cure that which most urgeth therefore we principally attend the wound lest syderation should follow or something else bringing assured destruction And for the same reason we apply not to it things good for the other disease yet this I will here adde That it is manifest by experience that many men by wounds have been freed from many other diseases and so that they never relapsed into them afterwards namely when the part affected being wounded the things proper to the disease could also perform the cure of the wound as if the head labouring of a cronical disease should be wounded and the wound could be cured with Betony and Sage there is no doubt but the spirit being naked and now being refreshed and cherished with these remedies would perfectly heal both the head and the whole body Here also is this to be noted That they who dig the body with Cauteries and keep the wounds open a long time for the purulent matter to run are ill advised they do not apply to the wound remedies proper for that disease for which they made the Issue for this being done the Patients would in short time feel very great ease if that wound were made upon the part principally infected especially if all the other things were accordingly done diastatically and the matter also that issueth out used as Art commandeth By these means it is certain and found by experience that the Gout in the hands feet and other parts may most happily and easily be cured But returning again to the excrements blood and separated parts we say That this Art useth those rather and with better successe than the whole body that is hurt because the vital spirit being free and naked easily receiveth impressions especially from things agreeing with it Therefore the Inventers of this Art mingle such things though taken from other bodies with the Medicines as in the common Weapon-salve it is to be seen where they mingle with the Oyntment the flesh blood and fat of men for no other cause that being endued with these Medicaments and qualities of Medicaments they might the more easily help the heart spirits for by their likenesse they do the more easily draw the spirits and being drawn do the more easily change them according to the qualities acquired but it is not alwayes necessary that the Medicines be mingled with those things that are taken from the body for we see that the sympathetical water alone and simple without any mixture will cure all wounds by means of the blood of the wound but especiall care must be taken that you make choise of those things that do cure not by qualities but by their whole substances as they use to speak that is by their signatures from Heaven or else ordained to such affections by the seminary reason of the soul otherwayes they may easily misse the mark for the similitude dispensed from Heaven because it passeth the like spirits doth much advance the effects nay without this thou wilt scarce do any good as by daily experience we may see made manifest CONCLUSION XII The mixture of Spirits maketh Compassion from that Compassion Love takes its Original The Proof and Explanation c. THis 12. Conclusion doth of it self a little or nothing avail to the curing of diseases being rather directed to endure Diseases and procure Love it is also the foundation of all Implantations for where commixtion and compassion is there is that which is sound drawing unto it self that which hurteth another without question that from whence the thing hurtfull was drawn will be helped and cured with the losse and prejudice of that thing that so attracteth and draweth it And this Conclusion besides that it needeth no long proof and explanation being clear of it self it is likewayes not safe to use many words about it because of the danger that may arise probably from hence for from this fountain floweth transplantation of Diseases from one man to another and from the dead to the living it may also do harm in giving cause of much exorbitant lust and the means to satisfie it Nay if this Conclusion were too clearly known Fathers which God forbid could not be safe from their Daughters Husbands from their Wives nay nor Women from one another for they would be turned up-side down with Philosophy and therefore I shall speak no more of them in this place for to them that are curious and diligent searchers of Nature that which hath and shall be said hereafter is sufficient But before I come to handle the Precepts of this Art let me as an Epilogue to these Conclusions and for the better understanding of what follows advance one Proposition more and that is this The vital spirit is more powerfully drawn out of the whole body and partaketh of the whole body by those things that either have the signatures of the whole body or have a substance like the sulpher of man's body so from a part for a particular operation those things do more vehemently draw sooner communicate the spirit to another which have the evident signature of it this I say to the end And by thine own industry thou mayst find Magnets for every particular operation by means of this general rule This further I think good to gratifie thee withall of all things proceeding from the body the blood and the sweat are most stufft with vital spirits for of the seed I will say nothing for without great incivility it cannot be had but of one thing take especiall heed that as soon as they proceed from their bodie they be committed to their proper Magnets for as the common Load-stone is fortified and after a certain manner fed with Iron so are these Magnets which apprehend and keep the Vital spirit untill they commit the care of them to another thing for if thou strive to keep without their proper and due Magnet two inconveniences will follow first they cannot endure any considerable time in their esse because every moment they lose somewhat of their vital spirits secondly that without a Magnet they do not work so mightily because for the most part the Magnets do conduce to transplantation and communication as we know by certain experience for Philosophers they will do little or no good without a Magnet Except peradventure somewhat may be done by the fermentation of the blood and seed and each is to other in stead of a Magnet but in other things though haply thou mayst finde some virtue yet thou wilt never finde so powerfull operations as if in thy works thou use Magnets choose them then convenient and apply them the right way and thou shalt perform wonders Mundus regitur opinionibus The Third BOOK CONTAINING The Method of Curing by SYMPATHIE CHAPTER I. Of the things necessary for a Physician before he under-take the Practice of Magicall Physick THere are many things necessary for him that thinks to understand the practice of this Art and do any good by it First he must know
Medicina Magnetica OR The rare and wonderful Art Of Curing by SYMPATHY Laid open in APHORISMES Proved in CONCLUSIONS And digested into an easy Method drawn from both Wherein the Connexion of the Causes and Effects of these strange Operations are more fully discovered than heretofore All cleared and confirmed by pithy Reasons true Experiments and pleasant Relations Preserved and Published As a MASTER-PIECE in this SKILL By C. de Iryngio Chirurgo-Medcine in the Army Nullum numen abest Printed in the Year 1656. TO THE RIGHT HONOURABLE GENERALL GEORGE MONCK Commander in Chief of all the Forces in SCOTLAND And one of his Highnesse Council for the Government of that Nation My LORD IT is the Law of this and other Nations that whatsoever treasure is found straight to be carried to the Supream of that People Wherefore falling on this no little in my opinion which is the only Law that puts value on any thing to me treasure that I might not be guilty of concealment I present it to your Lordship being Chief-Captain of those Forces amongst whom for diverse years I have served and prospered The bulk of the Book can crave none of those few moments snatch'd from weighty businesse and letten fall on recreations the rarenesse of the subject and handling of this Magical-Medicine may sometimes commend it to your pastimes They that are grown big rather with Authority than Reason will I know condemn me of confidence for bringing so small an Offering to the Altar of thankefulnes where they may be to avoid superstition do seldom worship But History telleth me that the greatest Monarchs have chearfully