the Interim they would minister things comforting proper for the disease that so the Cure may the more soon more safely more plentifully be performed yea if peradventure in some diseases sometimes there are more violent things to be given which we must ever avoid all we can yet this comfort we have from this Art that by it nature is strengthened and kept from being overthrown by violent things which consider with thy self how much it concerns Moreover I would perswade that untill easier Purgatives be found in this Art thou wouldest be content to use these purges following or the like as the disease requires for those do not much trouble the vital spirit and work without nauceousnesse griping or trouble I have ever kept secret but am now content to communicate them unto thee that nothing may be wanting in this Art CHAP. II. Of Purges and Purging IN as much as the vital spirit being fortified can by its own power free the body from hurtfull humors It may be doubted whether in Cures done by this Art Purgation be to be promised And true it is indeed that the spirit can by its power expell hurtfull things out of the body But if any would quickly safely and pleasantly cure diseases by this Art it is fit to begin with Purgation for so the oppressed spirit is relieved and is made fitter being helpt by our Medicine to do the other things and when it is free it is more easily changed and reduced to its former estate for there are some of the Philosophers before they give a Dose of a great Elixer first think fit that the Cure may be more easily wrought to free the Body by Purgation How much rather then in this Art now whether it is best to do it may be doubted And first it is to be considered That there be very few simples violently purging that do not hurt the vital spirit by their great proportion of venenosity Secondly there is not yet any Medicine purging Magnetically found out except some certain ointments commonly known which utterly wants all venemous qualities And therefore I would have them quite forborn because they may be the cause of more mischief than if they were given inwardly But Magnets and Oyls may be commodiously used if the disease be in the Stomach Intestines or Mesaricks I will give this example of one that doth gently loose the Belly In other Writers thou mayest finde more or mayest make them according to thine own intention R. Aloes hepat lib. 1. Myrrhae unc. 1. pour upon it the Gall of Bull lib. ss. draw of the oyl in a retore which thou mayest use either by it self or in form of an Unguent anointing the Stomach and all about the Navell with it and afterwards cover it with a spunge wet with the oyl or in the ointment thou shalt see the desired effect namely a benigne and harmlesse Purgation which works without all nauceousnesse or griping There are many things spoken of an Hearb in the West parts of Ireland called by the Natives Mackanbuy which if any carry about him it purgeth without griping but that it doth not this by corroborating the spirits it appears for if one carry it about him too long it brings a dangerous flux Some ascribe the like vertue to Tobacco tyed to the Flank So the milky juice of Tithimal mixt with salt and put it into the new Excrements of the belly doth violently loosen but not without pain yet these things must be warily used neither is it safe to apply any medicine that purgeth violently to the vital spirit nakedly either by excrement blood or any other means we will therefore prescribe some things to be taken inwardly which are benigne and agreeable to Nature and which thou mayest use untill by experience there be more healthsome Purges found out examined according to the Precepts of this Art And the first shall be the specifical Purge of Paracelsus which is good almost in every disease whether the operation be after Crollius or no thou mayst in a disease use Mercurius vitae if thou wouldst purge by vomit precipitate by the powder of Tarter and after precipitation wash it very well If afterwards it be sprinkled with the oyl of common salt and so left in digestion three or four dayes and then washed one or two times it purgeth gently and universally which is an high secret in the Dropsie Moreover if Mercur. vitae be well ground with common salt decrepitate and again washed and this work be thrice repeated it leaves much of its violence Also Mercur. specificus purgans of our own Invention is of no small moment for it drawes the humors sweetly out of the whole body without violence and opens obstructions Angelus Sala his Crystallum Lunae freeth the body benignely from all waterish humors and wonderfully helpeth the Dropsie Our Mercurius Coelestis of all Minerals most benignely purgeth the body it is fit for every age it opens obstructions it frees the head from humors it strengthens the stomach neither are there any symptoms to be feared from it as there are exceedingly in all others Mercurials The Precipitation hereof is after this manner Take of
