CHAP. I. The assigned Star of the Ancients.

IN that I am about to unfold and explain the sacred and ancient Philosophy, which is collected forth of the Philosophy of the Academicks and Peripateticks, I have thought it meet to set before your eyes the Opinions of the ancient Philosophers concerning the nature of things, and that in brief to repeat that whereby it may appear now far Vital Philosophy hath excelled and surpassed the rude and corpulent Philosophy. Which things being understood and throughly viewed, it will be convenient to descend to the fountains of things. All the precepts of ancient Philosophers which concern­ed the knowledge of Natural things, have been hidden and concealed of them under feigned and dark shadows and fables: for all those things which divine Plato, and after him Aristotle, have writ concerning the World and nature of things; as also whatsoever Empedocles or Parmenides, or Pythagoras have brought into the light, all those precepts have been the precepts of those which writ ancient fables; from whose precepts every one hath so much profited, as he could attain unto by the faculty of his Wit.

Their precepts did signifie that the World was created of God, and that it consists of one universal and com­mon matter. Wherefore they held there was but one World, and not many; and that Time was caused from the motion of the Heaven; and that the Heavens, while they were moved, did effect a musical harmony by rea­son of the magnitude of their bodies; and that the eter­nal Matter of the Heaven existed, and that the Elements [Page 4] were obnoxious to corruption and transmutations, accor­ding to their parts. Whenas yet the whole substance is so created of him, that it might be eternal. All these are conserved from corruption by the Soul of the World or Divine power.

They al [...]o did express by fables that the Earth was un­moveable, and that all other things were moved with perpetual motions, and that the parts of the Elements mutually amongst themselves were generated and cor­rupted by the heat and cold of the Heaven, and that there were made more frequent mutations of all these about the Earth. They also did lay open by fables the generation of Hail, Rain and Thunder, and other Me­teors, which are caused by the Sun from Vapours eleva­ted upwards. And also they expressed how Living crea­tures and Plants were generated by the commixtion and corruption of the Elements; of all which the Sun is the efficient cause by his moderate heat. Again, they af­firmed that all the living bodies should die which were composed of many principles or beginnings, because every compounded body is at length to be resolved into his principles.

Now at length we come to explain the nature of Plants and Fruits.

They in their fables declared that the seasons of Time were profitable to them when the Fruits and Plants are fit to gather strength and yield fruit.

Lastly, the generation of all things, whether it be by corruption of life, or conjunction of Male and Female, it is governed and holpen by the temperature of the Hea­ven, both in procreating and conserving, or bringing them up: for from that temperature there arises an ap­petite and desire of procreating.

Again, they have entreated of the Changes and Vir­tues of the Moon whose humour is expedient in the Full [Page 5] Moon to those that bring forth, and for the increase of Plants, and the conservation of living things which are bred. And they said that the principal author of this power was the Sun; which therefore the Physicians thought to be a skilful governour of Health and Disea­ses: for seeing the mediocrity and temperature, and the grievousness and magnitude of the Heat is caused by it, this power is not undeservedly attributed to the Sun. They judged the Sun to be the ministrant cause of God, by which all things are made and generated; seeing that he by this mixeth the Elements, from whose commixti­ons all things are generated.

This was their Philosophy, which is no other vise ex­plained than in the sense of Fables.

CHAP. II. Of the Philosophy of Hermes and Hippocrates.

TRue Philosophy is the breathing of God, and a Di­vine Illustration which is pla [...]e in the power and reason of no man, but wholly depends on the good bles­sing of God. Whereupon no man ought to wonder or admire that there be so few, scarce one of a thousand, which attains it, seeing it is the gift of God, yea, and that a perfect gift descending from the Father of lights, wisdom and truth. Assuredly that the decree of God may stand firm and unviolated, God hath not imparted this Philosophy to any man without labour, watch­ings, study: for God still works mediately and by hands, at all times unto all Nations. Furthermore, we must study and learn in Gods school very diligently.

Plato being allured by the wonderful study, sweetness and desire of Philosophy, went into Egypt, that he might throughly learn Philosophy of the Priests, & that he might attain the true and sound knowledge thereof. After this [Page 6] he coming into Brachmana, and there he saw Jarcha the chief of the Philosophers of India, sitting in a golden seat, and he heard him reason concerning the motion of the Heaven and the Stars, and the nature of sublunary things. Not to trouble you with many; the true Mo­narch of true Philosophy and Physick, namely Paracel­sus, remained captive with the Egyptians certain years, that he might be instructed by them, from whom he re­ceived so many excellent Medicines.

Seeing there is but one onely true Philosophy, and the unity thereof is from the unity of the subject; there­fore it is meet that one subject of the whole Philosophy should be determined.

The subject is the inward and essential form of everythingThe Sub­ject of Phi­losophy. existing in the superiour and inferiour Globe, whose essence and properties constitute whole Philosophy, namely Astronomy, Physicks, and Alchymy.

The Astronomers and Magicians have called it The invisible Sun. Philosophers and Physicians called it The First Matter. Physick-chemists called it The sim­ple Radix or Root of Minerals, as most learned Geberus witnesseth in the third book Rei Metallicae. I am sure that many now-adays do love and esteem this sound Philosophy; I am also sure that many do reject and de­spise it as vain and unprofitable: but we must exclaim with Fabius, O happy concealed Sciences and good Arts, if that onely Masters and skilful Artists judge well of you▪ Those which profess this Philosophy (if it please God) are to be marked with the marks of Deceit, Sottishness and Infamy by the excellent Philosophers. If that it can be no otherwise, then we must tolerate it; for the envy of others should not fright and terrifie us from our province: For truly to be derided of those wic­ked ones, which are ignorant of the mysteries of God, and the secrets of Nature, it is nothing else than to be [Page 7] praised; but on the contrary, to please such is to be dispraised.

CHAP. III. Of the Essential Form.

VIrgil writ well in the first book of his Georgi [...]ks, The man is happy which can attain to the knowledge of the Causes of things; for this knowledge is the most diffi­cult of all, and cannot be attained but by long use; for it is very difficult and remote from our Senses, and whol­ly ariseth from the inspect and knowledge of Nature and Essence. But because that all Knowledge proceeds from the Causes, and then we are said to know a thing whenas we know it from the fountain of Causes, as Ari­stotle writes perspicuously in the 2. chap. Analyticor. po­sterior. where he defines that to Know absolutely is to Know by the Causes, by which every thing hath being. None can open and enter in at the gates of Minerva the Goddess of Wisdom, much less can he approch unto her queenly throne, and attain the glorious and delect­able aspect of this Queen, which is not instructed with accurate and exquisite knowledge of these Causes. No man shall be able to steal away the golden Apples of the three daughters of Atlas in the Garden of Tantalus, whiles the Dragon watches, but when he sleepeth. Wherefore seeing the knowledge of the Causes is so ne­cessary in the first place, the universal internal principle or Beginning offers the consideration of it unto us; whose contemplation being neglected and not throughly seen into, many and great Philosophers have cast them­selves head long into divers labyrinths of Sophisms; but assuredly he which will bestow his study in Philesophy, must aim at the real Being, as one which saileth and aimeth at the pole-star; and he must never suffer it to [Page 8] pass out of his mind; which we describe thus:

The Interiour and Essential Form is a Vital Principle or Beginning, containing in it all the Causes of the pro­per kind, by which it frameth the Body for it self; and it doth (as it were) forth of her bosom draw forth Colours, Tasters, Qualities, Magnitude, Figures, and other sig­natures which are convenient and agreeable for their fun­ctions and purposes. This is the Sphere of the Pytha­goreans diffused equally through all the parts of the World and the Elements, which is infinite and whole within the body, and whole without; whose Centre is every where, and Circumference no where; which if we shall weigh more profoundly in our judgments, the images of heavenly knowledge will more nighly be be­holden, and the works of God in these shadows, and his majesty in these images, (that is, in the Vital prin­ciple) will be acknowledged. This is the sweet and noble Intelligence which is to be converted to the aspect of the Divine Sun.

CHAP. IV. Of the First Matter. Whether the First Matter be the same with the Essential Form.

THe Peripateticks call the First Matter the Sub­ject from which every natural body is generated by it self, and not by accident, and into which at last it is resolved. So they explain the first Subject, though all mix'd bodies arise from the Elements, notwith landing all these Elements have so nething preexistent, namely the First Matter, for which and by which they are ob­noxious to manifold transmutations. And whenas the Form of the body vanisheth away, and is corrupted, notwith [...]anding the Essence of it remaineth the same, forthwith receiving another form. Furthermore, they [Page 9] call the First Matter the first subject of Generation; therefore they conclude that things must return and be resolved at the last into the same matter. But this is not to be understood that they must be resolved immedi­ately into it, but that every Corruption must necessarily at length be terminated in the First Matter. How strange these be from the First Matter of the Philosophers, it shall be manifest if that we recall the things forenamed unto our due consideration.

The Peripateticks have signified nothing else by these Arguments than a rude principle and vile mass, from which the Elements were created; which the Greeks call [...], concerning which Ovid writes in the first book of Metamorphosis, they made it the common re­ceptacle, place and matrix of all Forms; because no­thing can rceive Forms unto it, unless it be a corporeal substance. In like manner they affirmed that the destru­ction or corruption of one Form was the cause of gene­ration of another Form in the matter by the virtue of Privation. But our First Matter doth bring forms to all natural things, and it sustains them, not materially, but effectively and formally. There doth not any destru­ction or corruption happen unto our First Matte [...], nei­ther is it altered either by necessity or nature, seeing it is indivisible, as Hippocrates witnesseth. From hence it appeareth that they lest the true First Matter of the Phi­losophers unsearcht and untoucht, which the Creator infused into that first Mass, (by his incomprehensible wisdom and wonderful Decree) by the power of the Word and his Spi i [...] which moved upon the waters; see­ing that this Matter is not subject unto the judgment of sense and common notions of the mind, it is invisible and naked, and doth not enter into the company of mor­tal men; but it hath vestures (the princi [...]ples of Bodies and the Elements) by which it keeps it self from the [Page 10] sight of impious and sottish men. These vestures of the Elements have bewitched the eyes of Aristotle and Ga­len, and many other Philosophers; for they supposed that they apprehended the interiour and essential form of the Creature, and as it were held the kernel in their hands, whenas they attained but unto the barks, husks, and foul nature of the superficial Elements.

Nevertheless invisible things may be made visible, whenas their vestures be put off, and hid things may be made manifest. This Matter is naked Diana without any vesture, which doth not easily shew it self, or put off the garments with which it is covered of God, un­less they be put off by the subtile and skilful art of Sepa­perations. That First true Matter of the Philosophers, though invisible and spiritual, yet it abides and remains with us, and it is very often presented to the sense of the Wise by the help and benefit of the bonds and nigh bo­dies (that is, the beginnings) from which it cannot be separated, but by these and in these it exercises the ope­rations. But the vestures may be put off; these princi­ples (that is, the Elements) may be separated from their beginnings. Divine Plato pursued this First Matter by a certain excellent motion of the mind, and he entitled it by the name of an Idea in his Timeus, where we read it thus written; It is meet that we confess that this Mat­ter is spiritual, which is the same still without beginning: that is, which is compounded of no preexistent matter; and it is without corruption, that is, which is resolved into no other matter, which receives nothing from others, neither doth it proceed to another, which can­not be perceived by Sight or any other sense, though Understanding doth apprehend it as it were by accident. There is another Matter of the same name, and like un­to it, but yet it may be perceived by sense; and it is ge­nerated, and it is ever in motion; as also it is in place: [Page 11] whereupon afterwards it doth as it were vanish. This is comprehensible by opinion and sense. In like manner Plato did affirm universal Ideae or Notions, and an uni­versal beginning, from which new forms might be produ­ced, though the forms of all do perish.

But here some may object, wherefore we do attribute the force of an efficient and a formal cause to the same thing; for whatsoever hath the force of an efficient cause, hath not the force of a formal as an immanent ef­fect. We answer, that though the notion of an effici­ent cause be attributed to the First Matter as an interi­our form, yet sometimes the form receiveth the notion of an efficient cause, as Aristotle witnesseth Acroasi Phy­sica, where he saith, that the form is the efficient cause of the natural operations and actions. But if some shall as yet gain-say and urge the argument more, we will an­swer to this, that we place the causes in the First Matter, and not the First Matter in the causes. It is more meet to apply the names to the things, than the things to the names. Even as mechanical Artists have certain ma­terial Rules which they do not use but altogether straight, but sometimes they use those which are somewhat crookt, by reason of the matter of which they are about to frame material workmanship, often they are constrain­ed to use a Rule somewhat crookt; of which figure was the Rule of Lesbia which Aristotle relates in the 10. chap. of his Ethicks, which Rule was made of Lead, that it might be bended according to the figure or shape of the stones. So that still it is not convenient to accom­modate the Matter to the Rule, but sometimes the Rule to the Matter, as Zabarella affirms. After the same manner we must make a treatise of the Matter in a more sound Philosophy, by reason of the singula­rity, preeminence, and majesty of the same; that it may appear clearly (as it were at mid-day) we will examine [Page 12] what difference is betwixt the First Matter of the Philo­sophers and the Peripateticks.

The Peripateticks affirm that the First Matter was formless, and had an aptitude to receive any form of a natural body.

But the more secret Philosophers, which have peirced into the inmost closet of Nature, they confess that the First Matter contains all forms in it, and that all forms of all natural bodies are deduced forth of the bosom of it as forth of a rich store-house; and that it communicates life to all lifeless things, and actions, and faculties. Therefore seeing the case stands thus, it is not pertinent to the First Matter to receive forms, which needs none, for it possesseth the actions; but rather it belongs to the Elements, which are in the place of the Second matter. This the Philosophers call the Secundary Cause, because it is requisite for the form; as for the end they call it the Cause, sine qua non, because without it nothing can be made. The Philosophers call it a being in power, in the doctrine of the causes or principles; because that afterwards it is diduced and brought to perfection and act by the agent. But our First Matter and interiour form doth inform, perfect and determine this matter or secundary cause; whereupon it is called the Informing Act, and Perfection. This form doth constitute and de­termine the Second Matter in a certain proper degree of being, so that it gives unto it essence and actual exi­stence. From hence it is called the Constitutive and Specifical Essence, for it separates and distinguishes one thing from another primarily and essentially; hereupon it is called the Difference. But that I may contract the sails, for I will dispatch in few words. The Peripate­ticks call the First Matter a mere passive principle or be­ginning, and they annex a reason, because it suffereth and subjecteth it self to be prepared and informed, no [Page 13] otherwise than if Wax should be informed and figured, sometime with the shape of a Dog, sometime of a Lion. Which description agreeth to the simple, common and absolute Elements, and not unto the First Matter of the Philosophers, seeing that our First Matter respecteth the Compound actively, and not passively.

Therefore the reasons being collected and alleged,The Ele­ments are vestiments of the Prin­ciples, the Principles are the ve­stiments of the First Matter or Form. we affirm that the First Matter of the Philosophers is the interiour form, the beginning of life, the fountain of motion and actions, the author of fruitfulness, the go­vernour of generations, transplantations, and of all na­tural actions, by whose means and benefit the repug­nant and contrary Elements are united by the concor­dant law of Mixtion. Again, the said Elements being corrupted and destroyed at the finished times, never­theless there remaineth in this Matter the beginning of life, the root and form of the thing, in such power that it excelleth the common qualities of the Elements.

CHAP. V. Of the Native or In-bred Heat.

THose which are little conversant in Philosophy, and cannot as yet apprehend the unaccustomed manner of speaking of the Philosophers, they altogether contend about the Name; if that the name of the thing be suppressed, forthwith they suppose that the thing it self is quite overthrown. For the removing of this opi­nion, all those are to be inferred which make something for the perspicuity and facility of the excellent and noble thing. Amongst the rest first of all In-bred and Native Heat offers it self unto our consideration, as also Spirits, and first-begot Humidity, and Nature, which are of a more lofty consideration. It is a constant and ratified sentence amongst the Philosophers, that all li­ving [Page 14] things live because of the heat included in it: and by the benefit of it they attract aliment and do perfect it, and therewith are nourished and augmented, and do pro­create their like. Furthermore, living creatures by the benefit of this heat are affected with sense and motion; and by how much these works or creatures are more per­fect, by so much they have a more abundant force and substance of this heat. The living bodies of this inferi­our Globe are divided into three orders, Animals, Ve­getables, and Minerals; though many have denied life to be in any Mineral, notwithstanding they have shewn manifest signs of life unto those which have more dili­gently searched their work-houses or mines. Where­fore Aristotle hath truly delivered that life is contained by heat, and that neither Animals nor Plants could live without heat. Again, he defining Death he opposed not cold as a contrary to heat, but extinction, which is a privation of heat. To which also Hippocrates ascribeth all the actions of the whole Animals: he also affirmed that all and most diverse faculties are absolved and per­fected by the benefit of this heat at fit seasons and places.

Philosophers searching the nature of this heat, they have fallen into strange errours in that they did not di­stinguish the ethereal and celestial heat from the ele­mentary heat which is in all things, rising from the mix­tion and temperature of the Elements; but this is fruit­less and void, or a companion or adjunct-embassadour of the thing compound. But the natural or vital heat is altogether alienated from the conditions of the Ele­ments; whereupon they called it Celestial and altoge­ther Divine. Again, any man may easily distinguish and discern the vital heat from the elementary heat in Plants and cold animals, as in the Poppy, the Lettuce, the Mandrake, and the Serpent, which being exceeding [Page 15] cold in their temperature, it is certain that they do not live by this, but by sole vital spirits and heat. Again, they brought it into controversie whether heat, which is the worker of life, be a substance or an accident. Lastly, after much contention of words they concluded it to be an accident, but yet altogether celestial and divine, as the light or the heat of the Sun is, and every other vir­tue or power conveyed from the Heavens unto the pre­pared body. They also affirm, that that nature or form which consists in the matter, by the mediation of the spi­rits or heat to be altogether one substance, and that wholly celestial and divine, not participating at all of the Elements. The later is beaten upon and vulgar amongst the more secret Philosophers, but they have not received the first. But because Philosophers do in­treat of vital heat, they do not consider it as an accident, but they comprehend together the in-bred spirits and the radical matter; that is, the native humidity in which the heat is seated, under the name and appellation of heat; for truly every thing may be found forth by it self.

The cause of this errour is because they have not known the original of forms; which thing we wil de­monstrate and explain more amply and copiously in the Chapter Of the original and differences of Forms. TheThe divers▪ names of Vital Heat. more profound Philosophers have called this Vital Heat the Internal Sun, the Internal Element, and the Mineral Sun, in which all the grounds of Nature are contained. Arnoldus de Villa nova, in his book of Conserving youth and deferring old age, the third chap. he consirmeth it in express words, saying, That which hath not an equal, is the Mineral Sun. And wise men have compared the prepared body to the natural heat and sound youth; for which similitude the wise men have used to call this heat by the name of an Animal; for vital Sulphur and [Page 16] radical humidity is the store-house of all Nature, for by the onely power of it all the cures of all diseases may be accomplished. Galen being adduced by the notable and wonderful power of the actions, in the second book of his Art unto Glauco, he calleth the native Heat the Substance of the faculties and vertues; which thing he doubted much in another place concerning the substance of Nature and the Soul. Aristotle, in the second book of the Generations of Animals, the third chap. ascri­beth all the faculties of all natural things to this vital heat in these words, There is something in the sense of all things which causes the seed to be fruitful; namely that which is called vital heat; not fire, for it is not any such faculty, but the spirit which is contained in the seed or foamy body, and the nature which is in that spirit in proportion is correspondent to the element of Stars. Plato, which came nigher to the shut gates of Nature, called this heat or spirit the Defence of the form; which heat is incident in Animals and Plants from the origi­nal. He also writes, that from this universal spirit of the World, which alone consociates and conjoyns the soul to the World, and contains the virtues, that it was thereby caused and conserved; for it comprehends theThe Seed of every thing, and the power of Procrea­ting. seminal reasons and hidden proprieties of all Procreants; it filleth all, and it is diffused through all, and it is pro­pagated into all Animals, Plants and Metalls; and these as it were of the green wind of Sulphur.

