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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59191	The Art of chirurgery explained in six parts part I. Of tumors, in forty six chapters, part II. Of ulcers, in nineteen chapters, part III. Of the skin, hair and nails, in two sections and nineteen chapters, part IV. Of wounds, in twenty four chapters, part V, Of fractures, in twenty two chapters, Part VI. Of luxations, in thirteen chapters : being the whole Fifth book of practical physick / by Daniel Sennertus ... R.W., Nicholas Culpepper ... Abdiah Cole ...	Sennert, Daniel, 1572-1637.	1663 (1663)	Wing S2531; ESTC R31190	817,116	474

are performed and whether by a Natural Cause or by the assistance of the Evil Spirit But now unto any one that shal accurately and exactly and without any prejudice weigh and consider the whole business it wil very easily appear that these vertues and effects cannot proceed from any Natural Cause For two things there are in those Seals the matter it self and the Characters engraven upon it unto neither of which this virtue can be ascribed for the matter is from Nature and hath in it no such virtues and this they themselves see a necessity of confessing And here therefore for the proving of the efficacy of these Seals they betake themselves to Amulets and pretend the virtue of them But be it so indeed that all things whatsoever are written touching these Amulets are true as most certain it is that very many of them are yet what is all this unto these Seals in which if we consider the Metals Characters and the like it is without all doubt that those things have in them no such virtues And Paeony the Hoof of the Beast Alx and the like do shew and put forth those virtues that they have albeit there be no Characters at all engraven upon them and the like also Galen in the place before alleadged tels us that he himself had by experience found to be true of the Jasper-stone And then as these Seals have not their virtue from the matter so neither from the Characters that are from the Artificer and cannot have any such virtues either from the Artificer or from themselves For why these Characters are from an Idea in the minde of the Artificer which doth not work any effect upon things external And of themselves they are nothing else but Figures But now there is no power nor efficacy at all in Figures for the working any effect in regard that they are nothing else but only qualities of a quantity For all virtue and power of acting is principally from substance which by its qualities is efficacious and operative Action is between Contraries of the same kinde and such are not Natural and Artificial among which are these Characters Neither do things Artificial work upon things Natutal nor alter or affect them as they are such but they Act and work upon them as they have a Natural matter And so on the contrary things Natural do not Act upon Artificial things by altering or affecting them as such but as they consist of a Natural matter And therefore Images or Names engraven upon matter can of themselves perform nothing and the matter if it be at all affected by the Heavens is equally and as much affected if it hath not any Image or Figure at all engraven upon it and as for Characters Figures and Words engraven upon the mater they have in them no peculiar virtue of receiving the Influences of the Caelestial Bodies neither can they give any such virtue unto the Matter The truth is that Rodolphus Goclenius the younger doth indeed endeavour to give an Answer unto this objection whilest in his Magnetick Synarthrosis page 101. he thus writeth It is not the Statue saith he as a Statue neither yet the Seal nor the Image and figure as such that can affect any other Statue or quality For the very truth is that these Artificial Seals do acquire no virtue at al from Art but the virtue is instilled and infused into them from Heaven and the Stars I say again that this same Celestial Ray and Astral spirit that is sent down hither and here hath its influence in this sublunary world doth not only Accomodate it self unto the Metalls Stones and those plants aforesaid but doth likewise secretly and imperciptibly insinuate it self into their very substance with the which even from the very first Creation it hath obtained a Mutual and sympathetick familiarity connexion and continuation But now this spirit hath its influence without any adjuration Consecration and invocation of Devills but altogether in a Natural way But all that he answereth is nothing worth For this is that very thing according as it is in the Question which he ought to prove to wit that upon Metals and papers ignorantly engraven and Lettered there can any such like virtue as is attributed unto these Seals be derived from heaven and the Stars For although we do not deny that the Stars have their secret influences upon these inferiour bodies and therefore he hath taken much pains to very little purpose in proving of it to wit that the Stars do act upon these inferior bodies not only by their motion and light but also by their occult influence yet nevertheless two things there are especially of which there is great question to be made The first is this whether the Stars have in them any such virtue of producing fortuitous Events and meer casualties and such effects as are not Natural but wholly depend upon the will and good pleasure of Men. And the other is this to wit why