V. putting often upon them the oyls for fourteen dayes space Then take them out and presse them and put as much of the new species as thou didst at first doing all things as before after the last expression keep the spirit for thy use The dose is from unc. i. S. to unc. ij I have moreover often used Cariocostinum prepared chymically very happily which do you consider of for I have said enough at this time For vomitings I do use them also but common ones as thou mayest when necessity forceth thee yet I prefer before all others that truly so called Aqua benedicta Ruland described by Hartman in his Chymia practica and is made of Antimony and Vitrio lana and twice or thrice so much salt niter into a Corpus metallorum which being exquisitely sweetned is given by infusion in unc. i. or more of white Wine as the disease requireth The Vomitorium Conradi of Crollius is not to be despised The Coagulum Assari described by Hartman in diseases of the stomach and mesaraicks where there is need of vomiting is very good The cold purger of Angelus Sala in continual burning feavers is an excellent remedy Merc. vitae both vomiting and purging in rebellious diseases whiles the Patient is strong gives no place to any medicine Likewise the extract of white Helebor given in a convenient dose cureth all pains in the head arising from the stomach or lower parts Thy self mayest finde out more these are enough for us that are in hast CHAP. III. Of PHLEBOTOMIE BEfore we go any further something must be said of Phlebotomie and whether it be here to be admitted or no and if so then when and in what cases it may be used And first it is generally to be known That every Medicine that may be used in other Physick may be also used here Briefly then let us enquire into Phlebotomie in general and first to them that contemplate the depth of Nature and behold the uncuest frequent causes of things it may seem strange how so many lettings of blood came into use amongst Physicians especially if the opinion of them be true both in reason and experience for if blood corrupted ceaseth to be blood and degenerateth into unnatural humours which are to be purged not by letting blood but by sweat and purgation as the matter requireth Or will they say They do it to loose the body surely it is scarce agreeable to reason That blood should be the cause of a feaverish or praeternatural heat unlesse peradventure the spirits that have their seat in the blood be stirred up by fermentation which is seldome done nor lasteth it except choler be joyned therewith which being purged away the motion and heat are presently quieted and allayed or may be caused sometimes when too much blood grieveth the body and begetteth feavers But to that perhaps they will answer That such are not to be cured but by Phlebotomie because a Physician must follow Nature and never stray from her Laws but Nature hath shewed another and most natural way that doth not trouble the body like Phlebotomie and that is nourishment for while the body is nourished the blood is consumed if it be not repaired by aliment therefore take away aliment for the time and nature will consume the blood without troubling the humours or the body and therefore Hippocrates prescribes to such a slender dyet But if thou sayest the body cannot now be nourished because of the malignant humours that infect the blood thou sayest nothing for why doest thou not throw them out by purgation Thou wilt peradventure say there is no concoction yet Hippocrates purgeth the turgid and swelling humours in feavers which if I affirm with Paracelsus there can be no feavers at all without the fermentation of humours which is as it were the soul of concoction do not I speak reason for what else but fermentation could brook such a heat and stir such troubles in the body Choler if it be a humour yet it cannot grow hot but either by external heat or fermentation They prattle that speak that putrifaction can stir up heat who ever heard such trifles from so great men let them tell me how putrifaction which is a certain corruption can cause heat and let them tell me if this effect agree to all putrifaction They dare not say so for some would convince them for it agreeth only with moist things whom they putrifie and yet not by reason of putrifaction neither is it the adequat cause for fermentation causeth heat for look how much it putrifieth so much heat decreaseth as it is plainly seen in all moist things putrifying and the reason is because look how much corruption prevaileth so much fermentation evanisheth But let us hear these mens distinctions of putrifaction It is say they the corruption of the proper and naturall heat in every moist thing by a strange heat by the Ancients or according to Galen it is a change of the whole substance of the body putrifying to corruption by externall heat The first supposeth that the proper heat of a thing can be dissipated by an external heat but first let them tell me how heat as heat can work upon heat if it do first dissipate natural heat before it consume radical moisture for the property of heat is not to work upon heat but upon moisture it drieth up drying hinders putrifaction Again if it first work upon that which is moist proportionably with the moisture it consumeth the heat therefore there is so much heat left as the moisture left requireth Therefore it seems that external heat is not the cause of putrifaction Look upon other things that putrifie Doth not heat by drying hinder putrifaction Doth not external cold sometimes advance it But surely