Concerning the native or first-begor Humidity, thereFirst-begot Humidity. is required an accurate distinction of the Humours in every natural body, for the attaining of the true know­ledge thereof; seeing that there is one humour Elemen­tary, another Alimentary, another Native or first-begot; and that there is much difference of them. For the Elementary and Alimentary humidity do differ much from the Native and first begot humidity in the substance, [Page 17] essence and nature. The Elementary humidity is a wa­terish humour, by which (as it were with glew) the dis­sentient and repugnant Earthly parts of the body do co­here and are united; and this is common to all things which are generated by the commixtion of the concrea­ted Elements.

The Alimentary is that which is attracted spirituallyThe spirit are [...]o [...] ed for di [...]e­rence or di­stinction from va­pours or mists, which are called spirits. of the mechanical Spirits existing in the parts of the bo­dy, and is exhibited or communicated to the body for nourishment or aliment; which humidity all Individual things, namely Vegetables and Minerals, both greater and less, which lie occult in the Centre of the earth, at­tract, untill they come to the predestinated limit or tearm of their continuance. Afterwards the Planet cea­sethEvery nu­trition or nourish­ment is spiritual, or it is made by the spi­rits. From hence is the dewish moistening of the Mi­crocosm. and forsaketh the compound, as the Philosophers affirm; in these the Spirit ought neither to serve for sence or motion.

The Native or Inbred moisture (which is also called the Vital moisture) is called of the Philosophers the quintessence which may be extracted from all living roots. There inhereth a matter representing Oil, which is the subject of Heat and Spirits; it is also indissolvable, from which natural spirits and vital heat floweth as forth of a seminary, and perfuseth the whole living body, from which also the strength and firmness of the parts arise.

This fat humour which is very like Oil, is not fat withOf the Mi­crocosm. which we see many parts of the body covered; but it is other fat very much different and aery, which flyeth the sight of the eye, nevertheless it may be distinguished by art and industry; and this is the Original both of spirits, and inbred and Native heat. It is also the first substance, which they call the First-begotten moisture, for it is the first, and common to all living things in which the spirit perfused with heat primarily and by it self consists, so that neither of them can endure long without the help [Page 18] and vertue of this humour: for there is such an agreea­ble conspiring harmony and continual affinity amongst them; so that they work mutually, neither can any of them effect any thing being destitute and deprived of the help of the rest.

The Radical matter is as it were the Original and nou­rishment of the Heat, for the heat is sustained by the be­nefit of it. This Heat is as the principal efficient cause, the Humidity is subjected to the heat in the place of the matter, and suffereth more, from which we may at the first behold as it were in a glass, that the Native heat is the Radical moisture perfused every where with inbred spirits and heat.

And this is the whole substance of the sounder Gale­nists (as they call them) of the which we have suffici­ently spoke. Now it followeth that we handle of Nature.

CHAP. VI. Of Nature.

PLutarch a grave and learned man saith, that the knowledge of truth is so amiable and delectable, that our very being and act of living was given unto us for the knowledge of the truth. Seeing therefore that it is elsewhere firm and stable, but especially in Philosophy it is judged to be ratified, firm, constant and stable; therefore (I say) it is to be weighed more deeply in our judgments, lest that we be thought only to follow the shadow of Nature, the image of light being left behind our backs: and also lest that the inquisition of truth be­ing posthibited, we do fall into errours which cannot be avoided, and so make our selves unwotthy of our life and office. Certainly if we consider Aristotles Philo­sophy, and the difference of the Nature of things, and [Page 19] examine this well in a Philosophical ballance, Aristote­lians will seem unto us to be like Children which hold nuts in their hands, but yet they are ever busie about the shells, and never taste the kernel. First, we will bring the definition of Nature into light, that it may throughly be understood of us.

Nature is the beginning of motion and of rest, in thatAristotle in the second Book of Physical au­scultations▪ cap. 1. Josephus Mi­chaelis in his Chemical apolygy. p. 21. The Nature of every thing is no­thing but the Com­mande­ment of God, by which all things are that they are, and do that they are com­manded to do. At his b [...]ck the Ele­ments ob­serve the prescribed Law, and the Heaven and Earth do obev. The sub­stance and essence of Nature is inbred heat. thing in which it is primarily and by it self, and not by accident.

What doth he mean by this definition of Nature? for it makes nothing for the knowledge of the very substance of Nature. For though thou say unto me that Nature is the beginning of motion, or that which moveth all things: nevertheless it remaineth as yet unexplained and defined what the substance of Nature, and what the essence of the Movent is, from whence all actions pro­ceed which are comprehended under Motion. But these are the subtilties of the Peripateticks, by which they bring counterfeits unto others: but let us let them pass lest we be thought to contend with shades and ghosts; and let us convert our speech to those which have searched forth the very essence of Nature, and have contemplated the very truth thereof, and have as it were handled it in their hands, and seen it with their eyes; with whom we profess that the substance and essence of Nature is Native and Inbred heat, which before we have described. It hath conformed and augmented Animals, Vegetables and Minerals from the beginning, and as it were nourish the cause of all natural effects. Therefore Nature, as likewise inbred heat comprehends three things, namely Radical moisture, Spirits, and Heat. All these ate generated of one seed, and at one genera­tion. This is that Nature in which the seminary causes of things are secretly contained. In which the Philoso­phy of the Platonicks triumphs.

[Page 20] Aristotle and Galen and their Sectators which writ the precepts of Natural Philosophy, doubted not that there was a certain Nature with us, and that well known, and that which all conclude to be the vulgar principle of Philosophy, which neither ought nor can be demonstrated, which only we comprehend in mind and understanding. Galen brings Hippocrates to confirm this in the ninth Book of the Opinions of Hippocrates and Plato. Hippocrates durst not affirm what the sub­stance of Nature is in the conforming and governing of us, and that it was the workman and cause of us. But Galen durst in his Book of Diet, where he saith, that FireHippocrates under­stands by the name of Fire, Na­ture it self. can move all things generally, and that Water can nou­rish all things, and that these two things are sufficient for all things and for themselves; but neither of them separately is sufficient for it self or others; in which words he manifestly declares the essence of Nature and the substance thereof; in that he signified Nature by the name of Fire, which moveth all things universally; He calleth the essence and substance of Nature Water, which nourisheth all things wholly: for it is received from the more profound Philosophers, that all natural bodies are nourished by this natural Balsam, though not pure but mixed with diverse impurities; so all nutriments are spiritual and humid after the similitude of seeds, which in the beginnings of generations must be spiritual and humid. But he expresseth his mind more plainly by much in these words, These two are sufficient both for all others and for themselves, but separately they are neither sufficient for themselves or others. What mea­neth he almost by this divine Oracle? but that these two Fire and Water, that is, Nature and Essence to consti­tute all natural things, from which they have their name. But separately they are neither sufficient for themselves nor others; that is, neither Fire without Water, nor [Page 21] Water without Fire, or otherwise neither Nature with­out Essence, nor Essence or substance without Nature can subsist. And this is that which the Philosophers call the hot and humid temperament of all things; Namely, to continue in their state, though (perchance) that one thing amongst the rest do prolong the life for many years: So that many have supposed that it was not able to continue or consist, seeing that continually with­out intermission of time, the humour is consumed by the force of the Heat; so that in a short time the Heat re­maineth single in the place of the hot and moist tempe­rament, and at last it is brought to a hot and dry tempe­rament; Again, the humour being consumed and wa­sted, and the Heat being destitute of aliment, by little and little it fadeth away, and driness altogether succeeds; and also the heat being dis-jected and cast forth of it, and diffused abroad very much, it begins to decay and co­rupt; and so the dry and cold matter is left which is held to be the last of all. For the vital spirits whose force is fiery, do consume nutriments and aliments hourly; so that there is need of continual restitution, mixtion and composition; therefore it is most truly said of Hippocrates, I find (saith he) that we are nourished from those things of which we consist, and that by them generation and nutrition is continued. From hence Ali­ment is named of Paracelsus seed, because in all ali­ments there is the Balsam of the animal. Whether doth Gaeln make Hippocrates the chief in his folly or no? Let us (I pray you) pardon Galen, for he is ignorant of the Spagirical art, and hath never attained unto the se­crets of Hippocrates, whereby it is come to pass that he hath left the Essence of Nature untouched and uncom­prehended. As likewise he was ignorant of the forms of things, and therefore he could not obtain the forms of things from their bodies.

[Page 22]For the confirmation of this, namely, that Hippocra­tes understood by the name of Fire Nature it self, we may bring the testimonies of other Philosophers, lest that we be thought to depend on the authority and judgment of one man alone; though that the testimony of Hippocra­tes, being an excellent Philosopher, might abundantly suffice us. Paracelsus also in his book writ of the Gene­ration of Natural things, so also in his book de Electro, he calleth the Soul or Nature by the name of Fire; with whom Fernelius Alanus consents in his Sayings which he hath consecrated to posterity, he calleth Nature by the name of Fire, of Wisdom. Alexander a Suchten calleth Nature by the name of Living Fire. Raimundus Lullius calleth Nature the Living Fire of Nature; so also he cal­leth Living Fire by the name of Nature. Geber the Prince of Philosophers calls this Fire of Nature the Incombu­stible Sulphur. Paracelsus in his first book of the Se­crets of Creation calleth this Fire by the name of Middle Nature; and forthwith in the same place he annexeth some few things, and calls it the Nature of Viridity or Greenness; for this is the blessed and happy Greenness which makes all things bud. This is the Green Lion of the Physicochemists, to the which Paracelsus ascribes all the cures of all diseases in his book de tincturaphysi­corum. The ancient Author in the Apocalyps of the Spirit of the secret world, amongst the rest he affirmeth this celestial spirit (the Heaven) to exist in a waterish body more than perfect and clarified: he affirmeth this to be the inferious Heaven, whose sparkle is the Alcool of wine, which is spirit, water, and fire. This is that which is so much commended of Paracelsus in his wri­tings; as also of other great Philosophers of notable wits affirming thus, The Fire and Azoth are sufficient for thee; which are the great mysteries of Nature, as Paracelsus speaks in his Archidoxes.

[Page 23]In this place I have communicated and opened the gates of Nature by these which are said very benignly; I might also bring more without envy, but that it is a caution in the laws of Philosophy, That there be some tedious things left for the Scholars. Concerning the ci­ted place of Hippocrates, Hippocrates explains himself in his first book de diaeta, which may fully certifie what he meaneth by the name of Fire; for (saith he) either Fire hath distinguished (in the generation of Man) three cir­cuits diverse in faculties, yet conspiring both in vardly and outwardly by a mutual society, which have circuits in the cavities, which are workhouses of the humours.That is, in the Bowels which serve for nutri­tion. They relate the power, motion and maturity of the Moon; but those which absolve the resolutions out­wardly, where the more solid members consist, do imi­tate the properties of the Stars, which do consist in the midst, that is, in the heart; they contain the nature of most forcible fire, which is present without and within through all the parts, and hath dominion over them all; and it in secret silence is not perceived by sight nor feel­ing. In this fire, that is in the Stars, the soul of this middle revolution, understanding, prudence, augmenta­tion, motion, diminution, transmutation, sleep, watch­ings, are secretly contained. The spirits being there me­chanical workers, are ascending spiritual bodies, and they are the immediate instruments of the actions, and have roots. In the same book he hath described the fa­culties and sciences of this Divine Nature. Hippocrates saith that Nature is the governour of men; this causes the attractions of the elements, the mixtions of the parts, dispensations, conspi [...]ations of those which agree, the expulsion of those which disagree. This is that which expells, which attracts, which gives and receives, and which proportionateth less things for less places, but greater things for greater places; and this it doth by [Page 24] altered and well-tempered mixtion. Furthermore, Or­pheus calls Nature (as it were) a thing adorn'd with the Laws of the Fates: which word Hippocrates uses, for there is a Law or Reason grounded in the essence of Nature, and it is that essence which impells, moves and governs all things; and, because it is in bred, it per­fects the decrees more sorcibly. Because of the diverse in comprehensible gifts of Nature, Hippocrates said that Nature was [...], that is, taught or instructed of none. This is the Light of Nature: this is the Predesti­nation of Paracelsus, in which he deservedly glories that he knew it wholly and perfectly.

I say, this Nature is the Vegetable secret of Nature, the vigour or efficacy of the name, the fruitful vertue of the light, which is of a perfect body, the bright force of Sulphur, the hidden virtue of the Heaven, the most pure la [...]p, the fire of truth which cannot be attained, the ensigns of a living form, the flower of Nature, the house of tincture, and the noble branch.

CHAP. VII. Of the Soul. What the Soul is, and the substance of it.

ALL living bodies, inasmuch as they live, whether they be contained in the bosom of the Elements, and live obscurely, or they live manifestly, (I say, all these) are compounded of three parts, namely Soul▪ S [...]irit, and Body. The Body and Spirit may in some sort be sought forth by sense; but the Soul and the essence of it, seeing it flies sense, is obsecurely and too darkly known; for it is no obvious or easie thing to attain thereunto. Wherefore the understanding must appre­hend it from the operations, functions and effects ari­sing from thence, conspicuous and objected unto the sense, even as every occult cause is to be enquired and [Page 25] sought forth. These are Aristotelical and Galenical opinions taken from the same ground. They endeavour to proportionate the anatomy of Troy by Geometrical partitions and figures, but in vain. Thus they define the Soul. The Soul is the beginning and cause of the functions of a living body. Or the Soul is the perfecti­on of an Organical body. Seeing that every living body is forthwith an Organical body, every thing that giveth it life and causes the vital actions, is to be judged to be the Soul, which is the perfection of the whole.

Furthermore, seeing that they can no other way know the essence, they leaving the obscurity of essence do pass unto the proper functions of it, which are more ma­nifest, and they attain knowledge from the differences of the Soul; so they define the Soul to be life as from the proper functions of it; and from the differences of life they make certain kinds of the Soul, and so they com­prehend in their mind three differences of living things, namely, Natural, Sensitive and Intelligent: because that some bodies do live by the benefit of sole Nature, others have Sence, others are induced with Reason and Understanding; as if Sence and Reason were not aswell natural, and have their foundations in the very essence of Nature; which thing Hippocrates expresses manifestly by a luculent testimony in his first Book de diata.

And these differences of living things are not to be ascribed to their functions, faculties, sciences, gifts and interior signatures, but rather to the Essence of the Soul. Here you may see the calamity of Aristotle and Galen, which are fallen, and do cast themselves headlong into very foul and unfortunate errours by their subtilty; for they do attribute that to the faculties and functions of the Soul, which are to be attributed to the very Essence. But they may say that that which is natural in Plants is a Soul, from which we say that Plants are animated [Page 26] though they be not animals; and that Sensitive faculty which governs and directs brute Beasts is also a Soul, which doth not only make them animated, but also ani­mals. Lastly, there is none which will say that the In­tellective faculty of man is not a Soul. These Souls are so severed and distracted that neither the Intelligent Soul of Man is a Sensitive Soul, nor the Sensitive Soul of a Beast is a Natural Soul. So that Man is not Beast, nor Beast is a Plant, otherwise there would be great confu­sion of the kinds and natures of things. To whom I an­swer with Hippocrates, Of what kind the sciences and gifts of the natural spirits of the Soul, of the hot Fire, are, there are such like signatures or sealings exprest in the bodies, and the whole ornature or comeliness of the whole bo­dy is contained in the anatomy, that is, in the Soul, for the Soul is the cause or beginning of the organical body, for from this the body is caused; by the vertue and power of it, the elements and principles are mixed, augmented and changed from spiritual into bodies having their fi­gures, magnitude, colours and such paintings (that is) signatures agreeable to the Soul, which make much for the absolving of the pre-ordinated functions and offices. Hippocrates doth illustrate the unity of the Soul by an excellent testimony in his Book de diaeta, saith he, Male and Female may consist together, and each one consti­tute other; and he addeth this reason, because the same Soul is in all living bodies, but the body of them all do differ. Therefore the Soul is the like as well in a greater as a less (that is) in an infant as one come to years; for it is not altered neither by Nature or Necessity; but the body is never the same either by Nature or Necessity. Now it is separated from all, otherwise it were commix'd. Here he calleth the Soul the Root and the vital begin­ning, because this thing is common to both Sexes in all kinds of animals, therefore they may consist together.

[Page 27]Again, the Male and Female are rooted in the same root and mutually propagate themselves; for the Souls which are vital beginnings, and the radical tinctures of things, are stable and perpetual, not subjected to mixtion; therefore they persist the same and altogether like them­selves,The natu­ral descri­ption of the Soul. whether they be in less Individual things (that is) in weaker and unfirmer, or in greater (that is) in more stronger and firmer.

The unity of the Soul being thus demonstrated, I call the Soul Vitalspirits, the Chorionium of Paracelsus, the Powers of Hippocrates, Spiritual and Vital powers, Tin­ctures, Vital qualities, which being dispersed through the whole anatomy of the living body, nevertheless they are concentred and united in the more principal parts, which communicate true essence to the body. The Essence of this Soul though it be obscure and unknown of Aristotle and Gallen, nevertheless it is perspicuous and manifest enough to us; for by the industry of the workman it is subjected to the eye, which we call the Native liquor, the Radical moisture, the mystery, the mean of the Soul, the golden vigour of the Soul, the flowr of the Soul, and the efficacy of the spirit in the elements, which we call Jupiter in heaven, Juno in the air, Nep­tune in the water, and in each of the parts of these the An­cients have called it by divers names of the Gods.

CHAP. I. Of the Original of Forms.

THe most have supposed Heaven to be the Fa­ther of all things which are generated upon Earth, and the Earth to be the Mother. They called the Heaven the Father, because the Water falling from thence supplies the place of Seed; they call the Earth the Mother, because it receiveth it after the manner of a Mother, and brings forth. For the same cause we find the Moon called of many after Mankind, be­cause it is affirmed to have the Dominion over the hu­mours, and doth perform a manly work in the administra­tion thereof. Which thing Tertullian and Cornelius Seve­rus profess, which Charisius cites, the Epithete of Phoebus being adduced from the Male kind, he saith,

In the secrets of the Hebrews which they call Cabali­stical, all the vertues of the Stars and the heavenly images are received and contained in the body of the Moon, from which afterward the species of things, fruits, animal, sand all new things which are in power to be ge­nerated by the several elements are immitted into the inferiour matter and genital seed. Aristotle and other which imitate him deduce the forms and first substances of all things from heaven. Galen derived the specifical form or essential property of every thing from a certain [Page 29] congress, mixtion and temperature of the elements. These are the famous doubts which obscure very much the knowledge of natural things, from this fountain there is derived an overthrow which hath corrupted all Philosophy, and begot obscurity and transplantation by the Laws, and confuse administration of mixtion.