they do not communicate those their influential virtues unto Metalls as they are of themselves but only unto such of them as are engraven with Characters For what have those Characters to do with the Stars And what hath Mars in the Heavens to do with the image of an Armed man Or what hath Saturn to do with an old man holding the plough And so of all other the Planets And the very same is likewise to be sayd the case standing al one touching the signs of the Zodiack and the rest of the Asterisms unto which Names have been given by Men according to their wills and pleasure for the teaching and instructing of others in the grounds of Astronomy who could if they had so pleased have given some other names unto those Asterisms which we now from them call Pisces or Sagitarius Like as the Hollanders even in our Age have most freely and according as they thought good imposed names upon all those Meridional signs that they observed in their Navigations to the Southerly parts And so the signs and figures likewise denoting those Asterisms have been imposed according to the wills and fancies of Men and therefore we conclude that there is no Necessity at all why the virtue of any Star should insinuate it self into any such Character as is imposed meerly by the wil and fancie of Men although it be engraven and inscribed at such a certain time the Star being then in such or such a position And therefore the whole controversy at length returns to this that from a Naturall Cause there can no such virtue be ascribed unto Seals and such like Characters and if there be any for of this very thing there is great doubt to be made and many things without question are much talked of and boasted which indeed were never yet experimentally found to be true as Paracelsus Arnoldus de villa Nova Thurneiserus and other of our more Modern Authors produce many things to this purpose I say if any such

or Guajacum Wood. To cleanse Galen in his sixth Book of the making of simple Medicaments doth especially commend a Myrepsick Suppository which in regard that it hath a very strong astringent power if Vinegar be therewith joyned having laid aside and put off its astringent power and virtue will excellently well discharge the office of Cleansing and deeply penetrating in all affects of the Skin Sulphur is here likewise very commodious by reason of its abstersive Virtue The rest of the Remedies are specified in the precedent discourse of Scabies And more likewise which may very fitly be here made use of shall be said below in Chap. 4. where we treat of the Elephantiasis Chap. 29. Of Vitiligo or Leuce and Alphus WHereas in the former Chapter we told you that the Lepra of the Greeks is by the Arabians called the black Albaras for the Arabians mention two kinds of Albaras the one white the other black and that the white Albaras of the Arabians is the same with Leuce of the Greeks and seeing that Leuce is a Species of Vitiligo we therefore judg it fit to subjoyn Vitiligo unto Lepra of the Greeks Vitiligo The truth is there be some that strenuously dispute whether or no Leuce and Alphus and the like Evils that we shal anon propound do belong unto Diseases or else unto Symptoms and they scrape together out of Galen divers places in which he seems to assert now this now that now one thing and then another But since our purpose in this Book is to treat both of the Diseases and likewise of the Symptoms of the extream parts we wil not therefore scrupulously dispute hereof Let it suffice that we give you notice of this that if the recess from the Natural state whether it be in the distemper or in the Organical Constitution be so smal that it hurteth no action it is then no Disease but only a symptom and h●●herunto are to be referred the changed colours of the Skin For although in our former Books we propounded the Diseases and Symptoms of the parts severally and assunder yet notwithstanding it could not here fitly be done in regard that somtimes the same Affect according to the greatness of the recess from the Natural state is one while a Disease and another while a Symptom only Now unto the word Vitiligo from whence soever it be derived there is no general Greek word to be found that answereth unto it but it conteineth under it these three Affects Leuce and both the Alphus to wit the white and black For so Celsus writeth in his fifth Book Chap. 26. about the end thereof There are saith he three Species of Vitiligo Alphus where the white colour is somwhat rough and not continued so that there seem to be as it were certain smal drops dispersed And somtimes it creepeth broader and with certain intermissions Melas differeth from this colour in regard that it is black and like unto a shadow other things are the same Leuce hath somwhat like unto Alphus but it is more white and it descendeth deeper and in it there are white hairs soft and tender as wool or down feathers All these creep but in some faster in others more slowly But Galen as we have already said hath no common name under which to comprehend Leuce and Alphus but he propoundeth them as divers Affects in his second Book of the Causes of Symptoms and the second Chapter Among the Arabians we meet with the word Albaras which they divide into white and black not as one and the same Disease into its Species but as a word into its significations For different Affects they are and Albaras nigra or the black Albaras is nothing else than Lepra of