it ought to cause it if it consist in the corruption of heat and that in moisture for what can destroy heat in a moist body where there is nothing left but moisture except cold Moreover it seems That putrifaction if it cannot proceed from the corruption of proper heat for if this were so then the more the proper heat should decrease the more putrifaction would prevail and then be perfected when the heat were driven quite away But who seeth not the contrary that putrifaction ceaseth when heat is clean gone do not those things that have the best portion of this heat last longest without putrifaction But that we may come to that heat that takes its original from putrifaction as these men would have it of which is all the controversie let any may tell me how external heat can stir up a greater and more intense heat How do dunghils putrify I speak after their manner in the winter time and have more heat than either the proper heat declining or the Ambient can stir up nay they putrifie sooner in the winter than in the summer if they be laid in great heaps Whence is that great inflamation in feavers not from the internal heat sayes
Galen but from a strange adventitious heat But whence it cometh or what brings the heat into the putrid matter neither he nor any man else knoweth or can tell but from the definition it is clear That putrifaction cannot be the cause of heat because it destroyeth heat and is introduced from an external heat that which is putrid is only the subject of the heat not the cause which heat is only possessed according to the intention and remission of the Introducer neither lasteth it longer than the cause is present and how these things can agree let them look As to Galen's definition I wonder why he so unadvisedly and ridiculously made the body putrifying to be the subject of putrifaction whether in bringing in of all putrifactions is there a putrifying body necessarily prae-required and therefore that which is once sound is for ever free from putrifaction but externall heat is by him called the cause of putrifaction and therefore it shall be the cause of heat in that which putrifieth but putrification it self cannot be called the cause of heat yet I would fain have some of them tell me how moist things can putrifie without fermentation going before and where shall the putrifaction of humors at length stay it self but in corruption and therefore that which is truly putrified is not the same which it was before putrifaction be finished but is changed into another thing of inferiour order because of the heat that is gone Choler putrified is not now Choler but another thing colder than it and therefore cannot cause a Tertian feaver which dependeth of Choler as appears by the excrements Besides putrifaction is alwayes accompanied with stinking by stink I do not understand that Odour which is unpleasant to us but that which agrees not with things in their proper state but who ever saw stinking choler voided in feavers except it were mixt with some things that did truly putrifie whereas the Excrements of the belly though they had an odious smell before yet being putrified they have a most pleasant odour as experience sheweth Therefore the putrifaction of humors is not the cause of Feavers but Fermentation which being the height of concoction doth alwayes other things requisite being present unite to purgation in summer I would ask those supercilious Masters one thing What concoction they accept in a putrid humor can Nature bring back a thing from corruption can it ever be in a better state than now it is if it be putrified It is Nature's duty to perfect the work begun unlesse her Intention be led aside or be hindered The truth is those men are too subtill to see the simplicity of Nature but how if all the strife be onely about the name how if fermentation be by them called putrifaction I will not stand upon this so be they confess that concoction in feavers needs not to be expected and that by a timely purgation they provide for the life of the Patient which is often lost by needlesse letting blood But of Feavers we shall speak more in our Practice now therefore let us return to Phlebotomie from which we degressed Against which some do further urge that considering the whole latitude of Nature they finde no medicine that draws blood But if Blood-letting had been necessary provident Nature would have provided some medicine to that purpose who rather labours to keep that Cataract of life within the body Moreover they ask how any dare be so bold as to draw blood from a Cacochymick body seeing themselves and that truly say that blood is the bridle of the humors They will say that Nature being disburdened will the readier arise up against the humors but foolishly for if one should take away a Souldiers weapons and then bid him set upon the Enemies promising himself by this means the victory would you not think him mad How much lesse is he who robbing Nature of her Arms bids her make head against the Enemy yea but many have mended by letting blood I deny it not but neither was then blood-letting the cause of the recovery but natural heat or the vital heat stirred up by motion set upon and conquer'd the diseases which heat by another motion had been better stirred