In whose steps must we now insist? whom shall we trust? shall we trust ancient Writers, as Aristotle and Galen? Unto these Aristotelians methinks I hear Moses speak, who many years before the history of the created World, following the Eternal God, and instructed in all kind of things, said, that God had put a natural power or vertue in the created heaven which should be unto us for signs and seasons, and that he filled the World with all kind of living things, which things being mortal, lest that their continuance and kind should decay, he gave a foreseeing divine vertue (in his Wisdom) to seeds, whereby by propagation they might conserve unto all ages the living herb and fruitfuful tree; likewise he com­manded the fruit and the seed every one in his kind to bring forth and multiply, to conserve their kind. There­fore they are worthily to be laughed at, which ascribe the Original of forms not only to the Sun and Moon, but also to the position of other Stars; for how shall Ve­getables receive the Original of forms from the Stars, which were created before the Stars were formed? for he hath had dominion over the Whales of the Sea, and all kind of fishes, birds, beasts, and man, that they by their multiplying might fill the World. So the chief workman of all things while he framed all by the word and breath of his mouth, he inspired procreative vertues, by which the wonderful continuation and order of things might be conserved: Therefore farewel Aristotle, fare­wel Galen, and all those which do not agree with the sacred Scripture, and those which hear not Moses the [Page 30] Interpreter of the living Philosophy. We do not say as Zarabella would have, That the Heaven is the universal efficient cause of the generation and corruption of all things in this inferiour world; but they are all vegetant in the seed, which are seen to flow and reflow by the course of generation and corruption; (that is) to be made or to decay. So that the form of every thing ari­seth freely and naturally, and it is native, natural, and happeneth not outwardly. It is not deduced from Hea­ven, nor it rises not from the commixtion of the Ele­ments, nor it is not derived from the momentany posi­tion of the Stars in regard of the inferiour nature: But that soul is in man, and that diversly. These are the Opinions of Paracelsus, not straying from the sacred Scripture, nigh unto the decrees of the Platonicks, with whom Hippocrates agrees altogether in his book de diaeta. Notwithstanding I do not deny the superiour and inferi­our conspiration, consent, and conflux; which thing Hermes would seem to have signified in these words, It is true without falshood, it is certain and most true that, that below is as that above, and that above is as that below. Scaliger the most subtil of Philosophers saith, that the inferiour forms are sustained by the superiour, and the superior are not destitute of the benignity of the inferior.

CHAP. II. Of the difference of Lives, and the varieties of Baulms in the Macrocosm.

FOr the solid and exquisite knowledge of Nature three things are especially required: First, the na­ture of the Soul, the essence of this hot fire, and the sub­stance is to be enquired after with chief study and dili­gence, from whence the forms of things arise, and to what end they tend by their absolute preordinance: [Page 31] which manner of Doctrine we have hitherto imit [...]ted, that we may suppose it to be altogether absolute and per­fect. Secondly, though all living things by the unity of their life do imitate their beginnings, their examples; yet we must consider whether there be any differences and degrees of their Lives, as of the vital Baulm. Third­ly, how we may come to the vital fountains of Nature, by what proportion and by what means, and by what mechanical process it may best be fitted for mans use and necessity. The perfect knowledge of these three, if that it concur in any, it constitutes and makes a true Phi­losopher.

Concerning the other, which necessarily is required in a Philosopher, namely the differences and degrees of Lives, as also of Baulm. The difference of Life (as the Philosophers speak) consists in this, that some live manifestly, some occultly and hiddenly. Again, in na­tural things Life is either corporeal or spiritual: The spi­ritual is apprehended to be in all Animals. It is decreed by the wonderful mystery of Nature, that all the kinds of things should excell by a divinity of their actions, be­cause it was meet that many instruments of their actions should actually be manifested: for the solid and similar firm matter of Baulm could not admit such actions. For all the actions arise from the spirits in the living body; and for the diverse tincture, impression and confluence which they receive in divers places they produce divers actions. So that if they occupy the movable parts, then they cause motion; if the sensible parts, then they cause sense; in other places, the concoctions and separations of the excrements, distributions of the nutriments, and nutritions shall be governed and ordered thereby. Here they admit the memorable tinctures of formidity, and the necessary preparations to be begot.

We have above said, that the Vital spirits in Animals,Cap. 6. de Natura. [Page 32] by reason of their force of operation, consume the ani­mal Baulm hourly: and therefore there is need of daily instauration, mixtion and replenishing to propagate and produce life. From these we understand that the stable life in Animals hath not admitted the matter of Baulm; wherefore it is not subject to the will of Artists. These are confirmed of Paracelsus in his Archidoxes; for he said, that neither the Quintessence or the true Balm can be derived or deduced from the company or bodies of Animals. Those Medicines which are made from Animals, as from their flesh, bloud, morrow, or fat, ought to be referr'd unto the order of the Vegetables, from which they are nourished and are begot.

The Corporeal life is in all things lurking and lying hid in the centre of the Elements. Those which do live obscurely, are those which do manifest either no diffe­rences of the Sex, or else hidden, which are not distracted with the variety of sensible and movable operaions and offices: and therefore they exhibit a matter subject to the wills of the Artists, which administer in the Herma­phroditical nature of the Baulm the mere generations and transplantations of theBecause the foundation is in one root, the Sex is Male and Female. Muffetus in his Apologetical Dialogue of the Chemical Medicines, fol. 28, 29, 30. The twofold life of things. thing generated or bred. Of which kind are Minerals, Metalls, Stones, Vegetables, in which the Vital spirit or the soul hath made as it were a constant and durable wedlock with the bodies, but yet not with the external, crass, and compounded bodies, which are obvious to the sense; but with the internal and spiritual bodies, in which bodies which are subjected to the work­men the powers of Hippocrates are vegetant and for­cible; and the Chirone [...]a of Paracelsus, in which the virtues of Colours and Tastes, yea the Colours and Tastes themselves, are immediately rooted and grounded.

And this is the First Matter of Minerals, Metalls, [Page 33] and Stones, and Vegetables, diffused through the whole body, in which the mechanical powerful Spirits of every kind of all anatomy do live hidden, and therein are pri­vily contained.

CHAP. III. Of the Beginnings of Bodies, and their Original Dif­ferences and Properties.

PHilosophers do greatly dissent in the handling of the Principles, and every one almost led by his own Opi­nion doth bring his own beginnings. Some do consist in Reason only, and are not grounded in Nature, they admit no demonstrations from the light of Nature. Those which hold these imaginary beginnings, are con­versed in the Knowledge and Inquisition of the Essential Causes; they are drawn by a blind and a terminary en­deavour upward and downward, they admit a dissolute and futile or vain confusion of things, wavering this way and that way without sinews and joynts; they stick in all things as if they were but beginners, they hold no­thing which is ratified, nothing that is comprehended, and nothing that is fixed and sure: But they ever stand in that place, and in doubt, from which they may be mo­ved with a light moment, which daily Experience, not only in Philosophy, but also in Physicks, doth testifie and approve. But according to these fine Philosophers and Physicians if it please God, some beginnings are of Phi­losophy, some of Physick; and where the Philosopher endeth there the Physician beginneth. Aristole, the chief of the Peripatetical Family or Sect, made three be­ginnings of Nature, two Essential as he calleth them, Namely, the Matter, and the Form, and one Accidental, namely, Privation, which beginnings seeing they do alone comprehend them in mind, and abstract them from the very Essence of the thing, and do not explain [Page 34] what the Matter of a natural thing is; nevertheless they would be thought to explain and lay open the Know­ledge of the Matter. Let me define them.

• The Matter is, of which a thing is made.
• The Form is, by which a thing is made.
• Privation is, the absence of the Form.

But yet it remaineth unexplained altogether what the true, real, and essential beginnings of Nature are. All the Spagirical Philosophers have made a Matter, and confessed there was a Form, and that a new Form was forthwith induced, the old being abolished and depri­ved; where closely the necessity of Privation is inclu­ded. But while they imagine of these in their mind, they consider the true subjects of Nature. Wherefore whosoever is instructed with these imaginary beginnings, will never come to the Bath of Diana, wherefore he need not fear the punishments of Acteon.

Galen held that the Elements adorned with their Qualities were the Foundations of Nature.

Hermes ter maximus the Father of the Phlosophers, taught that all things were generated of three things; he explains the terminary number, calling them Spirit, Soul, and Body, though he doth not expresly shew what he meaneth by Spirit, Soul, and Body, yet our Paracel­sus hath so expounded them no less artificially than natu­raly in his Book de Naturarerum. The Spirit is Mercu­ry, the Soul is Sulphur, the Body is Salt. The mean be­twixt the Spirit and the Body (of which Hermes speaks) is the Soul; so that the mean betwixt Mercury and Salt is Sulphur, which unites, conjoyns, and couples diverse things, and compounds them into one substance of a Bo­dy. Now we will seek forth the Original differences and properties of these three; these are they which have [Page 35] wearied and astonied the Wits of many Philosophers, our beginnings of our Paracelsus have true Foundations in Nature, Sulphur, Salt, and Mercury, are the issues and off-spring of the Seeds. In the first framing of creatures it was needful that the Seeds should have their Founda­tions in others, seeing they were gone from the Foun­tain of Unity. If the images of the Seeds, (that is) the Seeds themselves should be dispersed; it was also con­venient for the images of the Elements, (that is) for the beginnings to imitate Nature. So the Essence, Exi­stence, Life, and Act of all things are the Elements, (that is) the Seeds which are beginnings, but yet not common or general beginnings. For the more full understanding of this thing, in the first place the difference of Bodies is to be observed. Some Bodies are more nigh their beginnings, namely, the Seeds and Vital beginnings. Others have gone further from them, as the mix'd Elements. Those which are more nigh by reason of the likeness of their Nature are called Heaven­ly Bodies, Spiritual, and Vital, and constant Vegetable Bodies, in which the constant property of every body is apprehended. These are called of Paracelsus Mercury, Sulphur, and Salt. Not that they are altogether like to the vulgar Salt, Sulphur, and Mercury in Substance; but in Essence, Actions, and Properties; and as much as those perfect individuals in their kind do differ amongst themselves, so much do these Vital beginnings differ in Essence, Actions, and Properties. Those which are more remote from the Seeds, are called Earthly, Crass, Mixt, Dead, and Unfixt Bodies; these are the com­mon Elements commixed with the beginnings, which do exhibit or propound before our senses one similar substance of the Bodies by the virtue of mixtion.

The beginnings which we name first of the two are formal and natural Bodies, but yet spiritual, they are Spi­rits [Page 36] yet corporeal; so that in some sort they are means betwixt the corporeal and incorporeal Nature. The latter are bonds of visible and invisible things, of tempo­ral and eternal, corruptible and incorruptible, of supe­riour and inferiour; therefore they ought to manifest the properties of the superiour and inferiour Nature. So that they purely and exquisitely do not represent the conditions of either of them. He which knows not these bonds hath not learned the power of life, because he hath only exercised the anatomy of death. Aristotle and Galen coupled death and life together, and they would have attributed things belonging to dead things without qualities to the living things, they both labour­ed for one end. Furthermore, in these spirits and spiri­tual Bodies, the properties of all natural actions do bear sway, and all separations, digestions, and concocti­ons in Nature are absolved and perfected by the benefit of Salt, Sulphur, and Mercury, and not by the benefit or ministery of Heat and Humidity. The temperament of all the parts are not integrated or compounded from the mixtion of Heat, Cold, and Driness, but from the mixti­on of Salt, Sulphur, and Mercury amongst themselves, and with the Elements, which agree in the Sciences and Predestinations of the foresaid beginnings and root or ground. And this is the temperament of Nature, Na­ture it self, and the towardness or good disposition of things produced from the Sciences and Signatures of the beginnings; for the properties of the actions which; are contemplated and beheld in the natural parts, as of Attraction, Retention, Separation, Digestion, and Eva­cuation, we deprehend them to be in the anatomy of Salt, Sulphur, and Mercury; even as the Sulphur of the Loadstone attracteth iron and worn Amber attracteth straw; oftentimes also we deprehend it to be in outward things. And though these three beginnings of Bodies [Page 37] seem to have their forces united in Nature, yet they reserve the properties without hurt and confusion. The office and property of Salt is to congeal Bodies and to make them solid and firm; from hence is the hardness of the Adamant, and the solidness of Gold, which Ari­stotle and Galen ascribe to Cold.

The office of Sulphur is, being of a fat and clammy substance, to temperate the foresaid congelation with a benign commixtion, lest that the mechanical Spirits be­ing bound and girded with the solidness and commixt proportion of Salt should commit unjust losses of their actions and offices.

The office of Mercury is, to repair and cherish by continual moistning those which hasten unto driness and age, and to make the mixtion of them to be of a sluid and moveable substance; for this necessity Mercury is adjoyned to Salt and Sulphur, but more sparingly and in a less measure, in the Vital beginning the Elements are in the Vital sulphur, the First Matter, and the Balm; and these three Bodies Salt, Sulphur, and Mercury. (that is) the Balm makes and compounds the Domesti­cal principles or beginnings like unto themselves from the Elements, so that it requires the common and latter Elements as external Vestments.

These three by whose ministery or benefit all things are connext and do conspire together, are the Bonds of the corporeal continuity of all Bodies. Sometimes Hippocrates designs these spiritual Bodies by the name of the Soul, as when he saith that the Soul of Man is uni­ted to the Soul, and that by a Physical liberty. Those three beginnings of Bodies in which the faculty of every beginning doth manifestly shew it self are adorned of Philosophers by the name of Spirits. These means in Nature and mean Bonds, (that is) the three beginnings of Bodies seeing they agree most highly with the Archi­tectonical [Page 38] spirits and roots, or seminary beginnings of things, they are named of Philosophers by the name of the First Matter.

Now follows the tractate of the Causes and Cures of Diseases. The general and special Explication of all Diseases Astral and Material, or of all Elementated and Hereditary Diseases from the Book of Nature, the Book of Philosophical and Physical truth, with the Opini­ons of Ancient Writers added, as Hippocrates, Galen, and Celsus and others.

In the particular curing of Diseases, it is handled of the mysteries of Cures, of the brevity of the Signs, of the secrets of the Remedies. And first the old Precepts of Galen and of others are brought, and afterward it is demonstrated by the Experience of Paracelsus, Thurni­serus, and of Excellent new Writers and Philosophers, and the Medicines for all the Diseases from anatomy and the signed art, as well simple Remedies as compound by shewing the work.

Man the Microcosmus or little World out of the Macrocosm or great World, containeth in him the ana­tomy of health and sanity.

• 1 From Fire and Air. Which two Elements generate and infect the Spirit of man, from whence there are Di­seases in man which they call Epidemical or Astral Diseases.
• 2 From Water and Earth These two Elements cause the Tartar, and the [...]tone, and all Tar­ta [...]ous Diseases which [...] many in man.
• [Page 39]3 From the seed of Pa­rents, and they contain in them 4 cour­ses.
  • 1 The 4 courses of the Elements, from whence all sharp Di­seases arise.
  • 2 The 7 courses of the Planets, from whence the Chronical Diseases arise, which ensure as long as the couse of the Planet.
  • 3 4 courses of the hu­mours, from whence are Salts, and that of divers Tasts.
  • 4 Courses of the qua­lities from whence the complexions are.

The Microcosmus man hath not been only created ac­cording to the Macrocosm, but also made subject to Di­seases and Death, as in the book of Theophrastus of the Astral Diseases, so also of the Invisible Diseases; as also of the falling Sickness, as also of the Meteors, and that part is called Astronomy, read the books of Theophrastus of the Tartareous Diseases. The old Physicians have writ nothing of these things, neither knew they any thing of them, if they knew any thing it was not much.

• Saturn Hath Dominion in the Milt
• Jupiter Hath Dominion in the Liver
• Mars Hath Dominion in the Gall
• Sol Hath Dominion in the Heart
• Venus Hath Dominion in the Reins
• Mercury Hath Dominion in the Lungs
• Luna Hath Dominion in the Brain

• Bloud
• Phlegm
• Choler
• Melancholy

Is

• Savory
• Sweet
• Bitter
• Sowr

Salt.

The Galenists call the Salts, Humours, when as they are Salts and of divers Tasts and qualities.

• Of these Galen writ.
  • Hot and moist
  • Cold and moist
  • Hot and dry
  • Cold and dry

But Theophrastus from the light of Nature found forth that all beginnings consist in Salt, Sulphur, and Mercury. In these three the substance of all creatures consists, and is conserved to the Predestinated term or limit, as Para­celsus in his book de tribus Principiis, and in his book Paramid. Philosoph. de quatuor Elementis, which four E­ments do arise from three beginnings.

CHAP. I. Of the unity of the Stars of Generation and Transplan­tation, and of the Curing of Diseases.

THe Stars of Generation are fourfold in regard of the Elements, for every Element hath his Star, vital principle and agent form which pro­duces divers effects which differ in exteriour form, but are like and every way correspondent in the interiour form. Though there are four of these Stars and some diversity of Generation, yea the greatest difference [Page 112] of the fruits may be beholden in the Elements, yet if we examine the matter more deeply, we shall find the unity of the Stars and the golden Chain of Homer of the whole World, for the inferiour bodies are as the superi­our are, and the superiour are as the inferiour are, Her­mes and the Holy Ghost bearing witness; because the Heaven conspires with the Earth, and the Earth with the Heaven in all things, who will deny the unity of Nature, and the Society of the invisible Nature with the visible? wherefore we profess that all the Stars of the Elements are only one Star which have been united from the be­ginning in the fountain of unity; concerning that they produce divers effects in divers places, we do not ascribe it to the diversity of the stars, but to their Sciences, Gifts and interiour Signatures.

In the general explication of diseases we have men­tioned three kinds of Beings of Diseases; The Being of Stars, the Being of Nature, and the Being of Poison; but wherefore are there these three Beings? for there is but one only star of Transplantation, and there is only one Nature which suffereth, yet not Nature it self but the re­ceptacle and container of it; whether do more affect than are affected? not so, but as in the Macrocosm there is a great difference of the Generation and the Transplan­tation of fruits to be observed, so also in the Microcosm the Generation and Transplantation of diseases is to be observed, for there is the same reason, concordance, conspiration and unity of the stars of Transplantation and Generation. And from hence rises the Off spring o [...] Issue of contrariety, oppugnance and discordance, from hence also rises Hatred and Love, for there is nothing in the whole World which is not connext with very many things by a natural bond, and also repugns and is con­trary to many other; for surely all things are conjoyned and agree, and are linckt together by an Herculean knot, [Page 113] and all things disagree with a deadly hatred; from whence it comes to pass that like things are cured by like things, and contraries are Remedies for contraries; because things which agree do communicate their ver­tues and help, so likewise contraries expel their contra­ries; which things being so, and the unity of stars in the World being celebrated, it makes one cure of all disea­ses, being divided into kinds, Astral or Spiritual, Materi­al or Corporal. Paracelsus in his book de morb. ament. saith, that in Astral or Spiritual diseases, Astral and Spiri­tual Remedies are required; for whatsoever are required for a cure are contained in the power of the spirits.The star of Transplan­tation pro­duces Di­seases. The star of Generation cures them. Every disease is twofold, Spiritual and Corporal, so the Physician ought to administer a material or spiritual Medicine. In the impressions of the stars or astral di­seases, howsoever it must be administred, we will refer the three Beings of diseases to the one star of Transplantati­on, to whom we apply the star of Generation as a true and perfect cure.

CHAP. II. Of the Causes of the Pain of the Head, and the true Cure of it.