the Greeks and the Impetigo of Celsus But Alba or the white the Greeks term Leuce which appellation Celsus doth both keep and maketh it a Species of Vitiligo Like as Pliny also maketh mention of the white Vitiligo in his Book 18. and Chap. 15. and in his Book 31. Chap. 10. But of Nigra or the black in his Book 22. and Chap. 25. For there is no word or name to be found among the Latines that may answer unto the Species of Vitiligo to wit Leuce and Alphus To wit Physitians do thus stile Leuce as Galen writeth in his third Book of the Causes of Symptoms and Chap. 2. from the Colour imposing the name thereon For look what kind of flesh Locusts have and so likewise almost al kind of Oysters the like hereunto have they also that have their Skins fouled and defiled with Leuce But Alphoi are so called from the Greek word signifying to change to wit because the colour of the Skin is changed and yet notwithstanding not of the whole Skin but up and down here and there great spots arise throughout the Skin and for the most part in the Body also And the truth is their generation as Galen there tels us is of the like kind to wit from a vitious nutriment Yet notwithstanding under these the whol flesh is not vitiated but only in the very superficies and top of the Skin there are as it were certain little scales fastened thereupon and the truth is that Alphi or the white arise from a flegmatick but the black from a melancholly Juyce And yet they are not true and right scales but there is a certain kind of roughness perceived in the Skin together with the change of colour For in this the black Alphus differeth from the Lepra or the black Albaras of the Arabians that in Albaras Nigra or the black Albaras there are both excoriation and scales whereas in the black Alphus there are neither Morphaea Alphus is likewise called Morphaea without all doubt from Morphe to wit because the colour of the Skin is changed into white and black Celsus hath used the Appellations of the Greeks in distinguishing the several species of Vitiligo and he hath named the first Species Leuce or Leuca but Alphus he calleth only by the single name Alphus and the black he stileth Melas But now this change of colour as wel in Leuca as in Alphus doth not only consist in the Skin but is extended likewise unto the Hairs and as Celsus in the place alleadged writeth in Leuca there are white Hairs such as are like unto the soft and tender Hair in new born Children and the white Alphi likewise as Paulus Aegineta tels us in his fourth Book and Chap. 6. produce white Hairs and the black Alphi black Hairs And Johannes Philippus Ingrassias in his first Tract of Tumors Chap. 1. P. 142. assureth us that he had more then once seen even old Gray-headed Men that have had some part either of their Beards or of their Eye-brows black like as it is in young Persons that are altogether black to wit when Melas is become inveterate or that there be present the black Alphus and yet notwithstanding all this while the part affected with the

assert that many yeers likewise before the Reign of Claudius Caesar these Lichenes were wel known unto the Grecians because that Hippocrates in the third of his Aphorisms Aphor. 20. and in his second Book of Womens Diseases maketh mention of Lichenes and that it is probable that the Malady vexed Italy in like manner forasmuch as Galen also in his fifth Book of the Composition of Medicaments according to the places Chap. 7. maketh mention of these Lichenes in the Chin and yet notwithstanding he hath not one word of their rise and beginning under the aforesaid Claudius and the truth is that most of those Authors out of which he citeth the Medicinal Remedies against this same Disease lived before Claudius Caesar But for this we must here know and take notice that the Lichen is twofold the one is that which Hippocrates the other Greek Physitians before the time of Claudius the Emperor make mention of and which Pliny with al other the Latines Celsus alone excepted calleth Impetigo the other that which was before the time of Claudius and altogether unknown the which others cal Lichen agria fera or the wild Lichen but most of them have named it Mentagra And this distinction Pliny seemeth likewise to have observed in his Book 20. Chap. 1. and 9. and Book 22. Chap. 25. and Book 23 Chap. 7. and elswhere and to have called these Lichenes of the Ancient Greeks Impetigo but this new kind he calleth only by the single and bare name Lichenes to wit that so he might not with the vulgar make use of the word Mentagra being the name that was at the first jestingly and corruptly imposed upon it And that this latter sort of Lichenes was held to be contagious and Epidemical Galen seemeth sufficiently to hint this unto us when he writeth and assureth us in his fifth Book of the Composition of Medicaments according to the places Chap. 7. That one Pamphilus by the curing of the Lichenes got good store of Wealth at Rome when the Disease Mentagra as the vulgar cal it raged and prevailed here in the City Both kinds of thi● Disease Celsus in his fifth Book and Chap. 28. seems to comprehend under the name of Papulae when he thus writeth There are saith he of Papulae two sorts the one whereof is in which the Skin is exasperated by the smallest Pustules and becometh red and is gently and lightly corroded having the middle part of it a little smoother and creeping along but very slowly and this same Malady most