up especially by Purgation at the beginning whilest there was strength by which means there is not onely endured a motion exciting the spirits but also the cause of the disease being partly taken away the Patient is much relieved Thus you see the boldnesse and madnesse of them that are so forward upon every occasion time and age to let them blood whereupon how many dangers follow I appeal to experience This is the true cause why Feavers are so seldome cured I would such Physicians would one day repent and take Nature for their guide But is Phlebotomie wholly to be condemned Is it in some cases lawfull for a Physician that followes Nature seeing that she in some cases as by bleeding at the Nose avoiding evil blood that is troublesome So it is at sometimes and upon some occasion needfull but these conditions must be observed which are by experience fetched out of the Cabinet of Nature First that it be never done but in a sanguine body not too much filled with preter-naturall humors 2. That it be done whilest the strength is constant under which conditions are comprehended the age sex and times of the disease and of the year which when they weaken forbid it 3. Phlebotomie is never to be done successively viz. two dayes together let Avicen say what he will for a double commotion is too great and doth too violently especially in feavers trouble Nature 4. In particular Irruptions either in their making or already made you may do it more freely 5. If diversion of the disease require it 6. If Feavers when Nature shewes the way by bleeding at the Nose or other passages Provided that she do not evacuate enough of her own accord 7. If the natural flux of women be stopped it is permitted untill nature can by fit medicines be brought to her wonted course for the avoiding of diseases but there must be great care taken to open the passages for nature knowes how better to govern her self than we do And in these cases and with these conditions it is permitted But except in a Case where a particular Irruption urgeth as sometimes in a Plurisie and in a Squinancy I would alwayes prefer Fasting before Phlebotomie yet before this if the Indication command I would free the body from the humors for so Nature would naturally be eased I would have the Physicians the ministers of Nature to follow Nature every-where plain and simple and leave their strife and contentions What have we that should follow simple Nature to do with Sects that one should swear himself a slave to Galen another to Avicen another to Paracelsus these were great men but when these gave themselves to contentious disputes to defend their own opinions they much erred many times from the
truth This much is sufficient to be said of Phlebotomie in feavers we shall speak more large in our Practice where also we shall speak of Refrigeration or cooling of hot bodies CHAP. IV. Of CAUTERIES CAuteries are used by many that either know not nor understand not why they use them And this manner of evacuation of all these now in use among Physicians is the least materiall especially when it is used by way of derivation for they weaken the member they open a way to the vitall spirits to go out they alter the whole body by wasting the natural heat so that almost all that use them either are of short life or else growing fat and disable for the duties of life fall sooner than they should into old age for whereas nature thought good at first to make so many Evacuations to the body of man these by making more stir her up too much Hath not GOD given Medicine to purge the â—ocent humors by naturall emunctories and to make others for our selves is this to follow Nature or to go quite contrary to her Thou wilt say they do it to evacuate humors which else would cause a Disease and have we not other means in imitation of Nature to do that But if they be once evacuated they will come again They will indeed if thou know not how to fortifie nature with nature they are fools that intending to cure a Disease are inforced to make one for my part I never knew any by this means soundly cured I have seen many weakened But are Fontenels as they call them to be utterly rejected Surely if the humors be in part of a member notextreamly weakened I should admit them likewayes to intercept a humor coming to a weak part untill the part be fortified also In diversion thou mayest use them for a time but warily and if thou wouldest altogether forbear them it were the better But if thou have a minde to follow these triviall wayes yet do it not in a weak body nor in a Child except for a very short time nor in a body exreamly Cacochymicall the reasons of these observations are manifest from things aforesaid At the least if yet thou wilt use them then handle the purulent matter according to this Art and apply to the wound these things that are specifically proper to the Disease and doubtlesse thou shalt do wonders The same is to be understood of blood that is drawn by Phlebotomie by means whereof thou mayest perform great matters as shall be said in the Chapter of Bloud CHAP. V. Of Comfortative Medicines IT is a goodly thing to proceed to a work with all the consent of Nature which that we may do in this our medicine We have briefly spoken of the famous evacuations Now we