HOw difficult and intricate the explication of di­seases is, the Family of Privations of the Aristote­lians doth manifest and declare, and the natural defects of the Platonicks granting and yielding diseases unto in­finiteness, as it were by the Quintessence, Nature and Properties, as if vain names were in the subjects; for the hidden and occult seeds of diseases have obtained hidden and unknown Transplantations and Generations which are not subject to sense nor decrees of discourse. Though it be so hard and difficult to explain the seeds and Generation and Transplantation of diseases, never­theless [Page 114] we being urged and pricked by the compulsions of vertue and verity, as also by the magnanimous and couragious mind of Hippocrates and Paracelsus, for we will insist in the paths of more sincere Philosophers, and enter into the explication of diseases, and that with bet­ter success, because we have explained hitherto the great book of Nature (God still helping us) and we have seen more works of the Spagirical art by the Ministery or help of Fire, therefore we will descend from the Head to the Foot, and throughly view and search into the whole Mi­crocosm, according to his parts and places.

All the affections of the Head which use hath obser­ved, are partly symptoms, partly diseases; we divide these affections into three Orders in regard of the affected place or seat. Some affections possesse the Membranes of the Head, some the Substance of the Brain, some the Passages, some possesse the Pipes thereof. The Mem­branes of the Head are the thin film enwrapping the Brain and the Pericrany, in which pains are caused, for that they have exquisite sense. The dolours of the Head are twofold in respect of their efficient causes, for the dolour or pain is either caused from external causes or internal causes.

The pain of the Head from external causes, as too much labour, or heat of the Sun, or from the cold di­stemperature of the Heaven, or from Gluttoning, Vene­ry, grievous Smells, and smiting of the Head. The pain which rises from these causes is a weak and fainting pain, without a fixt and vital impression.

The pain of the Head rising from internal causes, or from fixt and vital impression proceeds either from bloud, or resolution, or obstruction. Parcel. in his 10. book Parag. de capitis adversitatibus internis. The bloud produces the pain of the Head by accidental dige­stion (that is) by the bubling sorth of the spirits, or wan­dring [Page 115] of the first three causes. In this pain caused from bloud let the Head vein be cut and the pain ceaseth, and a true cure is made thereof; but if the condition of the sick cannot abide the cutting of the vein, administer unto him Narcotical moistures, of which kind are the li­quor of Corals, Rose, the ever-living Root of the Night­shade, Margarites and such like, and they are given too within essentially, or else applied outwardly in the man­ner of a Plaister.

The resolution of the vapours or Tartareous spirits beget the pain of the Head, namely, when the mouth of it is not shut by reason of the weakness of the Ventricle, and then the vapours ascend, or the spirits of the Tarta­reous Salt smite unto the Membranes and the Brain, from hence is the pain, as also the doloriferous fluxions and distillations.

In the cure of this disease the cause is first to be re­moved, the Tartar being resolved in the Ventricle is re­duced, expelled and consumed by oil or spirit of Vitriol, which is sweet like to a smell, and hath a sweet sowre­ness, also the sowr spirit of Sulphur. The opilation or obstruction of the more principal bowels causes the Head-ach. Paracelsus in his second book Tract. 3. de Tartaro fol. 330. when there is not digestion made in the Reins, and the attractive vertue hath not which it may attract, then the Reins generate nutriment from the Liver; but if the Liver be obstructed, the Reins attract nutriment through the Back-bone from the Head; and first pains are caused in the hinder part of the Head, af­terwards in the Hemicrany, sometime it possesses the whole Head; therefore in the Hemicrany and every pain of the Head the only cure is, that the Reins be first cu­red, and that the obstruction of the Liver be taken away that the Reins may have nutriment, which is not only to be understood of the Reins, but of other principal [Page 116] Members. Here the sowr water of Mercury bears sway, and the spirits of Vitriol and the spirits of Tartar. In the pain from the Reins, there is pain felt about the Reins, if the pain be from the Liver, there is a pain felt in the Liver, if it be from the Ventricle, there is a pain in the Ventricle, if it be from the Matrix then the Mat [...]ix feels a pain, if from the Spleen, the pain will be in the right side, viz. in the place of the Spleen are begot the Cephalia, the Hemicrania, and the Cephalalgia from the Tartar of the Head lying hidden in the glew, whichIt is then a [...] and [...] is known when as there is no obstruction of the bowels, nor bubling forth of bloud, nor resolution of the Ven­ [...]icle; hereupon is the usual pain of the Head very o [...]n affecting men for a light occasion for many [...].

[...] Cephalia affects the whole Head or the greatest [...] o [...] it.

The Hemicrania affects onely the one part and it be­gins by the beating of the Temples.

The Chephalalgie comprehends both the kinds, as [...]mp [...]he Ce­phalalgy is a pain which man feeleth in the Mem­branes and sinewed parts of the Brain-pan. also every disease whether it be from Fevers or the heat of the Sun, or from Drunkenness, or from some other evident cause.

In the curing of the pains of the Head there are to be administred medicines which put away pain by Sleep, or Narcotical medicines, which smooth and do (as it were) make the pain sleep. In the raging pains of the Head the too much good bloud is to be let forth of the forehead, or receive the oil of Musk and the oil of Cam­phora, of each six drops, give it in Wine or in Ale in the morning or at night; this is a secret against the raging pains of the Head. Take the Fish Cancer, bruise it, strain forth the juice, make it into ointment, apply it un­to the Temples. Theophrast. Paracel. in his book de ver­mibus Chap. 11. against the daily pain of the Head. [Page 117] Take the leaves of Penniroyal, and Polypody, and Sena, Vervin, and Anise, of each ʒij. of Ginger ʒiiij, let them be pulverized and mixed. Again, receive the spirits of Wine whereby the essence may sooner be ex­tracted forth of Origanum, Hysop, and the slowrs of Camomil, pour it upon the Powder, let them be digest­ed, and afterward distilled through the Alembeck with a gentle fire; Administer 4. or 7. drops of this being ex­tracted in a convenient liquor. Theophrastus Paracelsus in his cures which he left writ with his own hand, one had this Head-ach (as he writes) and his Head was pur­ged by the Nostrils, by infusing juice of the herb Hoggs­bread by an instrument called Rhinechites or instrument for the Nostrils, as also by a quill. In the same place he writes that one had a vehement Head-ach for the space of a year, and he was made whole only by opening of the crany of the Head; and by the same means the tu­mour of the Brain may be cured by administring there­with the oil of Salt in the water of Basil. Another Cure▪ There was a certain Barber of a City in Germany who was tormented with a very grievous Head-ach, I gave the oil of Marjoram that he might smell, and I put a drop of it in both the ears.

He brings the oil of Anise for the pain of the Head, the external oil of sweet Cane, the essence of Cloves, or the tincture of the oriental Saffron, a drop of which must be mixt with liquor, Broth, or Wine. The distilled oil of Amber helps the Head-ach if it be taken with the wa­ter of Linden tree; the oil of Vitriol, and the spirit o [...] it, the oil of Corals are also very beneficial.

In the curing of the Head-ach there must a rega [...]d be had of the belly, for if it be obstructed all medicine will be in vain. Furthermore if it be constipated it is to be sollicited with a suppository.

CHAP. III. Of the Diseases which annoy the substance of the Brain, and first of the Phrensie.

THe depraved Function of the principal faculty of the Soul, which is seated in the substance of the Brain as in his proper closet, is Sottishness, which is call­ed in Greek [...] and [...], which is an abalie­nation of the mind. [...]hose which are troubled with itSottishness is a defect of Reason, when man is depra­ved only in the use of Reason. either think strange things, such like as are either no where, or else are much otherwise; those which are sick with it (as Hippocrates says) almost feel no pain. There are three orders of Sottish men, some do do [...]e onely in cogitation, as Melancholick men, which walking think in their mind that they see things which are not so. O­thers in words, as Phrentick men, which bable many things immodestly, confusedly, and without judgment. Others in their work, as Out-raging men, which accom­plish their words with deeds. Fernelius saith, that the cause is a humour or an exceeding hot vapour effused into the substance of the Brain and his Ventricles, by whose impulse and agitation the mind is reduced unto some false and feigned things. Some Sottishness is with a Fever, some without a Fever; That which is with a Fever is the Phrensie or Doting. Of Hippocrates, Galen, The Phren­sie is a great and conti­nual Sot­tishness joyned with a Fe­ver. Aeginetas, Trallianus, and other Greek Writers, it is called [...], which doth not only hurt the Head but the Mind, which they call [...], which is also [...], and [...], that is, understanding and discourse, as Galen asfirmeth. The Galenists say that the Phrensie is begot when yellow choler ascends to the Brain and inflames the Membranes, as happeneth in sharp Fevers. Para­celsus lib. 10. Parag. de affectibus cap. 1. Parag. 3. saith that the Mania, the Phrensie, and the kinds of [Page 119] Madness and other most grievous diseases are got from obstruction: In his 1. book Chap. 3. de viribus mem­brorum, he writes that the Phrensie and Out-raging mad­ness are generated from the obstruction of the spirit of life, namely, when the passages by which the spirit of life passes to the Brain are obstructed, then there rises a putrefaction in the Brain and continues to an ulcetati­on; from the putrefaction rises an inflammation, and when as the passage of the spirit is suffocated then it shakes the whole body with the fit of a Fever. In the second book Parag. de morb. Vermium, Parag. 2. worms breed in the principal members, only except the Reins,Salt predo­minates in the Reins in which consist the Balm of life which ex­pels all Rotten­ness. by reason of the Urine; for in the anatomy of the Brain there is a worm found which hath almost eaten the thin film of the Brain, from whence the Phrensie is begot; lib. 2. Param. de origine morbor. he saith that the Mania and the Phrensie are begot by the sublimation of Mer­cury. But how do these agree? These are to be recon­ciled, viz. from the sublimation of Mercury, and from the multitnde of vapours ascending, there is begot an obstruction, and from the obstruction the oppilation of the spirit of life, and from this obstruction rises the Ma­nia and the Phrensie, so that Paracel. somtimes names the remote cause, sometime the immediate cause of a di­sease; in his 3. book Parag. de origine morborum ex tar­taro tract. 4. he writes that a Tartar is begot without the substance of the Brain in the Ventricle, from which the Phrensie, the Mania, and other kinds of madness arise, which is an oppilation of the spirit of life from Tartar.

The cure of the Phrensie. In the tract 3. Parag. de Alchymia fol. 74. Paracelsus writes that the more gri [...] ­vous Apoplexy, Paralysis, Lethargy, Falling-sickness, the Mania, the Phrensie, and the melancholy cannot be taken away, by the decoctions of the Apotheca­ries. [Page 120] Bartholomeus Anglus, lib. 16. cap. 96. writes, that the most excellent cure of the Phrensie is that sleeping medicines be administred to the patient; afterward the obstruction is to be removed, and the Brain is to be comforted and strengthned. Joannes Montanus in his Treatise de terrasigillata saith, that that Earth is a very present cure against all raging diseases of the Head. Paracelsus in his Cures writes, that a German Prince was Frentick, and he administred for the grievousness of the Fever five grains of Laudanum, and therewith the Fever was expelled and he sleeped six whole hours. The grains of the oil of Pearls, and the herb Sena admi­nistred in his proper liquor, extinguishes the inflamma­tion of the Brain. The strengthning of the Brain is made by the green liquor of Silver, the secret of Vitriol, the oil of Bread, the liquor of Saphire, the liquor of Musk, the balm of Sulphur, the water of Silver. The tincture of oriental Saffron being applied about the Nostrils or Tem­ples, will help the Frentick or Sottish men. Bartholo­meus extols and commends the essence of Topaze, lib. 16. cap. 96. The Urine of the Frentick which is of a pale colour fore-shews and Prognosticates death, green Urine with a green circle shews the most present danger of death.

CHAP. IV. Of Out-raging Madness.

WHen black Choler is begot by the adustion of melancholy, or bloud, or yellow choler, then the Mania invadeth and possesseth, which comes often unto the melancholy waxing hot. This black humour as likewise melancholy is collected, sometimes in the films of the heart, sometime in the whole body, some­time in the head alone; when this humour is hot it causes horrible and Out-raging doting, but if it pu [...]rifieOf the Cau­ses, Diffe­rences, and Cure of the Mania. Cap. 1. Of the Treatise of Diseases of Mad-men. The Mania is a great Sottishness without a Fever. it bringeth a Fever, but if it only boil vehemently then it causeth a solitary Out-raging madness without a Fe­ver, and also it adjoyneth the signs.

The Mania is of us called a furor or Out-raging mad­ness which immitateth the doting of the melancho­lick neither in thought, word, or deed, but yet with brawling, chiding, and shouting, as likewise the man possest with it is of a terrible look. Again, the Mania doth impel and possesse the patients with a greater vio­lence and trouble and perturbation of the mind, so that they invade men immodestly and fiercely like wild beasts with their teeth, n [...]ils, and hands. The signs and proper adjuncts of those which are Out-raging are demonstrated by experience. The cause in which all the Galenists insist and agree of shall be mani­fested by Paracelsus whether it be true or false. The Mania according unto Paracelsus is twofold. The one [Page 122] which invadeth a sound man, and it is a disease, the o­ther is a symptom of a disease, as in the Plague and Fe­vers. Paracelsus in his book de morbis amentum writes in the second Chap. that the Mania rises from three principles or beginnings, and in the same Chap. he di­vides the Mania into two kinds. The one is that which rises from pain, when as a vapour remains in the Head, the other riseth from sublimation, and is coagulated in the Head. In the Cure we must respect these two cau­ses, viz. that the vapours from pain be consumed and dissipated, and that that be resolved and reduced which is coagulated of sublimation.

The Mania hath his original either from Bloud, Veins, Ventricle, Intestines, Reins, Liver, Spirit of Urine, and the Lungs, de morb. amentium, cap. 2. It cannot be sufficiently known where the mine and pro­creant cause of the Mania is, for it is an astral disease. The true cause of Mania is in what part of the body soever Mercury lyeth hid, and is reverberated into slime, and is dissolved in very strong water, which being dis­solved is mixt with the spirit of life and inflames it: there is such a subtileness in this strong water, that it will not bide in the bottom but rises up unto the top. The extreme acrimony of that humour appears from sneesing, which provoking quality rises from the great­est acretion, which comes to pass if any receive in at his Nostrils the smell of the spirits of Aqua fortis, Salt, and Vitriol. This reverberation of Mercury proceeds from too much heat, as for example. If the spirit of Salt be mixt with the spirit of life it is of such a subtilty and power, that as soon as it comes to the Brain it causes the Mania and extreme madness.

The Cure of the Mania is twofold, the one which re­frigerates and coagulates the faulting matter; The o­ther which altogether disperses and consumes the matter [Page 123] of which it is generated. The refrigeration and coagu­lation of the matter faulting is caused by the curing of the Falling-sickness. Receive of the oil of Camphora ʒ. of the oil of Musk ʒ. mix them, and administer them at every time.

This medicine is most excellent in the cure of the Mania, for it doth wonderfully coagulace the matter of the Mania, and it extinguisheth the heat of the body and the boiling of the bloud, and it altereth the matter, as cold changes Water into Air. This oil may be ap­plyed outwardly about the Templ [...]s and Fore-head. Also these remove the Out-raging madness by a secret specifical vertue. The quintessence of Silver, the quin­tessence of Lead, the quintessence of Iron, the quintes­sence of Quicksilver, the dissolving of Christal and Co­ral; so also the appropriate extraction of Camphora, the extraction of Gold. The medicines which remove the hurtful matter of the Mania, are these, which may be applyed either outwardly or inwardly. Chief sleeping medicines, the quintessence of Mandragora, of Opiates, of the Poppy, Henbane. The chief Cure of the Mania consists in Laudanum prepared with Pearl, lib. 2. cap. 4. he setteth down a secret of Salt Peter which so strength­neth the Brain, that neither turning of the Head, nor the Phrensie, nor Mania can hurt it. By that Salt Peter he understands in that place distilled Salt Peter with the Spirit of Wine alcosiated and rectified. Again, let it be circulated untill it be made spiritual, volatile, and essen­tial, which essence is to be administred with cla [...]ied Wine. Pythopaeus says that he cured some which were Out-raging mad with the spirit of Lead. Read Theophra­stus Tom. 7. fol. 186. he understands by Gilla Salt Peter.

CHAP. V. Of Melancholy. It is a Sowerness.

THe other kind of Sottishness without a Fever is me­lancholy,He is me­lancholick in whom sowrness excels. Melancholy is a great Sottishness accompa­nyed with Fear and Sorrow. which is caused (according to the Gale­nists) of black and putrified humours and vapours, oc­cupying the seat of the mind. That humor is generated when yellow choler or choler degenerates into black choler. Sometime the humour consists in the milt, some­time in the nigh parts, sometime in the head alone, sometime it is esfused into the veins and the whole body. Hereupon melancholy is threesold; that which is of the fore- [...]art of the belly, the primary, and that which is caused by the hurt of the whole body.

[Page 125]The Hypocondriack melancholy is called also the sl [...]tulent melancholy, and it is caused when black choler cometh unto the seventh Traverse or Diaphrag­ma, from which a black and obscure vapour is convey­ed into the seat of the mind. The primary melancho­ly is, when the Brain is prima [...]ily affected either with a peculiar hurt, or by the hurt of the whole body; from hence we may understand that melancholy wearies without affecting the Heart-roots; which is caused by the hurt of the whole body. They call this Melan­choly, Solitary, Out-raging madness, but yet falsly; for melancholy is not the cause of Out-raging mad­ness, but the spirit of life infected with the poison of Mercury, of which Paracelsus writes cap. 4 de morb. Amentium tractat. 1. & cap. 5. that there are four kinds of melancholy men, according unto the four complexions as they call them. If these complexions beget Sottishness, the cause is, because they expell and drive away their spirit for their too much abundance. But what are the spirits of the humours or complexions? a snarp, bitter, or sowr, or sweet taste. But what is the taste? that which hath a great power, as Hippocrates Of the con­tracted Members▪ Tract. 1. c. 4. Melanchol [...] hath his seat in the whole body. s [...]eaks. What is that that hath the great power? Salt, Sulphur, and Mercury; for in them all the powers as well of Health as Diseases are contained; so the spirit or taste of every humour containing in it the three first powers as well of sanity as of diseases may produce me­lancholy, in as much as such poison commixt with the spirit of life is more languid and faint. In this disease the spirit of Salt predominates, for it is a Chronical and fixt disease. In the cited Chap. Paracelsus saith that melancholy and madness are oftentimes caused by Meat and Drink, Cups hurt Men and also Women. Melan­cholick men are oftentimes sorrowful and sad, and fly the company and sight of men. Others suppose that [Page 126] they must not be spoke unto, but that they must live all their dayes in quietness and taciturnity. The cure of melancholy; the Galenists (which say that melancholy is the cause of the disease of sadness, when as it is only the name of a disease) they endeavour to cure this disease by contraries. Melancholy is (say they) cold and dry, therefore it is to be removed with hot and moist things; wherefore in that they endeavour to cure it they admi­nister these hot medicines, Diambra, Mithridates, Dia­margarita, the hot elect. Plorisanoticon, so also the con­serve of Borage, of Buglosse, and of Sorrel; so also Dia­boriginatum, Diabuglossatum, and the confection and compounding of dulcis diamascus; though these are not to be contemned, for in some sort they refresh the vital spirits, but yet they do not remove the disease, but as much as in them lies, and as far as they can exercise their vertues not yet reduced unto perfection, they strengthen Nature. The decree and opinion of Para­celsus will ever be firm and constant, that melancholy or heaviness cannot be removed by the decoctions of Apo­thecaries.