accepted the mean Gifts of their Souldiers and Subjects And as Your Lordship in real Valour and Piety represents that noble Emperour so in that wherein he exceeded all other You are no whit short of Him that is You never suffered any Petitioner to depart sad from Your sight and which is more never forsook them whom once You befriended This is observed by all this hath been my experience so oft as I had need of favour and protection This and this chiefly hath made me approach that Presence who by his Prudence hath reliev'd his fainting Forces and made his stoutest Enemies fall in their Armies and Navies both Elements errect Trophies to Your Conduct and Courage And this Nation acknowledge your goodnesse which being ready to break in pieces by its own envy and divisions You walked so wisely before and amongst them that You forced them to continue a Society and People leaving that knotty work easie for the next Labourers Posterity the best Judge of Vertue shall reward Your Achievements with honourable Monuments the present Age though ever envious yet entertain Your Fame with prosperous Acclamations And that Your full Happinesse may not have the least stain or blemish Your Health is the affectionate desire of MY LORD Your humble Servant C. IRVINE EDINBURGH June 3. 1656. THE INDEX Of all the CHAPTERS contained in this BOOK The first BOOK AN hundred Aphorisms containing all the whole body of Natural-Magick being the Key to open that which followeth in Sympathetick-Medicine Page 1 The second BOOK TWelve Conclusions which are proved and explained And are as so many firm columns to support the Noble frame of Magical-Medicine CONCLUSION I. The Soul is not only in his proper visible body but also without it neither is it circumscribed in an organical body Page 14 CONCLUSION II. The Soul worketh without or beyond its proper body commonly so called Page 17 CONCLUSION III. From every body flow corporal beams by which the Soul worketh by its presence and giveth them energie and power of working And these Beams are not only corporeal but of divers parts also Page 19 CONCLUSION IV. The beams sent out of the bodies of Wights have and enjoy vital spirit by which the operations of the Soul are dispensed Page 22 CONCLUSION V. That the Excrements of the bodies of living creatures retain a portion of vital spirits and therefore we must not deny them life And the life is of the same species the life of the wight is of and propagated from the same Page 25 CONCLUSION VI Between the body and excrements proceeding from it there is a certain concatenation of spirits or beams though they be never so far asunder The like is also between the blood and any other part of the body separated from the body at any distance Page 28 CONCLUSION VII The vitality or livelinesse lasts till the excrements blood or separated parts be changed into another thing of a diverse species Page 32 CONCLUSION VIII One part of the body being affected or ill-disposed by hurting the spirits all the other parts do suffer with it Page 33 CONCLUSION IX If the vital spirit be fortified in any one part it is fortified by that occasion in the whole body Page 34 CONCLUSION X. Where the spirit is most bare and naked there it is soonest affected Page 35 CONCLUSION XI In the excrements blood and separated parts the spirits are not so deep drowned as in the body and therefore in them it is sooner infected Page 37 CONCLUSION XII The mixture of spirits maketh compassion from that compassion Love takes its original Page 39 The third Book THE Method of Curing by Sympathy CHAP. 1. Of the things necessary for a Physician before he undertake the Practice of Magical-Physick Page 42 CHAP. 2. Of Purges and Purging Page 44 CHAP. 3. Of Phlebotomie Page 50 CHAP. 4. Of Cauteries Page 56 CHAP. 5. Of Confortative Medicines Page 57 CHAP. 6. Of those Medicines that are to be chosen in this Art Page 64 CHAP. 7. Of the time as well of Gathering as of Application of these Medicines Page 66 CHAP. 8. Of the means whereby this Art applieth the Medicines to bring health into the diseased body Page 68 CHAP. 9. Of Transplantation and of the diverse manners by which it is done Page 70 CHAP. 10. Of the means by which Application is done Page 76 CHAP. 11. Of the Magnet necessary in this Art and diverse descriptions thereof hitherto known by very few Page 78 CHAP. 12. Of the use of the Magnet in this Art Page 80 CHAP. 13. Of the means wherewith cure may be done in this Art without a Magnet Page 81 CHAP. 14. Of the Excrements of the Back-door Page 82 CHAP. 15. Of Urine Page 83 CHAP. 16. Of Sweat and insensible-transpiration Page 84 CHAP. 17. Of the Hairs Page 87 CHAP. 18. Of the pairing of the Nails and of the Teeth Page 88 CHAP. 19. Of the Spittle and excrements of the Nose Page 89 CHAP. 20. Of Blood and Matter Page 90 An APPENDIX Containing diverse Practices and Operations necessary to be known in this Art To the Reader an Epistle Page 95 The Magnetick Cure of Diseases by Transplantation done by the true Mummy of Paracelsus Page 97 The Lamp of Life Page 98 The Pouder of Sympathy for curing of Wounds The simple Pouder Page 99 The compound Pouder Page 100 The Vertue
the body they imbibe the spirit and joyn it to themselves intercepting the beams issuing from the noblest parts of the body yea having at the least some digestion they are made like the bodies in which they were concocted and therefore do more greedily attract the beams with the spirits and the spirits do much more willingly insinuate themselves into them than into any other body not partaker of the same or a greater digestion and likenesse It is likewise evinced by common experience for doth not the too much flowing of any excrement produce grievous symptoms weaknesse and in the end death and that not so much by cutting off the nourishment as by exhausting the spirits or else in the Dropsy how could the over-much flowing of the water out of the wound cause death but that the water being impregnant with these spirits carries more of them out with it than the body can bear in so short a time So in all inward Abscesses when great store of purulent matter hath filled the hollow of the breast if by the negligence or ignorance of the Chirurgion it be too much and suddenly emptied it is for the same reason followed with death or dangerous weaknesse for the body unlesse it be every-where according to the proportion requisite stored with these spirits cannot long subsist This spirit as long as the body continues in its due Symetrie is nourished from Heaven by the mediation of the Air and by the vital spirit of the Aliment All things therefore that proceed from the bodies of man or beast after what manner soever whether naturally or by the force of disease are impregnated with the same vital spirit the body hath and therefore because they are liker the bodies whence they came than those things that never were in the body they quickly imprint the qualities drawn from the bodies upon another like body which ought to occasion great care that excrement matter corruption nor any of those things that come from infected persons be left unburied for great mischief may come by them either by Nature or by Art if peradventure they come into the hands of some skilfull but ill-disposed men But if the burning of Dead Carcases after the manner of the Ancients be not permitted the Magistrates ought to take care that they be soon and very deep buried and that in moist places if it may be and far remote from the feeding of Beasts for from shallow superficiall Gravels there arise unspeakable mischiefs And I think this is one of the greatest natural causes why the Plague doth so furiously rage in diverse places for I am afraid that they to whom the charge of burying is committed are still too negligent and carelesse I would here take occasion to commend and that upon good grounds the funeral fires of the Ancients But another custome having now prevailed I am sure my words will not alter it It is known that Witches cannot hurt without the parts of dead bodies and the Excrements of him that they desire to mischieve as therefore Magistrates ought to have a care of burials so every man if he have Enemies ought to have a care of his Excrements But now let us return to the Conclusion which affirmed That these Excrements do also live which though at first do seem a little hard yet indeed to him