must treat of Comfortatives to be taken Inwardly which because they conduce most to our purpose it being not possible but the disease should be cured if the vitall spirit be duly fortified as well within as without We will for the common good lay open some most secret and universall things And first I cannot but admire the true Bezoar which without any preparation yeelds a singular cordial comforting the Heart and principall Members yet experience shewes that it is much better when it is reduced to a Magisterium The Dose is from gr. iiij to scr ss. The same judgment is to be given of the natural white Balsome of Peru of which Monardus hath discoursed at large whom thou mayest safely follow The not vulgar preparation of Coral and Pearls we will give hereafter for the present take some Compounds and the first shall be a Diathenate called commonly by the Inventers name Gascones powder which secret he sold to the Bishop of Worcester for 300 lib. I give it thee freely Take the black toes of Sea-Crabbs boyled beat them to powder which must be done Venus joyn'd with Luna being in Cancer of this powder take for example unc. j. Magestery of Coral and Pearls a a unc. ij of the true Bezoar unc. j. make rolls of the gelly of Viper skins or if thou wilt of the flesh of the whole Viper which is good and being dryed let them be made up again and dryed with the same gelly and the oftner they be repeated the better it will be The use of it is to beat it into powder and give of it from scrup. j. to s ij in almost any disease repeating it often against poyson But if thou hadst learned to calcine the Crabbs claws Corral Pearl and Beozar with the fire of Nature it would be an admirable Alexiterion indeed and more precious than all Gold preparations The second Compound shall be our most precious Diarhodon Take of pale Rose-leaves as much as thou wilt bruise them well in a Morter till they be an Masse to every ounce whereof put of the extract of Cinamon made with Rose-water of the Extract of Cloves and Mace made by the same Waters a a unc. 1. of the extract of Musk and Amber made together see that the Amber be three times as much as the Musk scrup. ij this extract is made by means of a very strong spirit of Wine drawn off in a gentle bath to the consistance of the oyl of Salt of Corral and Pearl a a scrup. iiij Aquae magnanimitatis drach. ss. the burning spirit of Roses drach. ss. let them all be well mingled and inclosed in a vessell of glasse well stopt all the rest of the summer about the end of September put them in a Balneo for a Month then separate the foeces as thou knowest and thou hast a kingly Medicine The Dose is from scrup. ss. to scrup. j. It doth miraculously comfort and strengthen all the Bowels defends the health strengthens the seminall powers and brings to a fruitfull disposition But let us proceed to other things from the floures of Caltha hortensis Marigolds and the duskish red Clove-gilliflowers there is made a specificall Cordiall extract especially if you adde the third part of the extract of Saffron let them be all drawn by the spirit of Wine according to Art Paracelsus hath a great Confortative good against most Diseases it is found described by Crollius with a long relation of the virtue of it The preparation of Queen Elizabeths rectified Amber is this Take the best Amber-greese drach. viij chosen Musk that is not sophisticated drach. j. of white Sugar drach. S S. pulverize them according to Art imbibe them with the burning spirit of Roses and beat them well together till they be brought into a reasonable soft paste put them into a vessell well shut set to digest in the Sun till it be dry then imbibe it as before and again dry it the oftner this processe be repeated the better and stronger will the Medicine be The Dose is the quantity of a great Pease in distilled water of Satyrion impregnate with its own salt It comforteth all the Inward parts it moystneth the body by increasing the radical
froth of a mad dog or one bitten with one for here by the violence of the Disease the humors are thrust out impregnate with the infected vital spirit by which means thou mayest overcome that so rebellious a Disease The rest I leave to thy consideration CHAP. XX Of Blood and Matter OMitting those many Disputes concerning Blood which makes not to our purpose as of the original organ Circulation and the like So far forth as concerns our Art I do briefly say That first the Scriptures say and teach us that blood is the principal Chariot of the spirits by placing the soul in the blood but if the spirit is the bond by which the soul is tyed to the body then where the spirit most resideth there shall the soul most powerfully work The blood then which so plentifully possesseth the spirits and communicates them to the body is surely the fittest Instrument to cure Diseases and do all the other things which the Art requireth and promiseth for here the spirit is free and not bound up as elsewhere Therefore in the blood the spirit is soonest affected because there it is naked as is aforesaid Yet we must not immediatly conclude that it may be taken and used presently without any fermentation or putrifaction for they are both usefull here as in the Practice shall be showen onely take heed that