In the curing of melancholy the specifical vertues of the secrets are to be considered. The specifical vertue which expels melancholy is in the flowrs of Antimony, for by the flowrs of Antimony those are freed wich have been bound in chains for some moneths. The flowrs of Antimony are administred in a little quantity of The­riaca in the morning twice, or thrice, or four times, by reason of the contumacy of the disease. In the fifth Chapter of Paracelsus de morbis amentium. The quin­tessence of Antimony is a perfect cure of madness, so in the sixth Chapter, The oil of Antimony preserves from all the kinds of madness. The tincture or magistery of Saffron expels sadness, desperation, and melancholy, for Saffron is the chief medicine for melancholy, for [Page 127] when as any begins to despair it doth wonderfully re­fresh the prostrated spirits. It is a general deoppilative▪ or unobstruct of the vital spirit, and it is the chief joy of the heart. The Armenial stone, and also the Jazal stone be­ing prepared are more commodiously administred by much. The Confection of Alchermes which is commend­ed of all Physicians removes Madness and Melancholick Affections, for it strengthneth the spirits and expels all poison. The essence of Silver cures all melancholy af­fections. The essence of Ellebor administred, It is very expedient against all the affects of melancholy. The Smaragdus not only drunk, but if hanged about the neck it removes all melancholy affects. The essence of Thime, Epithime, and Origanum take away melancholy. Paracelsus tract 3. de generatione hominis Chap. 5. as­cribes hereditary foolishness and madness to the unpro­portionable form of the Brain and bad con­formationHe setteth down the cause of it, viz. The im­mature seed of undigested liquor of life: for he which hath a vicious liquor can­not profuse good seed, for the body of the seed is pu­ [...]rid and such like are ge­nerated thereof. thereof. Foolishness and Mad­ness do not rise from the seeds, but in as much as some hurts are left from Generati­on from which many diseases of the figures and cavities descend. He that would know more kinds of madness let him read Pa­racelsus de morbis acutis amentium, these kinds which we have explained are more common, but the other are more rare.

CHAP. VI. Of the Lethargy.

THe Lethargy is a torpor or drowsiness, and almost an unresistible necessity of sleeping, according untoThe Le­thargy is almost an unresistible necessity to sleep. Celsus lib. 2. cap. 10. & 20. The Galenists say that the cause of this disease is a cold and slegmy humour, which in great aboundance is effused into the substance and Ventricles of the brain. The kinds of it are the Ca­tophora, the Coma, and the Carus.

The Catophora is a profound and deep sleep.

The Coma, Catoche, or Catalepsis, is a stupour while one wakes, whereupon Physi­ciansThe Catalepsie is a pre­fernatural affect of the Head whereby man is de­prived of all motion sud­denly as if he were con­gealed. call it a waking dream, by which the affected both waketh and sleepeth toge­ther, which sometimes rises from too much drinking of Wine, as Galen affirmeth in his 3. book Chap. 5. de temperameutis.

The Carus is such a profound and deep sleep, so that the sick doth neither feel theThe Carus is a dead sleep out of which man is not easily wakened without often and loud calling upon, and beating of his body. pulling off the hairs, nor beating nor pricking of the body.

Paracelsus in his 2. book de vita longa Chap. 2. de gutta saith, that the lethargy is a kind of gutta (that is) of the Apoplexy, for the Apo­plexy is begot of ill-digested sublimated Mercury; if that [Page 129] the genus of the Lethargy, then the species; though the sublimation be not so vehement in the lethargy and o­ther kinds of the Apoplexy, as in the Apoplexy it self. [...]n another place he saith, that the Lethargy is generated from too much moisture of the brain, which being dry­ed and abolished the effect is removed; when it is to be dryed and exsiccated the 1. book of preparations teaches us, tract. 4. fol. 42.

The Cure of the Lethargy. It is to be removed, and Nature is to be corroborated and strengthned. Paracel­sus in Parag. de Alchymia saith, that the lethargy is not to be cured by ordinary decoctions, for it is a Mineral disease, and therefore it is to be cured by Minerals. Pa­racelsus in his cures relates that a certain man after a Fe­ver fell into a deep sleep, so that he felt not if any prickt him, neither would he open his eyes or speak any thing, he had the lethargy, and I cured it with the oil of Vi­triol; so also there was a woman waking which was af­fected with the lethargies sleep, so that her eyes were still shut, and hardly would open them if she were called upon, neither could any understand what she spake, nei­ther did she rightly answer. I restored her to her health by the oil of Vitriol alone.

The chief Medicine of all in Curing this Disease is Antimony; for in this one all the wayes of curing are found, for it takes away the cause altogether, and streng­thens Nature by a specifical vertue wherein it excels. Some drops of the oil of Vitriol administred with Marjo­ram water availeth much.

In this part the spirit of Vitriol is much better and more excellent. In the volability of Vitriol there is a se­cret of corroboration of the spirits of the brain and heart. Bartholomeus cures the lethargy with Sulphur, lib. 16. Chap. 94. so also lib. 7. Cap. 7. affirms that this is a most excellent Dosis in the Falling-sickness. ℞ of Opi­um [Page 130] Theb. ʒi. of Cinnamom. ʒiij. of Musk and Amber­grece ana. 6 gr. of the seeds of both the Poppies ʒi. of Mandragora ℈i. of the juice of Henbane ℈i. of Mastick ʒiij. let them be pulverized, mix them and make a mass of them with the juice of Pomcitrons, put them in the rine of the Pomcitron, and shut it with the bark, after­ward put it in dough, bake it as bread, when the bread is back'd let them be taken forth and bruised, and put in ℥i. of the secret of Vitriol. Read Theophrastus Paracelsus de morbis Amentium tract. 2. Cap. 1.

CHAP. VII. Of the Falling-sickness and his kinds.

THe Falling-sickness is a disease inhe­rent in the body, not corporally, but anThe Epilepsie or Falling­sickness is a preternatural affect of the Head, by which the whole body for a certain time is convulst with the hurt of sense and reason. astral disease. It is an Elementary disease, not a complexionate disease, it is a spiritual disease, not a natural disease. The species or kinds of the Falling-sickness are all the kinds of the Epilepsie, the suffocation of the matrix without his place, the swounding with his kinds, viz. the returning deliquium and the swounding not returning, the Vertigo or turning of theThe Vertigo is a preterna­tural affect of the Head whereby all things seem to turn about. head. The Vertigo rises from the obstructi­on of the principal bowels. Paracelsus lib. 3. de caducis para. 2. The Vertigo is a kind of the Falling-sickness. The cure of the Vertigo is the same with the Falling-sickness. The cause of dizzi­ness is the spirit of Sulphur ascending from the inferiour Heaven unto the Firmament (that is) unto the Head in which it is resolved, it being resolved produces the Ver­tigo, the Pulse of the heart, and the Night­mareSublimed Mercuty causes the paroxisin of the Apo­plectick and the Epilep­tick by his fame. The paroxism dures untill the Mercury be consumed. (which is a sperm of some Salt begot from imagination besides Nature) the ecta­sis. Paracelsus lib. 3. Parag. de morbis ca­ducis Parag. 30. Therefore we must know that the most of the Mercurial diseases are kinds of Mercury, and as many kinds as there are of Mercury, so many kinds there are of a disease; for the Falling-sicknes is not caused from Complexions, Quali­ties,Thurneus saith that the cause of the disease is in the bloud. or Humours, as the vain Galenists have taught. Fernelius the most Learned amongst the Galenists in his 2. book Chap. 22. de abditarum rerum causis, writes that the Falling-sickness of what kind soever it be, is ge­nerated [Page 132] from the being of poison; so also in his book de Sev. p. 315. saith that the root of the Epilep­sie is Mer­curial Vi­triol. partium morbis, he acknowledgeth that besides the a­boundance of humour there must needs be a poisonful, offensive, and grievous quality in the substance of the brain which is the cause of the Epilepsie, which as often as it is agitated and contends to enter into the brain, it as it were [...]miting, and the brain resisting and oppugning, by their oppugnance and fighting the Epilepsie is cau­sed. This man amongst all the Galenists of this age came the nighest to the knowledge of the cause of the Epilep­sie. In another place Paracelsus writes that the matter of the Falling-sickness is stupefactive and biting Sulphur, existing in the Microcosm, which (like unto smoke) by boyling caused from the stars, hurts the brain.Paracel. de morbis amen­tium, tract. 1. cap. 1.

The original of the Falling-sickness is fivefold in re­gard of their places forth of which it first proceeds and arises, from the brain, heart, liver, intestines, or from the four external members. Fernelius makes three diffe­rences of the Epilepsie, one is assigned from the Brain, another is of the Ventricle, the 3. is that which is caused by the consent of every other part. Galen brought in a twofold Epilepsie, by it self, and by consent. But cer­tainly it is one and the same disease proceeding from the same Beginning, Root, and Seed. They cause the nour­ces and conservants, and the difference of the sick; they alter the signatures of the symptoms by their vehemen­cy, celerity, frequencie, duration, and such like; for the Falling-sickness of the Intestines, Diaphragma, Teeth, Hands, Feet, Testicles, Marrow, and Throat do differ much amongst themselves.

I say, that the Falling-sickness of the glew and bloud differ much from that of the Ventricle and Diaphragma by reason of their places and matrices, in which the cause of the disease consists, and where it emulates the nature, properties, subtilty, and power of the matrix. Again, [Page 133] according unto Paracelsus de caducis Parag. 3. fol. 339. 340. The Falling-sickness is fourfold according unto the four Elements, for the differences of the fourfold Fall­ing-sickness are taken from the diversity of the pains and fits. We must here recur unto the beginnings of Phi­losophy.

As in the Macrocosm the Element of Fire is most for­cible, so in the Microcosm the fit of the Falling-sickness from the fiery star is most vehement, for it consists of more forcible and potent seeds, by whoseresolution it is wont to possess the vital Elements of the whole body in a moment like a thunderbolt. The paroxism of the Fall­ing sickness from the Air is most mild and gentle; so also there are four degrees of the Falling-sickness in the Microcosm, as in the Philosophy of the Macrocosm we have set down four degrees of the Elements. The Fall­ing-sickness from the star of the Earth obtains the first degree. The Falling-sickness from the star of the Air obtains the second degree. The Falling-sickness from the star of Water obtains the third degree. The Falling sickness from the star of Fire obtains the fourth de­gree.

After this manner the specifical Remedies of the Falling-sickness are divided into four degrees, as we will say in our cure and his kinds.

The Falling-sickness and such like diseases which are infamous and notable in destruction and difference of paroxisms or symptoms have twofold particular indica­tions; for some Remedies especially respect the pa­roxisms, some respect the roots or grounds thereof; the cooling of the boiling spirits, girding, pricking, and binding, &c. especially respect the paroxisms, but the resolution of the Epilepsies tincture (that is) the consumption and abolishing of the seed of the root re­spects the roots themselves, &c. These indications ad­mit [Page 134] easie mixtions and may be absolved by the same re­medy. Therefore we have distributed the remedies or me­dicaments into two orders. I he one respect the paroxism, the other respect the roots or grounds thereof. Lastly, we adjoyn medicaments which do not only respect the paroxism of the Epilepsie, but also the very roots.

The true opiate Laudanum of Paracelsus respects the paroxism, and constringes, mitigates, releases, and binds the boiling spirits, of which iij or more grains are admini­stred with the spirits of Vitriol and essence of Camphora. The essence of Manna and mans bloud respects the root it self, of which there is to be administred in the full moon unto the Epileptick every moneth, for it mitigates it and expels it. A perpetual remedy of it is the essence of mans scull with the water of the flowr of Linden in the paroxism, and before the paroxism a spoonful of Selondines water for the first dosis. The extract of Ela­terium. The Azure stone, and the Armenian stone pre­pared with the water of Balmmint and Bugloss. The essence of black Ellebor. Theophrast. saith, in the be­ginning of this disease if any have 3. 4. 5. or 6. pa­roxisms and no more, two drops of the oil of Vitriol, two drops of the oil of Pearls administred in Aqua vitae do altogether remove and expel this disease. Theophrast. saith, that he hath approved this by deed. The Philoso­phers stone, and the Mercury of Gold or Silver removes this disease. Paracel. in tinctura Physicorum, saith, that the oil of Silver (of which there must be taken ij. or iiij. drops with the water of Betony and Sage and Balmmint) dissolves, consumes, and removes the root of the Fall­ing-sickness. The Smaragdus not only drunk, but if it be hanged about the neck, it wars and expels the Fall­ing-sickness as an enemy. Read Theophrast. lib. 3. Pa­rag. so also in his book de signis Zodiaci, a little after his [Page 135] Preface he saith, that in the centre of the Scull of aA German cured his Son with such a bone of the Fall­ing-sick­ness. strangled man there is a bone found of a triangular fi­gure, it is not found in all Sculs but in some. This bone being pulverized and administred in the appropriated water, removes and takes away the Falling-sickness though man hath been troubled with it for twenty years.

The Galenists administer Atomatical medicines, and Muscatum, Diacastorium, Diamoschatum Dulce, El­plerisarcaticon, Hieralogodion, and Oleum Benedictum. Phrisius in speculo medicinali, and Ruffus in Autidotario commends syrup of Stecados. Phrisius in speculo, fol. 67. administers Magna Therica, and Sage, pillulae faetidae. The Galenists say that conserves or conduits and also Trochisses, and Eclegmata respect and cure the head and other cold distemperatures of the sinews of the head; so also the flowrs of Rosemary and of Galingale and of Marigold, with Betony and Briony, administred in the morning and evening of the quantity of a Walnut. Sometime Aromatical powders are mixt with Sugar or appropriated syrup, which mixture they call a confecti­on. But certainly it is well said of some of more sincere Philosophy, that the Galenists flatter and palliate the di­seases, but they do not cure them, which the experience of the cure of the Falling-sickness doth testifie; for if crude and imperfect medicaments effect nothing in the curing of the Falling-sickness, then the sick are neglect­ed of those false Physicians as if they were incurable; for the cure of the Falling-sickness is not in Sage, Mari­gold, and Marjorum. It is no wonder that they believe not the original of the Falling-sickness when as they can­not see it with their sense.

The Remedies of the Falling-sickness are twofold, Coporal and Spiritual; some are good for the younger sort only, some for old men, some for maids, some for old Women, some cure by coldness (not by that external [Page 136] quality, but by the Narcotical and coagulative virtue,) some cure by their specifical vertue, some by their sleep­ing power and vertue. The oil of Amber is good for Infants and the younger sort, one drop of it being admi­nistred in the water of Fennel unto the Infants; so also the water of Selondine is most excellent for the younger sort, and Infants, being anointed upon their nostrils, as the oil of Amber [...]is, likewise it is good for them to re­ceive ij. drops of the oil of Corals, and one drop of Au­rum potabile at the first dosis, at the second dosis two drops, at the third dosis three drops, at the fourth dosis four drops, it is a most strong thing, therefore it is to be given with judgment. Let three drops of the oil of Am­ber be administred in the liquor of the water of the Lil­lies of the Vallies unto the younger which are about 18. or 19. years of age. Let there be taken also yellow oil from the smoak of Oaks, and let ij. drops be administred to the more aged in the water of the Lillies of the Vallies, and they will take away and remove the Falling sickness.

The remedies of the Falling-sickness are fourfold inThe 16. Chap. be­low d [...] mor­bis pulmo­num. regard of the four Elements. The most grievous fiery Falling-sickness is cured by the essence of Antimony. Paracel. in Laboryntho, fol. 222. The destroyer of the Microcosm takes unto it Realgar (that is) the being of poison, and threatneth death unto him by infection. The conserver of the Microcosm takes unto it the slowrs of Antimony and overcomes the destroyer; if so be they be conferred with the internal Balm of mans Na­ture, they are the chief and especial vertues against all the kinds of poison. The aiery Falling-sickness is also expelled by the secret of Selondine. The aiery Falling­sickness is cured by Therini [...]tis (which is a kind of Manna) and there is the same signature of it and the Plantain. The essence of crystal and the Misledine of [Page 137] the Oak cure the watery Falling-sickness. The Falling­sickness from the stars of the Earth is cured by the seed extracted of Piony & Poppy. The universal remedies are potable Gold, quintessence of Gold, the magistery of Pearls, the tincture of Corals, the magi [...]ery of Antimo­ny, external Sulphur. Reverberated Mercury, the oil and plegm of Roman Vitriol called the Hungarian Vitriol, and the water of crude Tartar, of the oil and plegm of Vitriol, in water or wine in the morning or at night; for the consuming of the paroxism, you may read more in the book de morbis amentium, sub cura caduci in Paracel. tract 2. cap. 1. The compound Indications. ℞ of Cam­phora, the shaving of an Elks hoof, of the scul of man, of Unicorns horn, of all the kinds of Saunders, of each of these ʒ. of Corals, of Oaks misledine, of the grains of peony, of each ʒij. let all be pulverized most small, and let them be put into a pound of the secret of Vi­triol, let them be digested for a moneth, and afterward administer them. Muffetus in dialog. apolog. fol. 45. Joannes Crato, after many dimications with the Chymists was wont to call native Lead the Loadstone. Michael in Apol. fol. 167. natural Cinnaber, and not factitious is the chief secret unto the Epileptick.

CHAP. VIII. Of the Glewish moisture.

THe glewish matter is a glew of his part from which it proceeds, from that part there rises a pain and paroxism, the radical matter from which the actions pro­ceed being separated and forsaking the member, as the Apoplexy or Paralysis.

The Apoplexy is when as this glewish moisture for­sakethThe Apo­plexy is a preternatu­ral affect of the head, whereby the whole body is suddenly deprived of sense and motion with the hinderance of breathing. a principal member.

The Paralysis is when it forsaketh the less principal member, as sinews, muscles, eyes, ears, hands, arms, sides, and feet.

The glew of the body is a nutriment of his member,What the glew is. and a conservation of the retentive and motive vertue from the faculties of the digestive vertue. This glew hath an attractive, retentive, and motive vertue; for example, whatsoever the Reins attract, the glew at­tracteth [Page 139] (that is) the inferiour heaven, the root and very essence of life, called of Fernelius the implanted spirits, for the body and substance of the reins attract nothing; those which follow are included in a Parenthesis; for it is said in Philosophy, that the actions do not proceed from the parts and bodies, but from the faculties inhe­rent in the parts; when the glew is separated from some part, then presently it causes an insensibleness and a pri­vation of motion, from whence there rises either an Apoplexy or Paralysis, for in the glew there is a sensi­tive and motive faculty, and not in the members. The kinds of diseases from the defect of it are the Apoplexy, and the Paralysis of the tongue and the members, &c. The lethargy and the torture of the mouth. Paracelsus de pest. tract. 3. cap. 1. saith, that the gutta is begot of Martial poison; so likewise de gutta part 4. fol. 154. saith, that the gutta [...]ises from the conjunction of the stars, and poison from the disjunction. The poison is accended from the fire of the Microcosm. In the same Treatise he saith, that plegm is only an excrement of the brain, but the Apoplexy is not an excrement but a most subtile thing from the stars of the Firmament; so in the same place, fol. 148. The gutta in the Microcosm is a lightning in the Macrocosm, for as the lightning melteth Iron, the substance or body of the Iron yet re­maining, so the gutta melteth the brain (not corporally but spiritually, for it depriveth it of all sense and motion) and also the heart and lungs, as when wax is melted by fire, and compact into a mass, the parts remaining whole. It smiteth from the crown of the head the exteriour members, hands and feer, and it burneth and consumeth the sensitive and motive faculty thereof; so when it smites the tongue, there follows a privation of speech, yet the substance of the tongue remains, but not the es­sence thereof; for the essence thereof is a spiritual Para­lysis, [Page 140] which manifestly demonstrates the spiritual and astral essence of the disease whiles that the spirits do work against the spirits; when the lightning of the Mi­crocosm smites the Lungs there follows a suffocation. The Lungs do not want an attractive, sensitive, and motive faculty; so man is suffocated of the smoak of the lightning which we more often see toThe lightning of Salt and Sulphur consists of two contraries, it is accended from the water of the Ma­crocosm corporally, but from the water of the Mi­crocosm spiritually, for the heaven in the Microcosm is spiritual. be in the Macrocosm; so when it smites the brain, it melts the brain, and deprives it of all sense and motion, and then the danger of death is certain. And thus concerning the Heart, Liver, and Eyes, Chap. 6. de origine morb. ex tribus substantiis lib. 1. paramir. also the 3. book paramir. de origine morbor. aurium ex Mercurio, tract. 6. fol. 186. The ApoplexyWhat the Apoplexy is properly. ought not to be called an Apoplexy but from the fun­dament of the medicine. Cachymical and sublimated Mercury (as Auripigmentum) is the cause of it. But how can Mercury be the cause of the Apoplexy, when as Paracel. saith that it is a kind of gutta; but the cause of gutta is a lightning, the cause of the lightning is Sulphur and Salt as two contraries in the Academy of Nature by a favour and Patronizing of the community thereof. The Apoplexy rises from seed, or one or four Elements, or from fire and water, and sulphur, salt, and mercury; many things are here united which sense cannot discern, as are the seminal roots of bodies called principles and elements in which all things are conserved.