that will consider it it is so far from being either hard or unreasonable that it is impossible it should be otherwayes nay what if I should say the hair and nails do live a certain life propagated from the soul It may be thou wilt say For they are as certain parts of the body they live with the same soul they did before thou wouldst think that more strange and yet thou canst not give a reason why thou shouldest think so Well this only I will say of Excrements that unlesse they live with the same life that wights do after a manner certainly they would want the vital spirit of which we spake before and which we have above proved and will not all this clearly demonstrate that they have and do plentifully injoy it Moreover who can deny that the nails and hairs have life that have observed in them an augmentative or assimulative faculty at least who can deny it so long as they remain fastened to the body though they want sence as the bones and other necessary parts of the Organical body do Now if they live when they remain joyned to the body these shall likewayes live when they are separated from the body as long as they are nails and hairs having still the same form as they had before Witnesse the Accidents or the substantial moods which abiding still the same depend of the same fountains from whence they flowed but no man can deny that the very form or figure or mood flowed from the soul draweth thence its life which is propagated by the presence of the soul by the mediation of the vital spirit In conclusion a man may thus argue for any Excrement All Excrements of the body by means of some manner of Digestion have changed the form they had before that Digestion and put on another as may be known by their operations and faculties which are altogether changed As for example The Excrements of a Dog healeth the diseases of the Pallet and Throat which flesh and bones howsoever prepared could not do especially if they had been stinking and corrupt and this form by which they work such things they got from the soul of the Dog and therefore being introduced and brought in by it it depends wholly of the soul and consequently cannot want vitality which vitality or livelinesse is obscure and unperceivable to them which know not the centers of things which it shall better become a Philopher to search after than suffer himself to be transported with a desire of contradiction CONCLUSION VI Between the Body and the Excrements proceeding from it there is a certain Concatenation of Spirits or beams though they be never so far asunder The like is also between the blood and any other part of the body separated from the Body at any distance The Proof and Explanation of it c. IF we confirm and demonstrate this Conclusion the greatest part of the businesse is done for this being established here is laid a firm foundation of this Act whereupon all the precepts thereof may be built yet if what we have said already abide unshaken the future difficulty will not be great But first it would be known what concatenation we do here intend when we affirm a concatenation of spirits or beams between the body and the Excrements thereof we understand thereby a perpetual flux of beams proceeding after a peculiar manner from the body and terminated as in a body after a sort in kinne and like unto it as also reciprocally flowing from the Excrements of the body That there is such reciprocall emanations is easily shewed for if you once grant the flux of beams
and Impregnation of the Excrements by the vital spirits it will necessarily follow that both the beams of the Excrements and the body as not differing in nature and qualities are so terminated one upon another by the aforesaid means rather than by any other yea if the form both of the body and of the Excrements do depend in the same soul it will be amisse to call them Excrements untill they have utterly lost their form they got in the body rather a part of the body or something subordinate to the body and therefore the vital spirit being affected in the Excrements is also affected in the body which cannot be done without such a concatenation But this generall rule is to be observed namely That the Excrements of any parts are peculiarly allyed and tyed to the Part whose Excrements they were and that the beams that interchangeably flow from these do by a peculiar love imbrace these that flow from the part whose Excrement it is vice versa for out of that part it hath drawn more plenteous spirits and therefore hath greater affinity with it which may be perceived by manifold experiences for if you put any uscerating thing into the Excrements the Pudding will be affected with great grief and pain For example Put Pease in a firing-Pan till they be very hot and put them into hot odure and how many Pease so many Pustules will be on the fundament So the Aculeus Pastenacae Marinae stuck in the place where one hath lately Pist restrains it till you have pull'd it out again You will finde more Experiments of this kinde in the processe of this Work It is not therefore to be doubted but that the Excrements are by reciprocal beams concatenated with the bodies especially with those parts out of which they last proceeded Thence arise severall considerations whereof we will take notice hereafter onely take notice of this That upon this concatenation depends all Magnetical Physick and therefore mark it well that if any thing in the practice shall seem obscure that thou mayst addresse thy self to this place and better consider that which is already said It is added in the Conclusion that the furthest distance doth not break this concatenation which is so true that the virtue of the soul extends it self so largely that it is scarcely contained in place for the concatenation depending on the soul must needs be extended according to the virtue of the soul besides the other reason which we infinuated above of this extention where we said there do most plentifull spirits flow from wights by reason of the great plenty of vitall spirits which appear to the sences in that they need so great store of Aliment to the end that what was spent in propagating beams might by the conduct of the dispensing spirit be renewed in the body the fountain of them There is therefore no small store of those beams because being thin subtil and easily dissipated they need continual food for the reparation of them They extend themselves likewise very far and work diversly we not knowing of it and as diversly are we affected in the hurting of them when we are fully ignorant of the causes of our diseases And therefore in all sicknesses the said spirit is to be rectified comforted and multiplied and so may all diseases be easily cured which we propound especially for Phisicians to note and consider Now there is no man will deny but that which we have said of the Excrements doth also agree to the parts separated from the body as also to the blood for there is the same reason in all in blood it appeareth most evident because in Holy Writ it is called the seat of the soul or life as having greatest store of vital spirits and hurting more easily by the too much flux of it Amongst all those things confirm this concatenation that most famous Sympathetical Oyntment commonly called the Weapon-salve and our Sympathetical Water do by manifest experience clearly prove it in despite of the vain and obstreperous noise that some ignorant Divines make against it proclaiming it diabolical and superstitious whom many others and especially the learned Helmont hath put to everlasting silence Nor did the wrangling Libavius though he proudly railed after his manner write better against this than he did of and for the Philosophers Stone how ignorantly and audaciously he carried himself in both to the infinite prejudice of the Hermetical Commonwealth is known too well to them that have learned the true knowledge of things from the things themselves but of this enough Of the parts of the body separated from it he that doubteth may find in the same Helmount a strange story I will give you his own words A certain man of Bruxels being at Bolonia did in a fray lose his Nose he went to Tagliacorzo a Chirurgeon living there to consult how he might have a new Nose and fearing the cutting of his own Arm hired a Porter that for a great sum of money was content to let him have a Nose cut out of his