thou corrupt not the blood with too much fermentation for then the spirit is driven away so that peradventure it will do nothing But that thou mayest know the fit time of fermentation I 'le teach thee a secret Let the blood with the most excellent parcell of the whole body be joyned in a true proportion by the best way possible and put them into a natural vessel well shut up and set under a hen to hatch and in the product thou wilt finde a thing performing many miracles coagulated in the shape of a man and the oyl or liquor swimming about it with the proper sweat mixed doth change mans mindes with the touch of it Many things more may be done by blood which are better concealed than spoken But if thou perfectly understand the things aforesaid and canst diligently search Nature thou mayst by thine own industry attain unto them We will in the mean time give thee some cautions After the blood is drawn thou must take heed how thou usest it for thereby may be done both good and hurt There be some that put the blood into the ground which I counsell may be done in a clean place mixed with wholesome herbs for if it should be buried in a stinking or infected place it might hurt the body whence it was taken There are others that give it to dogs and whelps to eat which I like best of all for so it may happen to transplant the disease and so cure it wholly or at least help the Physician but it would do a great deal better if it were given the dog either warm or putrified in a close vessell with a temperate heat But here I cannot but tax the villany of some who with an execrable boldnesse dare give the blood yea Monthly Flours for a Philter not considering the mischief issuing from thence for blood though never so pure is an enemy to the stomach and before it will be digested is corrupted and turned into matter and what effect will it then work Besides here lyes not the loving force which they seek but there must be another manner of preparation before thou come to that for it must be loosed before that the spirit may work more freely and busily to incline minds because of the will ruling there is required a greater force and the conspiring of many causes which because the multitude knowes not it can never attain the truth but calumniates the certainty of these things calling them either false or devilish For although blood of all things in the body contain the loosest spirits yet will it work more mightily being digested as the former Considerations and Experience it self teacheth and therefore they are surely to be punished that work so infernally But I fore-see an Objection for if the power of love rest in the blood then how happens it that ravenous beasts that do so greedily drink blood and so well digest it are not to be brought to be in love with those things that they eat being the reason of the Individualls and the species c I answer first In particular operations of the whole species to the individuum or of one individuum to another there is not the same reason Secondly That they eat unprepared blood which is not so powerfull as to change nature for by it duely fermented one individuum may be reconciled to another though it be a Dog to a Hare Thirdly flesh and blood filled with the Commotion of an angry spirit and retaining still a portion of it doth rather whet ravenous beasts into rage and make them seek the destruction of others the like And hence thou mayest learn that it is impossible by any means or preparations to cause Love by blood violently shed but it is more likely to cause hatred Therefore the Ancients never drank the blood of one anothers fore-head vein before perfect reconciliation Before I go any further I will adde one Parergon The salt of blood if it be dissolved in the menstruum of the World and Philosophers is the excellentest remedy of all others and by this means the salts of Herbs will shew the species of the herbs whence they are taken in a glasse So the salt of blood will by the help of the Beasts heat shew the shape of a man in a glasse And this I believe was Paracelsus his Homuncio But of Medicines taken from blood I will give examples in my Practice therefore here this shall suffice Of Matter which is nothing else but blood putrified without the veins or Flesh loosed with rottennesse a man may philosophize as of blood if he speak of it as a means to cure Diseases saving that it hath lost much of the spirits which are in the sound blood by corruption yet by means of it ulcers and old sores may be cured by the Sympathetick water or ointment whether they be inward or outward There are that an oint the inside of a Nut shell with the Balsom then put the Pus or matter into it and then hang it up in the dry Air or Mundum Coelum and by this Medicine cure all Ulcers Yet this is to be noted that Pus or matter may be two wayes considered according to which consideration it is sound in the body for it either simply ariseth from blood by means of putrifaction corrupting without the veins or it ariseth from some venemous quality in some foul disease as in the French Pox or it is infected with some simple diseased quality as in Pthisis And from the touch of all these experience shewes that much harm may come But if thou wilt by thy sympathetical either water