usually beginneth in a round manner and for the same reason it proceedeth and creepeth along after the same round manner and fashion But now the other is that which the Greeks call Ag●●a that is Fera or wild In the which indeed the Skin is likewise but far more exasperated and exulcerated and is more vehemently corroded and gnawed and thereupon becometh red And somtimes it also sendeth forth Hairs Thus far Celsus All which agreeth very wel with that which Galen asserteth in his fifth Book of the composition of Medicaments according to the places Chap. 7. as likewise Paulus Aegineta in his fourth Book Chap. 3. and Aetius writeth in even very same where he treateth of Lichenes Tetrab 2. Serm. 4. Chap. 16. What Lichen is But now Lichen or Impetigo that we may give you the general description thereof is a roughness of the Skin with dry Pustules and with an extream itching creeping forward unto the neer adjacent parts and in a short space much extending it self The Causes The Cause is a serous or wheyish thin and sharp Juyce mixed together with a thicker humor Now this humor is generated either from a bad and corrupt kind of Diet and salt and sharp meats or else also from the heat of the ambient Air which being afterwards thrust forth unto the Superficies of the Body it there exasperateth the same and as it were superficially exulcerateth it And this happeneth more especially in the spring time whereupon it is that Hippocrates in the third Book of his Aphorisms Aphor. 20. reckoneth up Lichenes among the Diseases of the Spring It likewise now and then happeneth in the Winter time if by the Air the Pores of the Skin chance to be close shut up and that sharp and salt humors be therein deteined And yet notwithstanding this Malady may likewise proceed and be contracted from Contagion or Infection The Differences Now there is a twofold sort of Impetigo as we told you before out of Celsus the one whereof is more mild and gentle in the which the Skin is less and by the least sort of Pustules exasperated and it hath its middle part somwhat more smooth and it creepeth forward but very slowly The other that which the Greeks cal Agria the Latines Fera or wild in the which the Skin is more exasperated and exulcerated Signs Diagnostick The Impetigo is known by this that the Skin is made hard dry rough and as it were ful of scales there is likewise present an itching and the Malady groweth broader from day to day and from a very final and inconsiderable beginning ic diffuseth it sell unto an extraordinary great breadth The Prognosticks 1. This Affect is not in the least dangerous and that which is newly begun and mild is very easily cured 2. But that Impetigo that is called Agria or the wild Impetigo and that which ariseth from a worse kind of humor is not to be cured but with much more difficulty and it may soon pass and turn into the Lepra or Leprosie The Cure Such a kind of Diet ought to be ordained that will not heap and treasure up such like vicious humors to wit those that are salt and sharp Moreover if there be any signs that many of these kind of virious humors do abound in the body they are then by convenient Medicaments to be altered and evacuated As for Topicks the Spittle of one that is fasting if the part affected he therewith anoynted healeth and helpeth a mild and Recent or new begun Impetigo and so likewise doth that liquor or moysture that sweateth forth of green Wood while it is burning as also the Leaves of Wall-Pellitory or the Root of four Sorrel bruised with Vinegar as also the Gum of Prunes if the part be anoynted therewith that which is here of singular use and benefit is the Oyl of Eggs and the Oyl of Tartar by draining especially if mingled together with other fit and proper Remedies Or Take Oyl of Roses one ounce Tupentine washed in Rose Water three ounces Oyl of the Yelks of Eggs six drams and Oyl of Tartar by draining two drams and mingle them Or Take Unguent Diapompholyx one ounce the White Unguent of Camphire half an ounce Oyl of Tartar by draining two drams Mingle c. Or Take Oyl of Wax one ounce Oyl of Eggs three drams and of Tartar by draining two drams Mingle c. Or Take Frankincense Ammoniacum of each half an ounce

virtue in themselves and therefo●●e before ever he make use of them he ought to inquire by what power and virtue it is that they perform what they do Which if he neglect to do he then implicitely enters into a compact with the Devil who hath made that promise that he will perform this for such as shal make use of those Characters and form of Words according to his prescription and so consequently such a one cannot at al be free from impiety And that this is a truth those two Histories following will sufficiently make good Martinus del Rio in the 2. B. of his Magic Disquisition Quaest 27. Sect. 1. relateth of Henricus Cornelius Agrippa who having at Lovain a youth boarding in his House that was over curious and prying it so came to pass that during this youths abode with him Agrippa having at length occasion to ride a Journey far from his home he delivered the keyes of his Study unto his Wife whom he afterward put away by divorce with this prohibition and charge that she should not suffer any to enter thereinto in his absence But this youth having by his importunity and earnest intreaty gotten leave to go into the study and lighting upon a little Conjuring book while he was reading therein lo a knocking at the Study