Arm as the manner is he did so and the Cure well performed the man of Bruxels returned home into his own Country But about thirteen moneths after his return home he felt his Nose suddenly grow cold and within a few dayes after it rotted and fell quite off And where many wondred of this strange change he inquired into the cause and it was found that just at the same instant when the Nose grew cold the Porter at Bolonia died And saith Helmount there are many yet living in Bruxels that can testifie the truth thereof Thus far he The like I have heard from a Doctor of Phisick a friend of mine who did swear deeply that himself was an eye-witnesse of it Is not all our Doctrine here confirmed clearer than the light Was not the inscitious nose as animated at the first so still informed with the soul of the Porter neither had it any from the man whose Nose now it was made but only nourishment the power of the assimulation which it hath from its proper form it took it not from him but from the Porter of whom it was yet truly a part and who dying the Nose became a dead Nose and did immediatly tend to corruption But who doth not here see most openly and evidently a concatenation otherwise how could the Nose of one that was at Bolonia enform the Nose of one that was at Bruxels but by means of a concatenation Our assertion therefore is confirmed by true and undoubted experience from whence as from a plenteous spring divers fair rivelets do flow Hence arose that glorious Miracle of Nature whereby a man may at distance and in an instant open his mind to his friend though they be ten thousand miles asunder by means of a little blood flesh and spirit a secret not to be revealed to the unworthy multitude Hence that Lamp of life which at any distance sheweth by its light 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
more speedily help it is by frequent egression of spirits from the part the cause whereof look for in the following Conclusion It is very necessary therefore that thou choose a part fit for thy purpose for except thou do so thou wilt be deceived and ashamed for thou wilt not work every where alike therefore mark the Conclusion following CONCLUSION X. Where the spirit is most bare and naked there it is soonest affected The Proof and Explanation c. THis Conclusion being most necessary for practice is of it self manifest and followeth upon the premises for doubtlesse the more intimately and nearly any agent is joyned with a Patient the operation is both more speedy and better for what can hinder action but undue approximation which impediment we here study to avoid seeking the vital spirit in its nakednesse that it may be the sooner affected by a due and convenient application and may be the more speedily freed from things hurtful and extraneous and so quickly change and rectifie the body slipt into a distemper for if where it is most naked it being there free from extraneous things because it is not so fettered and cloyed with evils then certainly there if one know the right subject and use the right Instrument it may be made to free the body sooner from diseases for being fortified in one place it will straight-wayes be fortified throughout for as a disease is never truly but when the whole spirit is infected with a sickly disposition for till that time it is but as some speak in fieri which disposition at the beginning affected but one part and that affected not hindered corrupted the whole so must we also philosophize concerning the recovery of health but there are two things here requisit First That thou cease not the application until the disease be fully cured for if thou leave off before that time the part that is yet infected will if the infection be strong again corrupt and infect the part thou hadst made whole and so leave thee to begin the same labour again Secondly That one part answer another for he that will happily cure diseases must begin at the root and if the root of the disease be in the head then cure the vital spirit proper to the head if in the stomack to the stomack for though the vital spirits considered in themselves have no heterogenical parts but be every where and wholly as the light like it self yet as it is in the body by certain adjuncts very considerable And therefore the beams proceeding from the head do in that disposition contain the spirit as the head doth as from the things already said may easily be gathered The naked spirit thereof affected with the dispositions of the head if the root of the disease be in the head is to be taken and remedies applied to that before we proceed to other things It will not be a miss to confirm the truth of this Conclusion by experience There 's no man doubts but that in the blood the spirit is most naked for if it were more naked than for fear of death if it could it would fly and get it gon to its own country Therefore Phisicians know that the naked spirit in the blood is sooner infected with poison than the spirit of any other part for venom being put into a vein doth sooner dissolve and loose the whole form of the body than twice so much taken in meat or drink inwardly although it be taken fasting or without any other vehiculum which confirmeth the truth of our Conclusion I will not encourage thee to ill if out of these or any other Writings of mine thou canst draw any evil consequence If thou beest a good man thou wilt not so read them if otherwayes know assuredly that if thou do any evil God will here even in this life take vengeance of thee So we proceed CONCLUSION XI In the Excrements Blood and separated parts the Spirit is not so deeply drowned as in the Body And therefore in them it is sooner infected The Proof and Explanation c. UPon this Conclusion the whole Art is grounded and this being false all fails therefore muse well in thy mind of what hath been said and what shall be said for he that well understands this Conclusion will finde no difficulty in the whole Art therefore it had need to be confirmed with some Reasons the first whereof is this The spirit is not so deeply drowned in the excrements blood and separated parts as in the body because in them it ranges abroad as more at liberty in that it doth not so much attend Organical operations that do violently snatch the spirit inward that being congregated it may work more powerfully in secesse but all organical operation being far from the Blood and Excrements there is no need the Spirit should drown it self so far and so inwardly Moreover the beams coming from excrements blood without the veins and parts separated stick about the surface and outside and are not allured and drawn internally because that is tending to destruction the spirit retires it self and makes some stay in the superfices where also the beams joyn themselves to their fellow-beams and there rest untill at last the excrements blood and separated parts becoming clean another thing are apt either to receive these beams and the spirit that accompanieth them or to return them when they have received them Again the spirits are more naked in these especially in the blood because that when it was in the body it had the spirits more naked and scarce tyed to the body as appears evidently in blood But some may ask how this reason agrees to parts cut off for what priviledge have they above parts of the same kind I answer It is to be considered That now the door is open by which a more free egresse is granted to the spirits which now having broken the fetters begin to wander abroad more at liberty Again some will object That if this were true then by applying things to a wound we might cure internal diseases To satisfie this objection we must consider these things and first That in every wound there is not only solutio continui but also the part wounded there is in a part exotick and a strange quality introduced by means whereof the vital spirit is hurt Secondly Those things that are applied to the wound have no power to change the vital spirit labouring of another evil disposition yea the Phisician 's expectation is satisfied if one thing do but perform operation and therefore they are content with the cure of the wound Thirdly If a thing good for another disease whereof peradventure the Patient is sick should be applied to the wound it perhaps will hurt this more than it would help that Now reason perswades we should first succour that which most urgeth From these things the Answer to the Objection is manifest for the spirit then labouring of a double distemper Art commandeth to