The sign of the Apoplexy is froth, and a suffocationSigns. with a contraction. The signs of the Paralysis are theThe diffe­rence of the Apoplexy and Para­lysis. alteration of a member and a stupefaction of a part. The difference of the Apoplexy and Paralysis is this. The Apoplexy respects the principal members and whole body. The Paralysis doth not hurt the principal mem­bers, but only the four exteriour members and less prin­cipal parts, as hands and feet.

[Page 141]The Apoplexy for the most part possesses the left side and vicinity of the heart, for which I can find no other reason than because the extreme poison fights against the chief vertue and most strong fire of the heart, as Hip­pocrates witnesseth; when a lightning of the MicrocosmParacol. de­fens. lib. 3. parag. 7▪ de gutta. The sign of the Apo­plexy from the brain. The sign of the Apo­plexy from the heart. smites one of the more principal members, it is hardly to be cured and restored, for it is almost an incurable chronical disease. Hippocrates affirmeth, lib. 2. Aphoris. 42. that a strong Apoplexy can no wayes be cured, but a weak one may easily be cured; for the heaven of the Microcosm is destroyed, and all the concordance and harmony is violated. But when it smiteth the less prin­cipal members, then the disease (though by Nature chronical) is curable. In the cure of the Apoplexy mun­dificative and clarificative medicines which mundifie and clarifie the balm, the spirits, and all the Elements, are to be administred.

The cure of the Apoplexy is twofold, internal andThe Cure. external. The internal cure is that which is made by strengthning medicines; The external is perfected by balms.

The internal cure is made by the essence of Gold, Pearls, Antimony, Gemms, Corals, Stones, the oil of the Crany with the spirit of Vitriol in the water of the Lillies of the Vallies, by the Mercury of Gold and aurified spirits of Vitriol, by the oil of Silver, the oil of Sulphur, and the oil of Sulphur and the balm of Sulphur.

The external cure is made by the balm of Bevers stones, and of the Marigold, of the Lillies of the Vallies, Serpentine, Elenum, and Amber. Paracelsus in his cures writes that he restored one having the Paralysis only by essence of Antimony: A mystery in the Apoplexy is the solution of Pearls or oil of Pearls. If any be depri­ved of his speech, pour five or six drops upon the tongue, and the power of speech will be restored, so that he may [Page 142] speak by this means. He cured many having the Apo­plexy. He said that the magistery of Pearls was to be administred to the apoplectick in the very paroxism without any delay, he cured many by this means, ex­ternal remedies being applyed. ℞ a little piece of the fresh Bevers stone, and put it upon his tongue or under his tongue, and as soon as the stone is hot, the sick will be able to speak. The Galenists give the same medicines in the Apoplexy and Falling-sickness.

A preservation from the Apoplexy. Receive equally of each of these, namely, of Saunders either Citrin or Red, and Sugar, and mix them.

CHAP. IX. Of the Spasm.

THough the Spasm be properly a kind of the Fall­ing-sickness, and is referred of Paracel. (lib. 3. Pa­ragraph. parag. 30.) unto the cure of the Falling-sick­ness, notwithstanding seeing it is an insolentThe Spasm is a preteterna­tual motion, whereby the body is pulled violently and continually into a preternatural place, either wholly or in part with an impotency of bending. and acute symptom and hurt of the sensi­tive and motive faculty, which is able to kill man, we will handle briefly of it in this Chapter. De tartarolib. 2. tract. 2. cap. 1. The spasm is not a disease, but a fore-runner of adisease. Parag. lib. 3. Parag. 3. The cure of the spasm is referred unto the Falling-sickness. De tartaro lib. 2. tract. 1. cap. 5. & 6. The Tetanus contracts the members, the spasm extends them. Read Thurnenseriusin Neptuna, lib. 6. cap. 44. The convulsion is a torpor, thereforeThe defini­tion of the Spasm. the spasm or convulsion is a perpetual voluntary contra­ction of the sinews and muscles unto their original. The Galenists say that the cause of the spasm is contained in the beginning of the Back-bone, and it somtime infests and annoys the whole body, sometime some parts. That which is of the whole body doth so straitly gird it, that it cannot be bended; when the body is crooked for­ward, then it is Emprostothonos, when it is crooked back­wardEmprostotho­nos. Opistothonos Tetanus. then it is Opistothonos, when it is equally bent then it is Tetanus (that is) a distention a convulsion of the parts; sometime it is in the eye, in the skin of the fore-head, in the root of the tongue, the chin, in the lips, whereupon the girning laughter is caused; sometimeThe girning laughtor. it is in the arm, in the hand and the thigh, and in that sinew or muscle which is destinated for the motion of the member.

[Page 144]There are many causes of the Convulsion with theThe cause of Convul­sion. Galenists, all which Hippocrates reduceth unto two. In­to evacuation and repletion. Convulsions are caused from evacuation which arise from a burning Fever, or from the potion Ellebor, or some other medicaments, or from immoderate effusion of bloud, or from immode­rate watchings, or from hunger, or from immoderate labour. But every Convulsion which rises from flegm, or drunkenness, surfetting, or from the supprest accustomed evacuations, or from the intermitted evitation is to be referred unto repletion. They make the immediate cause of it to be flegm impinged fast in the sinew. Besides these two kinds they bring another which they call a fla­tulent Convulsion. The cause of it is a clammy and crass vapour implanted in the couples of the sinews; and here they come at last unto Paracelsus, and explain in some sort the cause of the Convulsion. Paracelsus in his tract de Cholica writes, that winds are generated and causedThe cause according unto Para­celsus. from too much meat or drink and crudities, which pene­trates through the whole body, and are exasperated by anger. The spirit of Salt is mixt with the wind and peirces through all the pores of the body, and enters in­to the concavities, joynts, glew, and spirits of it. In those places in which it is conservant it causes a Con­vulsion or Spasm. The paroxism dures until the wind and spirit of Salt be consumed. De morbis amentium, tract. 1. cap. 1. de origine suffocationis intellectus, he saith, that the spasm is generated from cold (that is) from wind and acetosity, (that is) the spirit of Salt, until the wind and spirit of Salt do vanish; the symptom is to be mark­ed to what diseases the spasm chances. The spasm con­cursUnto what diseases the Spasm hap­pons. in the Apoplexy of the heart, in the red Jaundies, in the Plague, in Wounds, in the gutta, in the suffocation of the understanding, in the Falling-sickness, in the Cho­lick, and falling disease of the matrix.

[Page 145]The especial indication is to comfort and strengthenThe intor­nal indica­tion of cu­ring. the interiour members with internal medicaments. Fur­thermore, the cure of it is referred of Paracelsus unto the Falling-sickness, to cherish and corroborate the ex­ternal members and sinews with calefying medicaments: you may read the internal cure and medicaments at the end of the Falling-sickness.

The external medicaments are Oils and Balms which are to be applied in the affected place, as the oil of Eu­phorbium and the essence of Euphorbium corrected and inwardly applied and administred; let the dosis be ℈. with a competent decoction. It is very available against the Paralysis and Spasm, and it evacuates the flegm (though clammy, crass, and impinged or fastned in the sinews or joynts) without perturbation. The essence of Castorium▪ Bevers stone extracted with the spirit of wine, a drop of which being administred with the decoction of Rose­mary flowrs, Sage, and Betony cures the trembling Convulsion, and all the hurts of the sinews. Outwardly there may be applied in the Convulsion Sage and Beto­ny, especially if it be be caused from evacuation or reple­tion, and when those things ought to be evacuated which are contained in the sinews preternaturally. The oil of Turpentine distilled and applied inwardly and out­wardly cures the Convulsion and Spasm, by it the Back-bone may be knit, and the place of the Navel, and also of the affected place. The essence of temperatory administred cures all the kinds of the spasm, Emprosto­thonos, Opistothonos, and Tetanus.

Carrecterius Inherberiosus de 4. gradu Canceri, writes [...]ol. 2 & 6. of the Water-lilly which hath red and white flowrs, it being dried in the Septentrional shade, and being hanged upon the roof of the house or the walls, he which hath the Spasm or Convulsion will be cured in a moment of time. All simples do perform this which en­crease [Page 146] in the waters, as the Fern having a very white root in the waters; use and experience will teach us many re­medies out of the assigned art. Mandragora, Woolf­bane, and the inverted Grape perfect this cure, for un­der the greatest poison, there lies the most vertue, which is to be noted well.

CHAP. X. Of the Excrements of the Brain and of Plegm.

DIstillation (with the Greeks Catharros, The Catharr is a preter­natural flowing of pleg­matick humours from the Brain to the inferiour members. a Rheum) is a falling down of super­vacaneous humours from the head unto the members. This name is taken generally of the late writers, but the old writers have only taken it for that rheum which falleth unto the jaws; therefore the cause and matter of pain is the ex­crement of the head. The descending distillation hath his name from the place, whereupon it is said, if the rheum flow unto the breast it is called a flegm, if unto the jaws it is called branchus, if unto the nostrils it is called corysa. Galen in his 3. book cap. 4. De sympto­matum causis. Elsus book 4. Chap. 2. The procatarctical [Page 147] causes of the flux of the head are too much drinking, sleep at mid-day, night-watching, unseasonable studies,The proca­tarctical cause of the plegm. especially after meat, for vapours ascend unto the Brain and over charge it because the mouth of the Ventricle is not yet shut, which vapours are resolved into humours; whereupon the colours of the rheum are which are call­edA suffoca­tive rheum. suffocative rheums, unto which those for the most part are obnoxious which watch much. Those rheums oftentimes descend in great aboundance unto the jaws and lungs where they threaten death very often. Ferne­lius The excre­ment of the head is twofold. distinguishes the excrement of the head into the in­ternal and external. The internal is that of which we speak, which descends unto the inferiour members, and is collected in the Ventricles of the brain, especially un­der the skin of the Crown of the head, where the ends of the veins are which go through the Face and Temples unto the Head, for as often as these veins do swell with much excrement and humour, they effuse the relicks and superfluities of the aliment under the skin, which can scarcely evaporate by reason of the thickness and crasse­ness of the skin. This is the fountain and fosterer of all external pain; from hence a distillation flows unto the external parts of the body, as unto the Eyes, Gumms, Teeth, Neck, Shoulders, Arms, Sides, and Loins, &c. But what needs many words? here is the fountain of di­seases of Galen and Fernelius. He which remembers those things which we have said concerning the Genera­tion of Tartar in the parts of the body, Read the 2. Chap. of this tractate of the causes of the head-ach, and above Chap. 23. of the Tartar of the marrow, will laugh at the seutence and opinion of Galen and Fernelius, and he will easily confute their opinions concerning the ex­ternal flux.The true cause of the rheum. Para [...]ss

The cause of rheum is resolved Salt, when the corro­sive Salt is mixt there rises pains from it being resolved. [Page 148] The cure. Every indication of cure consists in this, thatThe indi­cation. the head be strengthned, and that the flux and super­fluous humidities of the brain be exiccated. In the mean time a regard must be had of the Ventricle that it per­form his office. These three herbs take away the rheum (that is, the essences of them) namely, Balmmint, Lunary, and Spurge, do purge and take away all humidities and flux of the head. Sarcocolla or Gumm of a tree in Persia, the Eldertree, Anaxardium or tree in India, Garden Saf­fron, Colloquintida, Thime, the wild-Vine, Hermoda­ctylus, Pellitory, Euphorbium, Mullein, the Salgemme, Theophrastus. Read the same 2. book de signis Zodiaci, sub signo Arietis. These following purge the flux of the head and melancholy, and indurated bloud of the head, namely, Polypody, Ellebor, Fleawort, Cataputia or Spurge, Tithimalus, or Sea Lettice, Centory and Aga­rick. If the flux of the head descend unto the breast, let him use Diacodium, Diapapaver. Phrisius in his specu­lum, lib. 2. cap. 14. saith, that the composition or electua­ry, and the aurea Alexandrina expels and consumes the flux of the head which possesseth the Eyes, Ears, and Gumms. Phrisius in his speculum, the cited book and Chap. Pliny lib. 25. cap. 8. writes, that these following be very expedient for the rheumatick, namely usual Plan­tain, compound Hierapicra with Agarick given at mor­ning and at night for a dosis ʒ. purges the head from the flux, likewise ʒ. of the root of Mechoacum administred purges the bloud and flux of the head. Against the flux of the head and obstructions of the Ventricle, take of Eye­bright and Silexis Montanus and Saffron ana. ʒ. of the seeds of Filipendula, or Dropwort, Fennel-seed ʒij. of Marjo am, Sorpillus, of Pepper, of the grains of Paradice ana. ʒ. of Sugar ʒij. let them be pulverized and mixt, and taken in a draught of Wine or Ale. The herb Bu­gloss is threefold, the greater, the less, and the mean▪ [Page 149] The mean Bugloss hath blew flowrs, the less hath red flowrs, and it is a manly kind, if any carry this in his hat or on his head, it is made very moist, for it attracts the humours very strongly out of the head. These crude medicaments do somewhat effect, but yet there are far stronger vertues against the fluxes. The spirit of Vitriol, the spirit of Sulphur, the spirit of Turpentine, Terra Si­gillata, which by their specifical properties consume and dissipate all the matter of fluxes and distillations. There must be administred three or four drops of the spirit of Vitriol in a covenient liquor in the morning or at night, with ʒ. of Terra Sigillata for a dosis. Preservatives (asA preserva­tive against theum. in all other diseases) do much avail. The chief preserva­tive is the flowrs of Sulphur, which like fire consume all the superfluous matter left of Nature, and stir up the natural heat that it may work strongly in the expulsion of the excrements. But in the preserving much care is to be had of the Ventricle by comforting medicaments, and such as stir up the native heat, lest that crudities be left from the heat in the Ventricle, which are the causes of most grievous diseases. This can be done by no medi­cament as by the antidotum of Mithridatum, which must be taken twice or thrice every week, of the quantity of a pease or two in the morning with a fasting stomach. This medicament consumes the rheum impinged and seated in the tunicles of the Ventricle, and that which is left or remaineth from the crudities; and it strengthneth the native heat of the Ventricle wonderfully. This is al­so effected by the confection of Ginger.

CHAP. XI. Of the Diseases and Symptoms of the Eyes and their Causes.

THe rheum is the mother of all diseases,Of the pains of the Eyes and their cure. Read Pa­racelsus lib. 13. & 14. Parag. The causes of the affecti­ons of the Eyes. The affections of the Eyes are twofold. The internal affections, and it procreates an ill off-spring, for all the affections of the eyes have their original from the flux, unless they be produced from some manifest cause. The affections of the eyes are twofold, interiour and exteriour. The interiour I call which are caused within the fleshy membrane, and have their original from the in­most seats of the brain. I call the external those which exist within or without the fleshy membrane. Furthermore, of the internal affections which hurt this bowel, some exist in the discerning spirits, some in the brain, some in the optick spirits, some in the crystaline humour. The spirits that they may see quickly and distinctly, ought to be many and Ethereal, for if there be many spirits but yet crass, they fee things far off and near, but not distinctly. This is almost the disease of old men.

Blindness, obscurity, and every imbeci­lity of the sight (whose cause is not conspi­cuousBlindness is a privation of sight, caused by reason of the corruption of the op­tick spirits. in the eye) rises from the hurt of the optick sinew or crystaline humour. The hurt of the optick sinew is obstruction, which is from the influx of more crass humour, or it is a dis­ruption caused from the external or internal sharp and corrosive humours.

The peculiar hurt of the Crystaline humour is a remo­ving of it out of his proper place, either by falling or smiting, by which the eye is vehemently smitten and hurt. The Glaucoma is a mutation of the crystaline orGlaucoma. vitreous humour into a gray or brown colour. They be­ing [Page 151] hindered by this hurt, suppose themselves to see through a smoke or mist.

The suffusion is a collection of humourThe suffusion is an obscu­rity of the horn-like tu­nicle, caused from the commixtion of crass hu­mour in the superficies of it nigh the apple. besides nature either in the pupil or betwixt the third skin of the eye and the crystaline humour, it falleth from the brain through the optick sinews, and that by little and lit­tle, so that it can scarcely be perceived in the begin­ning; though sometime the crass and consummated suf­fusion be collected in one day; for if the crass humour fall suddenly into the optick sinew, it suddenly blindeth him.

The hurts of the pupil appear manifestly unto theThe hurts of the pu­pil. sense, and these are Dilatation, Imminution, Divulsion, and Ruption, Dilatation (whether it be caused at first or rise afterward from some disease) hurts the sight, so that it causes the spirits to be diffused, and dilated, and dissi­pated abroad. The native imminution (because it gird­eth, constringeth, and incrasseth the spirits) makes the sight most quick, but yet it is diseased, because it hath a preternatural cause which makes it worse. The divul­sion and ruption neither occaecates, nor hurts the sight greatly; furthermore, the humour causes a dilatation in the Grape like tunicle, which also being included and abounding, it distends and amplifies the little hole which is the pupil. But wherefore doth the dilatation of the pupil follow the hanging forth of the eye, and the chirrus and Plegm one and Imposthume of the eye. But the Spupil is diminished & made straiter in the P [...]hisis & Atrophie of the eye, and as often as the vitreous humour is consumed for any cause. Also the fourth Grape-like tunicle being contracted and compressed strai [...]neth and girdeth in the pupil; for the same causes and also by violence and hurt of external causes the divulsion and ruption of the tunicle is caused. These are the inward [Page 152] affections of the eyes, now we will handle the ex­ternal,The exter­nal affecti­ons. which possesses the third pannicle or mem­brane.

The Caligo or mist is an obscure or darkThe Nebula is an obscuri­ty of the third tunicle caused from some subtil vapour or humour occu­pying part of it. seeing, caused from the more crass and dense tunicle of the third tunicle. This defect is seldom from a disease, but frequent from age, whereby a certain membrane and nails are made crass. The mist is a thin humour sticking in the third tunicle, whereby one thinketh that he saw all things through a mist, a vapour, or smoke; this humour waxing crass begets at length a white spot in the eye, for the white is a crass and white humour in the third tunicle, or else collected and condensed above it; so that it darkneth and dulleth for the most part the quickness of seeing. These two hurts do increase under the sense, and often they are caused from the Opthalmia and Epi­phora; sometimes they are caused from a proper clam­my humour, which for the pupil is effused by little spaces, which are betwixt the adherent membrane and third tunicle.