door but the persisting stil in his reading there is another knocking heard at the Study door which the youth still reading on and not answering the Divel entereth in and asketh wherefore he was called at which the youth being astonished and so far affrighted that he could not make any ready answer the Divel immediately choaked and strangled him For as he that readeth any thing in an unknown Language he himself haply may not understand what he reads which yet one that standeth by may understand so it was here although this youth knew not that he called for the Devil yet notwithstanding the Devil wel knowing his own watch-word and the engagement or Compact he had entered into soon came upon calling The other History we have related by Henricus Brucaeus in the Miscellanies of Smetius B. 5. Epist 17. which he tells us that he received from Doct. Naevius and that the truth of this History was there confirmed by many of the Citizens At Leipswich little Girl not understanding what she did by reason of her Childishness and want of Age whilst she was imitating all the Actions carriage and behavior of her Nurse which she had seen her oftentimes use in the raising of storms and tempests causeth thunder and Lightening by which a village not far distant from this City was set on fire The little young Girl being brought before the Senate it was there with much deliberation debated whether they might legally proceed against her But it was decided by the opinions of all the Counselors there present that they could no way proceed against her neither punish her by reason of her nonage and ignorance of what she did Which History doth sufficiently teach us that any one may even unwittingly incautelously and almost without his consent cast himself into such a like compact with the Devil For when as the aforesayd Girl although by reason of her tender Age she understood not what she did made use of those Ceremonies that were delivered and prescribed by the Devil unto the Witch her Nurse the Devil was presently ready at hand according to the Compact betwixt them and ray sed the aforesaid Tempest Which if any one of a riper age which might easily understand that in these kind of Ceremonies themselves there can be no such power and virtue had done such a one without doubt had not been acquitted by the Counsellours nor gone unpunished by the Senate And therefore we conclude that there is none unless he be out of his wits that wil make use of the means aforesaid seeing that he may easily understand that such like Ceremonies Words and Characters do not perform those things they are sayd to do either by any Natural power and virtue of their own or else by any power given them from God or the good Angells but that they have this their power from that wicked spirit And he whosoever he be that shal make use of them cannot be acquitted and freed from gross impiety Magick and Idolatry But whereas there are some that endeavor to derive these virtues from the Constellations Whether there be any virtue in the seals and therefore teach how to make divers of these Seals under some certain position of Stars we are therefore in the next place to examine that opinion also And the very truth is that among all the Seals of Arnoldus de villa Nova and of Paracelsus in his B. Archidox Magic there is none at all to be found that wil render a man inviolable and so as not to be hurt by any kind of Weapons and therefore this invention of the Devil seemeth to be newer and since their times But now in regard that there is one and the same reason for all those aforesaid effects that are promised from these kind of Seals we conceive it therefore very fit to speak something in the General touching the aforementioned Seals For if we shall in the general demonstrate unto you that these Seales have in themselves no such natural virtue or efficacy we shall thereby withall shew unto you that these seals likewise that are made use of against Wounds have not their virtue and power from the Constellations That under the name of Astrology such like Magical Trumpery should be exposed to sale Magick is no new thing for it was of old thus wont to be done in the Eastern Countryes Touching which Pliny in the 30. B. of his Natural History and Chapt. 1. sayth thus Maggick that most fraudulent of all the Arts hath very much prevayled all the world over and that now of a long time for these many Ages But indeed there is no cause why any should admire at this the so great authority of Magick in regard that she alone of all the Arts adding unto her self and comprehending within her self three other of the most famous and sovereign of them and such as have the greatest command upon the mind of Man hath reduced them into one only to wit her self alone For first of all there is none that doubteth and that wil not readily grant that she hath her birth and original from Physick and that she so crept in under a fair and specious pretence of safety and health as a higher and more sacred Art then Physick it self And so hath she likewise by her blandishments and large admirable promises added unto her self the strength and power of religion with which now a days mankind is so strangely blinded And that she might the more easily suggest these her promises she intermingleth the Mathematicall Arts there being none that is not very greedily desirous to know things future as concerning himself verily believing that these things are