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
the signature is most apparent and the moon in such a sign as governs the members signed especially the planet that is Lord of the plants being in his essential dignities and beholding them more favourably and let the moon and the Lord of the Plant be both free the Moon having the dominion of the plant or the sixth house and take heed the Moon be not joyned to any ill planets that are retrograde Those things that have their signature in the root must be gathered in Autumn but if they have the signature of the disease they must be gathered when the Planet Lord of the disease is weak in a cadent house and the Lord of the Plant fortified The Medicines taken from men gather assoon as they come out of the living body and keep them in a vessel well shut till time require But yet if thou canst fit the Moon and the Planet that is Lord of the part if thou intend not for a particular operation but for a general make the fortunate ascendant and in the sixth house if you cannot at the least let him be a friend by aspect to the house especially he must alwayes be taken that whether they be excrements or blood or ought else they be not corrupted before they be used yet do not so take me as that I should dislike fermentation which in this Art is most necessary and which some call corruption though falsly But if at any time thou wilt use Mummy in this Art take it possibly from a body living or next to life otherwise it will not do so much good as the warm blood and set it to dry in the shade however amongst the Mummy put warm blood and set it to dry in the shade but be sure it do not corrupt before the drying to avoid which it is best to cut it small into little square pieces like Dice for so it will be soonest dry and better serve the operations required If thou canst not have it from a living or from a warm body it either must be often anointed with warm blood or steeped in it and left there for a time and cautiously dryed for so it is fortified with the spirits drawn from the blood If at any time you intend to work by fermentation as soon as the blood excrements c. are out of the body put them out into a close vessel shut and mingle with them such things as are to be mingled if there be an addition of any thing required as in some excrements there are and thou set them to digest in a gentle heat not passing the heat of the body whence they came Note also That not alwayes the same vessels are to be used but sometimes glasses sometimes some things taken from living creatures as for example If thou wouldest digest ones excrement to stay a flux an earthen vessel if thou wouldest stay vomiting the stomach of a Swine is the best and so of the rest but when thou intendest implantation in all putrifactions to this purpose glassevessels are best though I would use an egg in some cases as in digesting blood by it self or mixed with sweat c. Now if you seek the time of application generally take it thus All application of these remedies be it implantation or simple application of things convenient ought to be done the Moon being in a sign conveniently fortunate if it may be in the tenth house and the Lord of the Plant of the medicine exalted above the Lord of the disease But of these we will give precepts in every likenesie And this by the way Though all things do not agree exactly yet do not thou forsake or procrastinate the cure fit those things that thou canst fit as if when the rest agreed thou wouldest begin a-new for if there be a due application of things although the stars do not so exactly accord the cure may be prolonged but the effect will not be altogether frustrate if thou learn well to observe the times to come this thou shalt do if the time be observed in the progresse of the cure then do as it were set upon the Disease a-fresh applying new Instruments of health A thing well to be noted for here is the wisedome of a Physician most required CHAP. VIII Of the means whereby this Art applyeth the Medicines to bring health into the diseased body THere are many means whereby this Art applyeth medicines to the vital spirits but for methods sake we will contract them into two in generall the one we will call transplantation the other naked application Transplantation is when by means of a Magnetick we put the Disease into a plant or another living creature the Patient being fully and wholly cured for when the Plant or the Wight hath drawn to its self the ill complexion troubling the vital spirit the spirit is thereby freed and made able and fit to exercise its due function but the Wight into which the Disease is transplanted languisheth and at length unlesse it be cured dieth Yet this caution is to be observed that we strive not in vain to transplant the Disease into another Wight which hath too strong a spirit for the vital spirits being sometime very strong resist vehemently and then all this preparation availeth nothing But into plants never strive for to transplant the Disease unlesse it be in some property contrary to the Disease especially take heed lest it have a quality contrary to the nature of man or lest by its too much violence after it hath attracted the Disease and evill quality and as it were digested it it attract more than it should do for by transplantation not onely the evill but the good is sometimes attracted and communicated to another Hence it is that they which transplant hair into a Willow to make it grow and leave it there longer than they should do do make the head weak and the sight dim for the willow draweth the spirit of the head too violently from hence it comes that by transplantation a man may get himself the strength of a Horse or a Bull if it be rightly done This transplantation is twofold viz. immediate and mediate Immediate is that which is done to any living Creatures by mummiall things for so the thing whereunto it is applyed appropriates unto it self and draws to its own nature the good or evill quality of the Mummey and either frees the spirit from such a quality if it be evill or appropriates to its self the spirit if it be hurt by no ill quality and fortifies it self by this spirit by means whereof it can bring in the qualities and temper of the body into the thing whereunto it is applyed and that things by means of these qualities unites the spirit unto it and by that and in the virtue of it can work many things And lest thou be deceived by the word we call Mummey It signifieth those things or parts of Wights which exhibit the spirit nakedly as thou mayst learn out of
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
of bodies proceed from the various concoction of waters Aph. 31. The second from the various mixture of the three principles Salt Sulphure and Mercurie Aph. 32. These dispositions flow from the position of the Stars especially of the Sun Aph. 33. Every thing hath so much vitality as is required to produce the natural Actions of that species Aph. 34. Nothing beginneth to be made that doth not receive some vitallity from Heaven by which it can work somewhere Aph. 35. He that knoweth how to infuse the propitious Heavens or Sun into things or into the mixture of things may perform wonders and hereupon depends all magick operations Aph. 36. By how much the dispositions or the subjects are more formal so much more of this life they receive and so much more powerfully they do work Aph. 37. As in the eye the operations are more noble than in the foot although they both proceed from the same soul because of the purity of this Organ apt to receive a greater proportion of life so the Constellate carracters because of their formality receive a great proportion of spirit from Heaven and produce nobler actions Aph. 38. The spirit floweth continually from Heaven and back again to Heaven and in the flowing is found pure and unmixt and therefore may by a skilfull workman by wonderful means be joyned to any thing and increase the virtues of it according to the disposition of the subject Aph. 39. The heart of Heaven is the Sun and by light distributeth all things aswell to the Stars as to the Earth Aph. 40. Opacum is nothing else but a Body either wanting light or having the light asleep in it Aph. 