Hallucination or erring is because theHallucination or pravity of sight is, when man [...]r [...] ­eth in seeing, and con­ceiveth things otherwise than they are in them­selves. third tunicle is infected with a strange co­lour, whereby all things without seem to be tincted, as in the Jaundies and red inflam­mation.

The Rhexis is a bursting, or cutting, or eating of the third tunicle, from which the white humour floweth first and leaveth the eye less by much. The Ragoides or third skin falls down, and then the falling down of the eye is caused, which of the Greeks is called [...]. The confusion of the eye is divers from this, in which the humours are mixt by smiting and are confused with­out any eruption. And thus much of the affections of the third tunicle.

[Page 153]The affections of the adherent membrane are these,The Ʋnguis. a sinewed hard and white membrane rising from coagu­lation, extending it self and covering the pupil of the eye, it rises from an adherent membrane by little and little in a long time increasing and waxing hard if it be permitted.

Of all the Epiphora and Opthalmia infest and annoy theEpiphora. Ophthalmia. eyes most often, from which most sharp dolours and ma­ny other diseases do expullulate and arise.

The Epiphora is a small humour caused by the mannerThe Epipho­ra is a pro­ternatural flux of hu­mour unto the Eye. of tears in the eyes. This humour is somewhere without pain, heat, or redness, somewhere it is sharp and salt and molestful and hurtful by pain, heat, acrimony, and red­ness, from whence issues the exulceration of the eye-lids.

The Ophthalmia is an inflammation ofThe Ophthalmia is a dolori­f [...]rous tumour of the out­most pannicle accompa­nyed for the most part with the redness of the eye and profusion of tears. bloud infused from the corners of the eyes into the whole adherent membrane; by this the small veins swel, and those which were obscure in the white of the eye are made conspicuous, and whatsoever was white, be­gins to wax red. Chief and greatest ardour and pain af­flicts him which hath often the sharp flux of tears. It is very much like unto the Epiphora, but they are distant amongst themselves, because in the Ophthalmia only the white of the eye waxeth red; but in the Epiphora the eye-lids do only wax red. There be two hurts of theEltropion. eye-lids, the Scab and the Itching. The Eltropion of the eye-lid is an incision whereby the interiour red part remains (perchance it runneth forth) it is caused either from some scar or abounding of flesh. The Grando is aGrando. hard push rising almost in the superiour eye-lid. TheHordeolum. Hordeolum is a hot botch almost come unto an Impost­hume, bursting forth of the eye-lid.The cure of the flux of the eyes.

For the curing of the flux and pains of the eyes, the [Page 154] medicines are to be administred which we have mentio­ned in the cure of the rheum. The spirit of Vitriol is most deoppilative and unobstructing, for it removeth all obstructions. The spirit of Sulphur consumes all the hu­mours and fluxes of the head; so also the oil of Silver. Medicines for the most part of Surgeons are applyed out­wardly, and the inward are rejected; furthermore, in the curing of the painful affects of the eyes it brings nothing to pass worthy of commendation. If the ancient and common proverb have place to cure all diseases by one collirium, then certainly it will have place here, and thisThe ver­tue of Tu­tia. may be very fitly said of Tutia or heavier soil of brass, by which Paracelsus reports that he cured not only the tu­mors, tears, and pains of the eyes, but the extreme pain of the eye-lids, and where the growing forth of the flesh had almost taken the sight, which were thought to be de­sperate diseases unto those Physicians, which by theirThe prepa­ration of Tutia. profession were called Ophthalmists. The common pre­paring of Tutia is that a hot iron be extinguished in hot white wine. Theophrast. doth thus apply it; take pre­pared Tutia, put it into a linen cloth, after dip it in wineApplication mixt with white marble, and often wash his eyes with it. From Sugar or Salt of Antimony a precious balm may be made for the Ophthalmia and inflammation of the eyes, so that it be before dulcorated and prepared. Lithargy, Tutia, the Oar of Copper and Spodium may be rightly prepared by the spirit of wine or distilled Vinegar and made so mild and gentle, that they will remove and take away the spots and growing out of flesh of the eyes without any pain; as likewise they mitigate the in­flammations and most bitter pains thereof.

Crato spoke very familiarly to a certain Physician,The Expe­ment of Crato. that this was an excellent remedy for the eyes, if that one do bruise the Lapis calaminaris, and beat it into small powder, and mix it with the melted marrow of an [Page 155] Oxe after the form of a liniment, with which the shut eyes are annointed, but the flux is to be washed with a sharp lixivium, that itching may thereby be caused. He that would know more of the affections of the eyes let him read Ophthalmodulia of George Bartchius.

CHAP. XII. Of the Diseases of the Ears, their Symptoms and their Causes.

THe Parotis is an inflammation whichThe definition of Parotis. The Plegmone is a hot, red, and hard tumor unto our feeling, and also gils­tering. The Oedoma is a soft tu­mor and white, not resist­ing our touch, but yet leaveth a hole. Sev. p. 285. & 286. The cause of the Parotis. The mechanical process in Generation. The Parotis is an Impost­hum in the root of the right or the left Ear. bursteth forth especially in those ker­nels which are behind the Ears and their roots. This hath all the notes of the inflam­mation of bloud, both the tumor, redness, heat, and beating pain, but that sometime it comes to pass that it participates of an oede­ma. The Galenists ascribe this to the hot humours flowing together unto that place, but we ascribe it to the spirits of Arsenick, that such a pestilent inflammation could be caused in the place of the kernels behind the ears, for we hold it impossible that the hot afflux of humours can cause such an inflammation; these seeds being resolved they produce the first vapours invested with the signatures of Fevers; so also there are signatures closely contained in the superficies of such sulphureal spirits which are permixt with the vital Ele­ments of humane anatomy, they beget coldness, horrour, and rigour, resolutions and sulphureous vapours follow, which are inflammable and similar, corrupting, pollu­tingSev. p. 252. the Elements with the same signatures, from hence are the alterations of the pulse, thirst, disdain of meat, loathing, vomiting, restlesness, watching, and such o­ther incommodities. The symptoms of hearing, as [Page 156] buzzing, sounding, noise and every depraved hearingThe causes of buzzing and singing of the ears. rise from their motion and agitation of them. Those which supply the place of inward causes, as they be di­vers and diversly impelled, so they produce and cause divers sounds. The buzzing of the ears isThe buzzing of the ears is a proternatural sound caused within the cavities of the rocky bone. caused from a little wind falling down by little and little. The singing of the ears ri­ses from the interrupted course of it. Sound­ing rises from more crass wind bursting forth more plenteously. The cracking is that which rises from a valid and strong impulse. Furthermore, heavy hearing and deafness rises either in the brain or in the primary organ of hearing, the windings of the ear being hurt andQuo [...]citatius de medicina prisc. fol. 399 & 100. hindered. The cause which either possesses the brain or primary organ of hearing is an inflammation or hurt of the humour. Hippocrates said that deafness was causedDeafness is when a man can hear no­thing at all. from black bloud, but there is a more common original of it from crass and plegmy humour altogether seated and resting. This of all others is wont to make the sen­ses and their functions sleepy. Heavy hearing and deaf­ness which is native doth not rise from these causes, but from the hurt of conformation, whereby either the instru­ment of hearing is wanting, or it attaineth a bad figure. The true cure of the Parotis is this, first, that the boilingThe cure of Parotis. and inflamed spirits be extinguished, and natural rest be restored unto them, and this is to be done by Laudanum opiatum of Paracel. But rather medicaments are to be given which expel the poison vehemently by sweat, as diaphoretical Mercury, diaphoretical Gold of life, the flowrs of Antimony, & the spirits of Tartar, with the additi­on of Paracelsus. Terra sigillata given with a quantity of Mithridatum. These diaphoreticks are not once to be given but twice or thrice or four times, until the poison be expelled, and the sick restored unto his strength.

[Page 157]Buzzing, singing, cracking, and sounding, are to beThe cure of the singing. cured by the internal medicaments mentioned in the rheum. It is not altogether safe to put something in theA caution. ears in the heavy hearing and deafness; sometime this rises from vapours existing in the instruments of hearing, sometime it rises from humours and obstruction. If less convenient medicaments be administred, the hurt is ex­asperated. If the hurt rise from humours, let there be given unto the patient three Pils of Hierapicra or bitter confection of Galen, for they extract the humours from the instruments of hearing, and free the head from them. Artists have a Silver crooked pipe which they put in the ear and blow through it, if the patient feel a cold wind, then the deafness doth not rise from obstructi­on. Crato the Physician takes Carduus Benectictus, and sprinkled it with the water of a thistle, and caused it to be distilled, and being put into a linen cloath, he putteth it into the ear of the half deaf, whether they have pain or do not hear, he confesseth that he found no medicine more available than this which he hath tried. Some put a drop of the oil of Turpentine in the ears, and they bring it back again, and by this means they free many from deafness.

CHAP. XIII. Of the Diseases of the Nostrils, their Causes and Symptoms.

THe Nostrils are destinated for the purging of theThe Ulcers of the No­strile. brain, and these have their diseases. The diseases of the Nostrils consist either in an Ulcer or growing forth of some flesh in the Nostrils, as also in all the parts of the body Ulcers rise. But these Ulcers do not rise from the excrements of the brain and their acrimony (as the [...]a­lenists fable) after this manner falling down, and so by [Page 158] their acrimony exulcerating the Nostrils. But the cause of these Ulcers is contained in the bloud and veins of the nostrils; as of all other Ulcers in all the parts the uni­versal cause is Salt, which is separated from the bloud and lurketh in all the veins and all the parts, it is cor­rosive, sharp, sowr, and bitter. The destruction of Salt (saith Paracelsus de origine & curatione morbor.) tis the cause of Ulcers, there is in this Salt Arsenicks putre­factive poison. The Ulcers of the Nostrils for the most part are putrid, from which there falls a filthy Scab, and from which there runs a stinking excrement.

The Ozena, of Theophrastus de ulceribus The Ozena, Theophrast is an Imposthum: The Ozena is a putrified and stinking▪ Ulcer of the Nostrils caused from cor­ruption of sharp humours flowing from the Brain to the Nostrils. cap. 59. is called an imposthume, therefore he that hath the imposthume smells ill both to himself and those which are nigh him▪ as also he is molested with the contagion of the obscure spirits. Oftentimes daily Ulcers spread abroad which exceed and putrifie the wings of the Nostril, or the place within, or the tender bones thereof, as also the hole, they eat the pallate oftentimes with great deformity, and especially if they bear the form of Cardinoma, or if they be produ­ced from the filthy lues Venerea, which is most frequent.

The fresh Ulcers being neglected, oftentimes thereSarcoma. grows forth a piece of flesh (which is called Sarcoma) of that length that it hangs forth in the Nostrils, or else the flesh falls unto the jaws, and then it is called Polypus, for that flesh is like to the flesh of the fishPolypus is a fleshy, loose, and porous tumour begot in the Nostrils besides Nature. which (for his many feet) they call Polypus. Galen de compositionibus pharmacor. lib. 3. cap. 3. so also de tumore praeternaturali, c. 16. Aegineta lib. 6. cap. 25.

The symptoms of smelling are the diminishing andThe symp­toms of smelling. abolishing or deoriving of swelling; for smelling pe­risheth, or is diminished, the passage of Nostrils or of the [Page 159] bone being, stopped, by which breath and smells are drawn, and this is done either by the Sarcoma or Poly­pus, or inflammation of bloud, or heaviness. If none of these signs appear, the cause of hurt ought not to be re­ferred either to the former Ventricles of the brain, or un­to their couples, in which the sense of smelling is. In these the aboundance of humours or corruption conta­minates the sense and the spirits thereof; sometime about those places imposthumes are caused with no Fever and less pain, from which being burst, sometime a pure filth is blown forth of the nose, as also there flows forth filth out of ears full of filth, and that by no discommodity of health.

The Gravedo is a flegmy distillation intoThe Gravedo of the No­strils. The Corysa or Gravedo is an obstruction of the holy bone in the superiour part of the nose. the bone A [...]thmoides and his membranes effused from the parts which are about the brain or the Ventricles thereof; by it the head waxeth heavy, and breathing is made more difficult; neither can breathing be made except with a wide and gaping mouth. The voice (as before) sounding hath some sound, and is caused in the Nostrils, in the beginning little, after more gross [...] furthermore, bloud bursts forth of the nostrils, the vein being burst, opened, or eaten, which ends there.

The Hemorrhagy of the Nostrils is calledThe Hemorrhagy of the Nostrils. The Hemorrhagy is a bloud bursting forth of the Vessels by the No­strils. of Physicians a violence; the veins do not go from the inmost seats of the brain into the nostrils, but from the mouth and palate, they are sufficiently detected and large that they may be (as it were) an Emissary or Pipe for the su­perfluous bloud, for the expelling the Ulcers of the No­strils.

The Ozena or imposthume is cured by the herb Arista­logy. Of the cure of the Im­po [...]. hum. Pliny lib. 25. cap. 13. Therne [...]s, lib. 5. cap. 40. cures it with Betony, Fengreek, Savory, the stalk of Ap­ples [Page 160] and Penniroyal. Those which have these UlcersThe cutting of a vein. are cured by the cutting of the head-vein in the chin or end of the nose. Rulandus says that such Ulcers are best cured by the oil of Lead, and the sweetness of Mercury, by the water of Mercury, by the oil of Antimony which Paracelsus describes in his Chirurgia vulner. de corruptis Vulneribus, so also by the balm of iron, the oil of Auri­pigmentum, and the oil of wax. Paracelsus cured the Polypus which is a stink of the nostrils by the oil of Vi­triol with wax. The symptoms of sinelling if that they be not caused from manifest causes are cured by the me­dicines for rheum. The pushing forth of bloud is di­versly cured. Take shepherds purse, and the herb Poly­gon a like quantity, let them be bruised and the juice ex­tracted, one or two drops of this being attracted or in­stilled stays the bloud. Give in the too aboundant flux of the bloud four drops of the oil of iron in a draught of wine, and it forthwith stays the bloud, so the essence of Corals is exceeding good. Thurnens in pisone lib. 4. cap. 4. cures the flux of bloud forth of the nostrils by the water of the stone Haematites, and of Lapis Judaicus and Bergrota.

CHAP. XIV. Of the hurts of the Mouth and Face, and their Causes.

THe skin which covereth the Face (because some of the flesh under it is more dry) contracteth manyBurning pushes. hurts unusual unto the other parts, of which kind are burning, pushing, or wheals which smell in the nose and other parts of the face with much unseemliness. The Galenists affirm the cause to be a small and vicious bloud. But Paracelsus de tribus primis substantiis, cap. 5. saith,The cause of them▪ that all kinds of pushes are generated from Mercury, [Page 161] and that the disease of pushes or blisters is caused from the essence of Mercury. Lib. 6. Parag. cap. 3. he says, that the Leprosie rises from blisters. In the same book cap. 4. he saith, that blisters are a sign of the red Lepro­sie, lib. 2. param. de origine morbor. ex tribus substantiis, cap. 5. he saith, that Salt, namely Mercurial Salt causes and generates the Alopecia, the Pustula, the Cicatrix, the Condyloma, or inflammation from bloud, the Lepro­sie, and the Morphaea. In the same book, cap. 4. he saith, that the Blisters, French Pox, and the Leprosie have their beginning from Mercury. The universal red­ness dispersed through the whole face without blisters is of this rank and order, it is called of Physicians gutta rosacea. Citron colour, Pale, White, or any other bad colour is not to be ascribed to the distemperature of the Liver, but to the radical moisture and Mercury of the Microcosm, which causes like flowrs or colours as it is in the face, for the colour of the face is nothing but the flowr of the Mercury of the Microcosm. Paracel. de ente Naturae at the end says, that there is a great number of such deformities; which because they hurt not the functions of the body, are not amongst diseases, but because they are altogether preternatural, they are to be accounted symptoms. The teeth are wont to be diversly affected, sometime they are gag-teeth or hang forth, sometime they are worn with eating or by violence of some external causes, sometime they are made black and covered with silthy slime. The teeth shake and are loose by the hurt of scraping them, by the eating of hot and sweet things, as also by breathing forth crudities, and by smiting of an external cause, and when the roots abound with moisture, and their gumms are made looser, then they are grievously pained, and that almost for the pain which is in the membrane of the jawbone, or in the sinew of the teeth, or in the flesh of the teeth Thee▪ [Page 162] phrastus lib. 12. parag. fol. 16. saith, that the pains of the teeth with their accidents are in the roots of the bone, &c. f. 417. The first cause of the ach of the teeth is from the sharpness of the Salt. Sometime the gummsThe swel­ling and growing forth of the Gumms. Aphta are little pushes ap­pearing in the superfi­cies of the lips. swell above measure, that almost they cover the teeth, especially in such as have soft and spongious gumms, and such as live in moist and watery places as ship-men do. The Aphta are Ulcers not very hollow insinuating it self into every part of the mouth, palat, gumms, and into the sides of the tongue, and into the root of it. These are very common to children, but in those come to age hot vapours cause them rising from the Liver; sometime salt flegm doth cause them, which flows from the head; these are frequent in Fevers, sometime they are without Fevers. There are grievous ones observed, of which kind are observed to be sometime when womens flowrs are supprest.

The cure. Without controversie it is that these blisters are generated from impure bloud (that is) from Mercu­rial poison contained in the bloud; seeing that like are cured with like, and contraries with contraries, all the kinds of blisters are altogether cured by the essence of Mercury. This essence of Mercury is not so manifest and perspicuous in any metall as in Mercury, and it is not so excellent and vertuous in any mineral as in Anti­mony, there is none more effective in any wood than in Ivory, Ash, lignum sanctum, and Juniper, there is none more effective in herbs than in the herb Serpents Tongue, Arsemart, and Serpentine. The same cures gutta rosacea, but if it be inveterate it can be cured by no external medicaments. The spots of the face and gutta rosacea are cured in the beginning with maids milk, the description of which is thus. Take of Lithargy of Silver ℥iij. pulverized, of distilled Vinegar of best wine lb ss. mix them, strain it through a linen cloth, mix [Page 631] this water with the water of Salt, let this water be made of ℥. of Salt well powdered. Take also lbss of rain water, mix them very well, and you shall see that water white like milk, which is called lac virginis, wash gutta rosecea and the spots of the face with this milk. Some boil Li­thargy with distilled Vinegar, some put to Ceruse which all are approved. The cure of the bad colour in the face consists in the renovation and restauration of moi­sture. Read of this cap. 16. de cura Phthisis. The oil of Amber cures the intollerable pains of the teeth, the rot­tenness of the mouth, the Aphta, and the corrupt gumms, it also makes black teeth white. Gumm from the wild Olive, especially that which is biting, helps the corroded and corrupt gumms. Bartholomeus Anglu▪ lib. 17. cap. 14. against the pains of the teeth, saith▪ anoint the affected part with the oil of St. Johnswort and lay a hot linen cloth to warm them: If the pain come from distillations use three or four drops of the spirit of Vitriol in the spirit of wine, and it consumes and dis­perses the flux. Again, pour another or two drops up­on the affected tooth, and forthwith the pain ceases. A most present remedy against the pains of the teeth is, take the seed of Mastick, bruise it, and put it into a linen cloth, and put it to the teeth, it hath a wonderful force and vertue of extracting clammy and slimy humors, as also of taking away the pains. Paracels. lib. 12. Parag. 417. in cura dolorum dentium, &c.