41. He that can by light draw light out of things or multiply light with light he knoweth how to adde the universal spirit of life to the particular spirit of life and by this addition do wonders Aph. 42. So much light as is added so much life and so much of the one as is lost so much is lost of the other Aph. 43. This spirit after the first period of maturation strongly beginneth by little and little to vanish Aph. 44. Maturation is nothing else but the operation of the radicated moisture to the perfection of the Individuum so far forth as it may be perfected proceeding according to the semenary reasons propounded or purposed by Nature or the Soul Or it is an actuation of the internal spirit so far as it may be actuated Or it is the greatest Illumination of the matter that can possibly be done by such light Aph. 45. The spirit is discipated when it stirreth to act upon a matter too rebellious or when the natural mixture or Crasis of a thing is altered by the Stars somtimes too much excited it breaketh forth or being called forth by its brother spirit it goeth away to it Aph. 46. The matter is rebellious when by reason of a contrary Crasis or temperature it cannot be overcome and altered by the spirit Or when it is in the last period beyond which it cannot go nor the spirit convoy it any further for only so much spirit is given as serveth every thing to the due perfection of it Aph. 47. The temperature of a thing is altered by the Stars when the Horiscope of the Nativity cometh to the degree of apposition of the Planets that be contrary to the beginning of the life Aph. 48. The spirit is too much excited by fermentation or immoderate agitation for moderate agitation is necessary to vital operation Aph. 49. The spirit is called out by its brother spirit when it is too much exposed to it Aph. 50. In certain things it cannot be called out by its brother spirit because of its strait-society with the body but it allureth his brother to him and is strongly fortified thereby Aph. 51. Fermentation is the action of heat upon moisture by which the moisture is heated and made subject to the spirit circulating it self in the body which cannot remain in the same estate by means of the fluxibility of the body Aph. 52. He that by means and use of the universal spirit can excite the particular of any to a natural fermentation and then appease and settle Natures tumults by repeating the operation may miraculously increase things in vertue and power the highest secrets of Philosophy Aph. 53. Every man knows that by means of fermentation the spirit is as pure as it possibly may be drawn but almost all of them do want the fruit of multiplication because they know not how to joyn one brother with another Aph. 54. Every thing fermented worketh more strongly because in things fermented the spirits are more free Aph. 55. Things do abide in the same state of nature so long as they possesse so much spirit as is sufficient to perform the due execution thereof Aph. 56. Hence is manifest the cause of natural death and destruction of things Every thing tends to maturation as to the perfection thereof and when it is ripe the spirit begins to shew its forces and so by acting it is discipated and vanisheth which at length is the cause of destruction Aph. 57. He that could lay hold on the vanishing spirit and apply it to the body from whence it slipt or to another of the same species may thereby do wonders Aph. 58. From this fountain all natural Philosophy doth flow For easily may the spirit imbrued with the qualities of another body procreate in bodies of the same kind a similtude which is the violent cause of love Aph. 59. These things are aptest to intercept this particular spirit which have the greater similitude of most natural conjunction with the parts or which being applied to a vegetous body are by such a contract made more flourishing These things are to be understood of the bodies of wights especially of man where Philosophers are of more power Aph. 60. This spirit where it findeth a little matter disposed according to that likeness it makes and seats the compound produced Aph. 61. Where the spirit of one body being married to the qualities of that body is communicated to another body there is generated a certain compassion because of the natural flux and reflux of the spirits to their proper bodies Which compassion or sympathy is not easily dissolved as that which is done by imagination Aph. 62. There can neither love nor compassion be generated without the commixture of spirits Aph. 63. This commixture is sometimes done by natural or material application sometime by imagination and not seldom by the disposition of the stars Aph. 64. By natural application it is done when the spirit of one body is implanted in another by means of those things which are apt to intercept the spirit and to communicate it to another and they are known by their signature and by the Ancients called Amatoria or such things as love one another Aph. 65. By imagination love is produced when the exalted imagination of one doth predominate over the imagination
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
the First Chapter Mediate transplantation is that which is done by mediate means as if any quality being transplanted into an Herb will be transplanted into the Animal to whom it is given and by this means wonders may be done take thou heed thou do not evill here Note that due putrifaction doth excellently prepare the aforesaid Mummy that any quality may be introduced into an Animal but it is found by experience that blood doth best admit of such putrifaction Now let us come to the other part of the Art which we called Application which we must know is nothing else than the application of those things to the Mummy which can either correct the evill quality or can draw the vitall spirit out of it by which last means also mediate application is done as in some Amatories it is very manifest In this application these things are further to be noted first That nothing endued with any venemous quality be applyed to the Mummy being hurt by that means for it easily communicates his hurt to the whole But if you follow the former Doctrine concerning signatures thou shalt not easily erre from the mark Moreover take heed that by evill diet in the time of application thou overthrow not the whole businesse which is also religiously to be observed in transplantation And of these things here is enough said at this time CHAP. IX Of transplantation and the diverse manners by which it is done IN the former Chapter we have said what we meant by transplantation now it followes how many wayes it may be done There be Six manner of transplantations viz. Insemination Implantation Imposition Irroration Inescation and Appromination We will speak in order of them all Insemination is when a Magnet impregnate with Mummey is mingled with fat earth wherein the seed of herbs agreeing with that disease are sown for the earth being sifted and mixed with Mummey is put into an earthen pot and the seeds are sown therein and watered with the washing of the diseased member or of the whole body if it be affected so in time all the Diseases are transplanted into those seeds proper to the Disease if the time require it they are watered every day with the washings of the part as is aforesaid This done expect till the herbs begin to sprout and when it is time transplant them into the like earth and so thou shalt see that as the Herbs increase the Disease will wear away and at length be cured There be that when the Herbs be ripe pull them up and dry them in the smoak or throws them into a running water or use them some other way as best agreeing with experience And if the Mummey wherewith the Magnet is impregnate be not diseased then the Plant will be impregnate with the vital spirit of him whose Mummey it was wherewith thou mayest do strange things So then understand well what I have said But chuse you Herbs fit for the purpose and be not deceived for every thing is not good for every thing but they dispense their spirits every thing according to its proper gifts for otherwayes worketh the spirit joyned to Vervine and otherwayes to Carduus or Angelica 2. Implantation is almost done as Insemination is but here the herbs are to be taken with their roots alone and implanted in the like earth as is said so prepared and so ordered and watered nay in this case it is best if the herbs have no other water at all for so they will be as it were constrained to receive and appropriate the Mummey with the greater violence which is also good in semination except the too much tendernesse and loose softnesse of the seed command the contrary which here you need not fear but in all things take experience to thy help One thing is to be noted in them both that if the Plant die having attracted some ill quality before the Disease be fully cured then another of the same kind must be implanted in the same or rather the like Earth 3. Imposition must be thus done Take the Mummey of the diseased members or the Excrements or both take as many as thou canst get put them into a Tree or an Herb between the bark and the wood or else put them into a hole stop it with a pin made of the same wood and put upon it clammy earth if thou put the Mummey or the Excrements between the bark and the wood cover the Wound with the bark again and with Earth as they do in Inoculation and leave the Mummey there and if thou work well thou wilt quickly see the effect Yet thou must know that some Diseases are sooner cured by Insemination and some by Imposition namely the fixed by this and the volatile by that but if I might perswade thee thou shouldest in every Disease do all things for Nature is not burdened with these and consider what shall be said in the practice for there we are resolved to set down nothing but what we have proved Moreover some there are that to very good purpose have used Imposition There is to be noted that where thou desirest a lasting effect you use long-lived Trees and where a speedy effect them that grow apace Remember the Caution given in the last Chapter As soon as thou hast thy will take out all that thou didst put in lest too much attraction of the spirit do hurt the Patient 4. Irroration must be done that by it transplantation might be perfected Thou shalt water convenient herbs or a Tree and that every day till the Disease be cured with Urine Sweat Dung or the washings of the members or of the whole body as the Disease requireth either severally or all mixed together though no man will deny but the mixture is better But this way I would rather use as one help to the other than alone howsoever thou do yet this alwayes observe That as soon as Irroration is done thou cover all the Irrorated Earth with new Earth lest the Air dissipate the mummiall virtue in the things before the Plants can draw it 5. Inescation is when the Mummie is given to a Wight for food for then the vitall heat of the Wight unites the Mummie to its self And the onely quality by which the spirit was diseased and so restores to health the body whence the Mummie was taken the vitall spirit of the Patient being by this means cleansed by the operation of the spirit of the beast but this especially is here to be noted that as soon as the beast is fully and wholly infected with the disease it be then killed lest it do again begin to hurt that body from whence the Mummie was taken afterwards if the body be not throughly cured when that beast is infected and killed give another beast a portion of the like Mummie and reiterate the operation untill the Patient be whole and in this case blood rightly putrified or to speak more truly fermented is especially to be used and
yet there is no doubt but the same cures may be done with the Mummie extracted by the Magnet There are likewayes some that with good successe do give the blood yet warm from the vein to a Dog or a Swine which though peradventure they be not infected with the Disease for the spirit is here too fast fettered yet experience confirms that it much furthers the Cure By this operation natural Philters are done though we finde by proof that love may be procured by more applications but although natural Philters may to good men work good effects yet here I will say no more because of those wicked men that use to pervert the best things to the worst uses 6. Lastly By Approximation Transplantation is done if to the sick body these things be applyed which can attract the vital spirit and the Active beams and having attracted them unite them to themselves and correct them And this is done either by application of Plants and their parts or of beasts as if you would lay Cucumbers by an Infant that hath a feaver when he is asleep the Cucumbers will wither and the Child be cured Some lay young whelps to the feet of young Children in their Cradles and so are often recovered After the same sort Doves cloven in the midst and applyed hot to the soals of the feet do by attraction rectifie the praeternaturall heat diffused through all the body and remove all pains being after the same manner applyed to the several parts So the Arse of a Hen plucked bare and applyed to the biting of a viper freeth the body from venome and the Hen swells and if not cured dies sooner than if she had been struck with the viper All which things can be done by no other means but by Magnetisme Moreover we see that some Diseases infect by Approximation for the spirit insinuating it self into the body communicates an evill disposition to his brother-spirits and who sees not that Love also is begotten by Approximation especially between them who by sweat communicate their spirits and being in the same bed by a long Circulation as it were of spirits lead almost the same life but that this doth not alwayes happen is long of the reasonable soul which commands the affections as superiour to them yet doth not this overthrow the Art for Nature cannot force the Will being most free Now I fore-see an Objection of some moment For it will be said If diseases may be thus cured by approximation how happeneth it that he who gives the infection to another is not cured himself To which I answer It is first to be considered what and what manner of diseases those be that be most communicated to men by infection Neither would I here say that every Disease may by approximation be communicated unto every beast I would but search here what Disease of themselves and by their own nature are fittest for it and commonly so called Such Diseases are of three kindes The first consists in a supernatural heat not venemous which when it can quickly and suddenly insinuate it self into bodies in the least space of time it alters the body and gives it an evill complexion These properties are here ascribed to heat in respect of the subject in which it lyes hid but this carrying the heat of the vitall spirit because of the sudden alteration is not strongly freed as shall be said hereafter The second kinde indeed consists in preternaturall heat but are such as lye hid in subtill venemous breaths and more vehemently infect as we see in the Plague The third kinde doth not consist in a meer quality nor in the meer fluctuating humors nor lurketh in any particular part but it changeth all the habit of the body subverts all the operations or at least disposeth them otherwayes than man's nature requireth And this kind doth therefore infect because it sends forth a habitous or breathing altogether infected and in no part sound which insinuating themselves into another body do at length overthrow the temperature thereof Of this sort are the Leprosies and the French Pox Now having laid the grounds I say that in the two first kindes why the body infecting another is not thereby released is because the infection suddenly communicated doth in an instant change the body receiving it and then going immediatly through it when it is wholly infected it cannot correct another it rather hurts it And therefore we see that when any are sick of the Plague in one house scarce one escapes for the disease is strengthened being circulated from one to another whereby if there be but one infected there is more hope of his recovery and therefore their care and custome is to be commended which do allot a severall house to every particular person infected Next as I said above it is required that assoon as the beast is infected wholly it be killed but who dares be so impious as to kill men being infected then it is necessary to put another beast in his place and again till the cure be perfected But in feavers where there is not so great violence we have observed that if one be infected by another the Infector is often straight freed and so sometimes it goes successively clear through houses till it come to the last who either scapes not at all or very hardly This observation doth exceedingly confirm this Doctrine and this happens where the weak body falls sick first As to the third kinde the reason why the body infecting is not alwayes cured Besides what hath been said is this because these confirmed diseases have so changed the whole habit of the body that it is almost impossible to restore it especially where the condition above required is wanting but in the beginning that some though wickedly have been cured from these diseases it is known by experience for he that hath transplanted them by lying with many Women hath been cured as I have heard it credibly reported to have happened in the French Pox but these are detestable things and worthy of grievous punishment yet they confirm our Doctrine One thing I will adde more worthy of observation If a weak body be infected there is small hope of recovery but if a strong body be infected because there is a greater power of rectifying there is some hopes and many times the body infecting is freed from the Disease CHAP. X. Of the means by which application is done NAked application is done two wayes either by Imposition or Application Imposition is where something agreeing to thine intention either in quality or signature is put into the Excrements Bloud c. or when they themselves are put in some agreeable composition and there left untill thou hast thy desire that such impositions ought to be done in a fit vessel I have already observed and taught the manner of choosing them which is needlesse hereto be repeated But if the Mummeal thing be put in some convenient composition an earthen vessel will
prepared keep in a vessel very well shut for so thou hast prepared a Magnet the compendium of all mans body gotten without any horrour or cruelty which we altogether detest yet he that will follow other mens devices may let us proceed CHAP. XII Of the use of the Magnet in this Art IF thou hast never so good a Magnet and knowest not the use of it thou bestowest thy labour in vain We shall therefore add the use of it that nothing may be wanting in this Art And about it being most needful and asking little labour there needs but few words yet one thing is to be noted in the way namely That although the aforesaid beams do alwayes flow from the bodie yet there are some parts out of which they flow more copiously in one word they are the Emmunctories by which the body is as it were cleansed and the spirit doth accompany the superfluities because these parts are more porous and spungie it wandreth out more freely finding a larger egresse Now come we to the use of the Magnet Apply the Magnet to the emmunctory of the part grieved and procuring the patient to sweat which is best done by some Cordial Diaphoretick fitting the disease leave there the Magnet until it be impregnate with the vital spirit then remove it and immediatly use it according to the precepts given in the Chapter of Transplantation but take heed it be speedily done for fear the spirit be dissipated by some external more powerful cause for then Transplantation will be in vain attempted if the patient be not cured at the first do it again and thou shalt see the desired effect And not only diseases are cured this way but strange things even all that are done by transplantation are this way effected although transplantation may be done by other means as shall be shewed by and by But if thou desire by this means to transplant diseases read diligently the Chapter of Transplantation and observe well the precepts there given lest if things shall happen not to hit thy desire thy ignorance do return to the reproach of this Art CHAP. XIII Of the means whereby cures may be done in this Art without a Magnet BY other means also are strange and admirable cures wrought in this Art without a Magnet yea and sometimes with better successe than with a Magnet viz. When the thing it self that carrieth the spirit nakedly is applied to another thing disposed to receive it but this must be strictly regulated according to the precept above given and for the most part here is required fermentation that by means thereof the spirit being freed and loosed from the bonds may more easily insinuate it self and be sooner partaker And by this means for the most part particular diseases are more happily cured because active beams do more partake of the part from whence they proceed as also the excrements after the same manner and for the same cause of the parts whence they are excerned Experience confirms it That blood because it is the seat of the vital spirit if it be rightly applied cures the greatest and almost all diseases of the body by the excremenâ—â— of the belly thereby are all diseases of the intestines cured by the vein those of the bladder and the reins and sometimes all diseases because of the affinity it hath with the veins liver and stomach By spittle that is coughed up the diseases of the lungs By sweat the parts are cured whence it proceeded By the nails the diseases of the hands and feet By the hair the diseases of the parts whence they are taken And finally by the blood as is abovesaid all the diseases of the body are cured Here is to be noted That if all things that belong to any part be taken the cure will be the sooner and more easily done We have determined to speak of them severally Yet we shall be so far from condemning any combination or joyning two or more of them together that we rather perswade it as being most beneficial if the Rules of Art be duly observed CHAP. XIV Of the Excrements of the Back-door BY these Excrements as we said even now are cured all the diseases of the Intestines the body is purged and brought into flux the diseases of the fundament are both procured and cured and many things else are done which thou maiest learn by thy own experience if thou be diligent when they are applied they cure old ulcers Carcinomata and Fistulaes yea which some commend as a great secret they supply the place of the Weapon-salve without any further preparation but they must be chosen of a sound man and a strong body lest the preparation hurt them that are weak By the Odour mixt with wholsom Herbs much good may be wrought by transplantation and this I judge among many others to be the cause why Rusticks and such as live in the Country are sound and live longer than Noblemen and Citizens for these suffer their seiges to rot in stools or else to be cast into some unholsom places but the other committing them to the earth nigh wholsom herbs by means of transplantation lead their lives for the most part free from diseases We have above in general bidden to beware of Excrements of the diseased people But here we will give a more particular advice namely That thou never ease thy self where diseased folks have for much mischief hath come of it for we have known some hurt by the smell that doing their easement where one had done it that had a flux themselves got the flux without a procatartick cause preceding The reason of which so strange a matter is to be taken from that which hath been said and shall not be here repeated Furthermore take heed lest at any time you do your easement upon herbs that are either malignant exulcerating or violently purging for hence many times when the cause is unknown proceeds dangerous disenteries which until those herbs be quite putrified will not yeeld to any medicine Finally It is not safe to leave these Excrements in places where thine Enemies can come for it is easie to know what violent pains are procured by a kindled coal with spirit of Wine or Aquavitae put into those Excrements I would have thee to perswade thy self that if these things were ordinarily known they be worse and more dangerous matters than these known to some others therefore look wisely to thy self But of these Excrements enough so far as they pertain to this Art in the general the particular wayes of working with them we will describe in our practice CHAP. XV Of VRINE VRINE is an excrement of the second concoction done in the liver or rather in the reins from whence by the emulgent veins it is sent to the reins mixt with blood out of which it is by the Uriteres as it were percolated or strained and so sent to the bladder where it also abides a while and then it is by the passage