CHAP. XV. Of the Diseases, Causes, and Symptoms of the Tongue and Jaws.

THe tongue which is an excellent mem­berThe Psellotis is a preterna­tural affect, when as man omitteth some Letter or Syllable in pronouncing. Stutting is when a man cannot joyn one Syllable with another. of the body hath his diseases, of which some are curable, some incurable. Those which are almost incurable are the Traplotis, the Psellotis, the stammering and the stutting, but these are rather hurts than diseases.

In that part of the mouth which is soft and loose, and [...]nder the tongue, and is (as it were) bound unto it with a bond, there is collected the Rana▪ whichThe Rana is a Blister or little piece of flesh under the root of the tongue caused preternaturally▪ of crass and clammy hu­mours. sometimes is like to the phlegmon, often­times to the oedema, forth of which being opened runs a filth like to the white of an egg. Children are wont to be troubled with this Ulcer, for they get it from suck­ing. It is like, as also the Columella, unto taurus. Aetius in his 8. book Chap. 39. saith, that the tumour is in those parts which are under the tongue, but especially of the veins. Aegineta writes lib. 3. that the Batrachus or▪ Rana is a tumour like unto an inflammation bursting forth under the tongue. Concerning these read A­lexander Benedictus, lib. 5. cap. 8, 9, 10, 11, &c. read al­so Theophrastus de ulceribus cap. 25. Oftentimes the Jaws swell being filled with a cold distilla­tion,The tumour of the jaws is when the substance of them is swollen by▪ reason of some internal humour or vapour distending them. and then under the jaw▪ bone there is a tumour seen and felt within. And this or some piece sticking in the jaws presses and hinders that the meat, drink, or spittle can­not be easily swallowed, and that without thirst or burning. But sometimes an inflammation trou­bles [Page 165] and pains the jaws which hath the nameThe inflammation of the jaws is a preternatural tu­mour of the kernel which hangeth forth at the end of the palate, with the falling of it unto the tongue: it is called in Greek [...], which is Uva. of a part. This is like unto a tumour, and brings pain, redness, burning, and thirst, by reason the matter is so boiled, and the little skin is easily disrupted; the imposthume be­ing caused filth flows forth into the mouth and jaws, from hence rises a filthy Ulcer by which the breath is made stinking. Such an Ulcer rises often (without a phlegmon) from Salt or sharp humour which eats the soft humours and hot jaws al­together. Sometime from the spots of contagion, it isThe chance of an Uvula very frequent with lues Venerea. Also the Columella hangs forth of the palate, and is molestuous, it is more loo [...]e and long, and comes to the jaws and head of the sto­mach, it hath a troublesome tickling, so that whosoever is troubled with it contends in vain to swallow; for he fears lest that he should be strangled with the violence of it. This hurt is generated when as it is profused and moistened with much or too much humour. Also theThe in­flammation of the Throat­pipe. Throat-pipe sometime is enflamed and swells with a redness and heat or burning, and it, falling into the jaws loosened with greater difficulty, provokes the fear of suffocation; when by inflammation the lowest part of it appe [...]rs crass, but above thin and black, then it is wont (saith Hippocrates) to be called Uva, for it is like in figure, colour, and magnitude unto a Grapes-stone.

The Angina or Squinancy is an affection,Squinancy. Angina is an Aposthume begot in the jaws hinde­ring breathing and swal­lowing of meat. The symptoms of it. stopping the highest parts of the throat and weazand through which the entrance is of meat and drink and breath. In this breathing is very difficult, as also swallowing, and the drink runs back into the nost [...]ils, and a bitter pain possesses the jaws, for the Angina is so called ab argendo, because it vexes and torments the throat, and stops▪ the passage of breath; of the Greeks it is called [Page 166] [...], or [...], that is, an inflammation in the throat or jaws, [...], that is, from suffocating or strangling, when blackness and adustion occupies and possesseth the tongue. Fuschius saith, that it is a kind of a most cruel & pernicious disease, whereby the jaws are troubled and strangled. Read the institution, lib. 3. cap. 1.The prunella of Paracels. Paracelsus calls the Angina prunella in his 2. book de tartaro tract▪ 2. cap. 5. and thus he defines the prunella. The prunella is a principal passion existing with a properThe signs. paroxism in the heat, having his original from Vitriol salt oppugning his proper place and Nature; it is one of the kinds of the Pleurisie and Plague with the Vitriol heat. In the explication of this Chap. fol. 311. the signs are, First, there comes redness in the jaws and tongue, after comes a black colour, Thirdly, as it were falling coals put upon the tongue, and little wheals or blisters burst forth in the tongue; two or three colours are the true signs of the prunella. The rest of the signs are as in the Pleurisie and Plague, Paracelsus de tartaro tractat▪ 2. cap. 4. The prunella of the Plague rises from the salt of Arsenick, but tartareous spirits predominate in the prunella, and constitute and cause the prunella of the Brain, Breast, Ventricle, Liver, Weazand, and all the parts. The Galenists make the cause of the angina or prunella to be a cholerick or sanguine flux flowing forth of the throat veins into these members, and it produces the Erysipelas or Phlegmon. The Fever is an individual Companion or adjunct of the angina or Squincy, and the prunella is a symptom of the aiery Plague.

The cure of the Rana or Batrachus is that iij. drops ofThe cure of the Rana. the spirit or oil of Vitriol be infused into the 16. part of Fountain water, and that they be well▪ tempered, dip a feather into this water and wash the Ulcer (that is) the Rana, or let a gargarism be made▪ Another, take of the [Page 167] herb Penniroyal, Otis▪ anum, Wildmint, (which is a kind of mint) ana i▪ part, of the root of Pepperwort and Nettle ana ʒij. of Flower de Luce, Florentine ʒi. of Raspatum, and Lignum Guaicum ʒss. let them be cut and confused together, let them be boiled in water, and let a Garga­rism be made, and anoint it thrice a day with diameron and robuncum and Honey Roses, add a little Pepper or Salt, and anoint it oftener. Pains and dolours effect and cause the tumour (being fallen into the jaws) of theThe cure of the tumour of the jaws. weazand, therefore the cause being taken away, the effect is taken away, but the cause is removed especially by the spirit and oil of Sulphur which exsiccates the distillati­onsThe cure of the Laxa­tion of the Columell. wonderfully. The smoke of Amber cures the Laxa­tion of the columel. Penotus in his Treatise de salibus fol. 233. saith, that he which hath the Uva or inflamma­tion of the jaws, let him take Salentine, and burn it in a pot, and use it with honey and water. Mathiolus against Dioscorides. Alexander Benedictus, lib 7. cap. 5. & 6. and Gualterus Ruffius in Germanica gorargia, last Chap. and last part, cap. 29. The Syrup of Jujuba▪ and Violets ana. mixt together, cures the hurt jaws; also take the diamorum of prune water and the juice of roses, and mix them, the mixture being hot let there be made a Gargarism, or diamorum ℥. with the water of Sage and Prunes▪ ana ℥ij. and the spirit of wine mixt with Campho­ra ℥ss. let them be mixt for a Gargarism. A notableThe Ulcers of the jaws. water for all the Ulcers of the jaws. Take the half quart of the spirit of wine, of Camphora, put it in the spirit of wine, let them stand covered over-night, the next day take one quart of Rhenish wine and put unto them the powderings of Alume ʒ [...]iij. of Frankinsence, Mastick, and Myrth ana ℥ss. and make them boil, t [...]ke them from the [...]ire and pour in the spirit of wine with Camphora, and boil it untill the third part be consumed, strain it and keept in a glass. Paracelsus de tartaro, lib. 2. cap. 5. [Page 168] There is the same cure of the pru [...]ella and the Plague. He that will cure the prunella totally, it is necessaryThe cure of the prunella. that first he cure the Fever, for the prunella or Squincy rises from the Fever in regard of the tongue or jaws. The Fever rises from the opilation of the Liver, the opi­lation from the poison of Arsenick. Our general Dia­phoreticks expel this Arsenicks poison altogether, so also our Alexipharmacum or preservative against poi­son removes these obstructions and comforts nature, and so the Fever ceases. The chief medicine is the Laudanum perlatum of Paracelsus given in the water▪ of prunes, for it extinguishes the heat of the spirits, but it doth not remove the cause it self; afterwards there must a regard be had of the tongue and jaws. The best me­dicine for the Squincy is common salt prepared and dis­solvedCure of the Squincy. in the water of prunes, and let there be made a Gargarism thrice in the day, in the morning, noon, and night: shave the tongue and wash it with Fountain water, let the knife be made of Willow wherewith thou shavest the tongue, this is more often proved in Ungaria. Sal­uiter is thus prepared. Take Salt Peter, melt it in a mor­tar which Goldsmiths use, and put into▪ it being melted a little Sul [...]hur of the magnitude of two pease, by this means it is purged from impurities and becomes crysta­line. Those which have the Squincy let them eschew baths. Read Phrisius in sp [...]culo, lib. 2. part. 3. cap. 1. Gual [...]erus Riffius in Chirurgia Germ. and last part Chap. 30. Bartholomeus Anglus, lib. 7. cap. 27. Alexander Be­nedictus, lib. 7. cap. 15. unto the 27. Read Cataphrastus de ulceribus, cap. 41. So also take two or three of the fishes Cancer, put them in a mortar, bruise them, affuse with he distilled Vinegar of wine and Rosewater mix them and strain them through a cloth and make a Gar­ [...]arism. Theophrastus tractat. 2. de tartaro, cap. 1. saith, that the prunella is an inclusion of the air in the [...]iver, [Page 169] therefore when this air hath an egress it is pestilent. Take of prune water, of purged Laudanum, mix them &c. The cure of it is the same with the cure of the Plague.

CHAP. XVI. Of the hurts of the Lungs, their Symptoms, causes, and Signs.

BY the name of Lungs we understand all the vessels which are in them and the rough artery. The af­fections which happen unto the Lungs are the peripneu­monia, obstruction, the imposthume, and such like.

The obstruction is frequent in the Lungs as in other more principal Members or Bowels. The causes ofThe causes of the ob­struction of the Lungs. the obstructions in the lungs are diverse. The aboundance and clamminess, and thickness of humours, the Grando, the Stone or liquid and coagulated tartar. The tartar is the cause of many obstructions, all obstructions are cu­red by tartar. The affections which rise from the ob­structions of the Lungs are the Cough, the Asthma, the strangling Rheum, and oftentimes the Phthisis. The a­boundance of humours flowing into that only membrane (which compasseth the throat) with pain, and also stop­ping it, obscures the voice and brings hoarsness. The too much roughness of the throat or artery (whether it be caused from smoke, or crying, or cold) causes this hoarsness. But if the distillation fall into the hollow pipe of the throat, it causes a little cough with a certain straitning of the provoking acrimony. But if it fall into the breast and Lungs it causes a great Cough, burst­ing out from the bottom of the breast. This comes to pass when Nature endeavours to cast forth any thing which is molestuous by his acrimony or ob­structionThe Cough is a preterns­tural sounding motion of the Lungs accompanied with the violent blowing. with a violent blowing and send­ing forth of breath; even as when any thing falls into the throat while we eat or drink. [Page 170] But certainly if that which distils into the Lungs be very small, then it is hardly cast forth by coughing, but much more hard it is and difficult to cough forth that which is crass and clammy in the Lungs, neither can it easily be wiped away or removed, or blown forth by breathing. When the distillation is little and light, then the symptoms which accompany it are light; but when much and grievous distillation comes suddenly upon one, then a certain strangling difficulty of breathing vexes him, and he breaths often swiftly and very vehe­mently. Furthermore, the crass and clammy humour which possesses the Lungs and his artery troubles oneThe dry Cough. with a dry cough vehemently, by which any thing is scarcely extended; it causes the breathing to be difficult, and while one breaths it causes a ratling or noise in theThe cause of the noise in the throat while one breaths. The cause of the Cough from Para­celsus. throat, because it [...]ops the passages by which breath should go forth. That which Paracelsus doth write doth not repugn these that we have said; he saith, that a cough is generated from tartar, by tartar he doth not only understand the sand, hail like matter, and stones, but every crass, slimy, and excrementitious and clammy matter which at length comes to be tartar. This crass and clammy humour with the time thickneth and dry­eth more and more, notwithstanding by the force of heat it comes to be a vitreous or slimy flegm or tartar of things. An aboundance of it being collected in the pipes of the Lungs produces the Asthma,The Asthma is a great dif­ficulty of breathing ac­companyed with a sound, perceived either inward­ly or outwardly in the breast. The Dysponia is a difficulty of breathing. to which those are obnoxious which are of­ten troubled with the distillation and cough, especially old men which have strait Lungs. The beginning of the Asthma is counted to be Dysponia (that is) a certain difficulty of breathing, the disease as yet in­creasing. When the affected cannot breath without a tatling and noise, then it is called the Asthma. [Page 171] When breathing cannot be made exceptThe Cough pining and Peripneumonia are Jovial diseases. The Orthopnoia is a great difficulty of breathing▪ with the neck strecht forth the neck be stretcht forth, then it is called Orthopnoea.

Here it is to be observed, that the Asthma is not only begot from distillations, but from the proper tartar of the Lungs, which remains in the Lungs, separation and expulsion being frustrated, as we have demonstrated in our general explication of disea­ses. Fernelius doth here agree with Paracelsus, for he saith, that the clammy humour in the Generation of the Asthma doth coagulate into hail, and after into stones, with which we see sometime the Lungs filled when as they be cut.

The Peripneumonia is an inflammation ofThe Peripneumonia is a Pleurisie of the ancient▪ &c. Sev. p▪ 250. Quercitanus de medi [...]ina prisc. fol. 401. 402. & 403. The Peripneumonia is a hot imposthume begot in the substance of the Lungs. the Lungs, whose root and cause are the spi­rits of Arsenick, Sulphur, and Auripigmen­tum, which spirits do not alone in their re­solved and liquid form, but in their vapo­rous and spiritual form come unto the matri­ces, therefore they having attained a conflu­ence in the anatomy of the Lungs, they in­troduce their tinctures and seat themselves, and that more strongly and sooner, if they have stars indued with more potent tinctures, but if the tincture be more de­bile and weak, they perfect their work by frequency and assiduity; they absolve Transplantation, and afterward they fetch aliments from the weaker parts, as well the nigh as the remote, untill they attain unto maturity; from the nutriments daily attracted they constitute bo­dies both filthy, excrementitious, sanguine, coagulated, resolved, ill-smelling, red, black, yellow, of divers co­lours, bitter, sharp, and having such like signatures; therefore the roots being set, and the bodies constituted, the continual nutrition and fermentation being digestedSev. p. 250. they expect the times of maturity and separation, which [Page 172] being instant, there bursts forth an ebullition of spirits; [...]ev. f. 251. 252. these spirits flying forth they produce the first vapours of Fevers invested with their signatures which are permixt with the vital Elements of mans anatomy, and cause coldness, horrours, and rigour. After follows resoluti­ons and sulphureous inflammable vapours inquinating and tincturing mans Elements with the same signatures, from whence are the alterations of the pulse, thirst, dis­dain of meat, restlesness, watching, dotings, bloudy, fil­thy, and excrementitious coughing, and from hence the difficulty of breathing ariseth. The Galenists make a twofold Peripneumonia, one which rises by it self, the other which succeeds the Squincy or Pleurifie; also hu­mour is suddenly carryed from the jaws or sides into the Lungs, which doth not succeed any other disease, but hath his first original from it self; it is caused from small and cholerick bloud coming from the right side of the heart through the arterial vein very vehemently and aboundantly into the lungs, which doth not only fill the lungs, veins, and arteries, but the whole body, and ci­stends it above measure, it is also coarctated and putri­fies, and causes the inflammation of the Liver, not that which is collected after the manner of other inflamma­tions, but that which is effused in the whole bowel.

The Imposthume of the Lungs is a little Imposthume, or a collection of filth in some part of the Lungs, which the proper membrane doth as closely include as a chest, so that scarcely any filthy matter can be breathed forth into the heart. This Impostume, which is named Vomi­ca, vomiteth much filth, from whence it takes his name, viz. à vomendo. It is generated from the poyson of Arse­nick,The cause of the im­posthume Iron, and Sulphur, or root of the Plague, which is the cause of filth. The Galenists say, that the cause of it is a distillation of blood into some part of the Lungs, following the opening, bursting, or eating of a vein, and [Page 173] there it putrifies, and by little it is changed into filth, and at last dries, and makes a receptacle for it self. SurelyThe signs of an im­posthume. it is a lurking and hidden hurt; for oftentimes it is nei­ther known to the diseased, nor to the Physician; nei­ther doth the diseased lose his functions, nor thinks that he hath such a disease: and he carries the cause of his death within his bosom.

Those which are thus affected are of somewhat a wan colour in their faces, and their tongues are full of a cer­tain clamminess, especially when they have long abstain­ed from meat. Many die quickly in a quarter of an hour, in which being anatomized, there appears no other cause then the suddain disruption & bursting of the Impostume in the Lungs, from which filth peirces into the heart, which is the enemy thereof, and perchance extinguishes and overwhelms the inbred heat. All those which are thus affected (long before the Impostume burst) have a bloudy avoyding out of the Liver, and that with cough­ing: the breath also is grievous and stinking, there is a heaviness also of the body, a light oppression of the brest, and a difficulty of breathing; but the pining doth sel­dome accompany them, but these signs are common to other affections. Paracel. lib. 3. param. de origine mor­bor. ex tartaro tract. 4. fol. 167. saith, that from the tartar of the Lungs there is begot the Astma, the Cough, difficulty of breathing, the Phthithis, and the Hectical Feaver. The Phthithis or pining is either a consumption of the whole body, or of some part, and it is either universal or particular. The universal isThe universal is without pain. The particular is with pain and parox. Pining is a preternatural extenuation of the body caused from the Hectick Fever. The cause of the pining. that which is effected with the Consumpti­on of the whole body. The particular is that which is a Consumption of one member alone. The immediate cause of the uni­versal is Phthithis is an hidden impression of the Sun of the Microcosm; namely, when [Page 174] the vital and animal spirits are as a destroyer of the Mi­crocosm, the inferiour heaven, that is, the native liquor and moisture preserving the body from corruption and destruction, which heaven being destroyed, the parts of the body melt away and pine. The antecedent or re­mote universal cause of the Phthisis is the tartar which ob­structsThurnens. in Neptuno. l. 4. cap. 8. the members serving for nourishing. The being of poison violates the harmony and consent of the parts, and hinders the stars of the inferiour Globe, whereby they are less able to produce their Roses, Violets, Balm­mint, Gold, Silver, Rubines, Saphires, Valerians, Vines, and Fruits from aliments. So in the anatomy of health there is a Transplantation into the causes producing bar­renness and diseases; so Gold is changed into Auri­pigmentum, Balmmint into Hemlock, the Valerian into Woolfsbane, Wheat into Darnel. This is that which Paracels. saith, in Labyrintho med. fol. 222. The destroyer (native heat) of the Microcosm takes the Real­gar of the Microcosm (that is) the Transplantation of fruits from tartar (that is) that the anatomy of health is transplanted into the anatomy of death, and pronoun­ceth death and destruction unto him. So the pining is often caused from the tartar of the mesara [...]cal veins, be­causeThe signs of the pining of all the parts. they are altogether obructed by tartar, so that no nutriment or very little can come to the Liver. Paracels. lib. 3. param. de origine morb. ex tartaro tract. 4. saith, that the Phthisis is begot from the tartar of the Lungs; so is also the Phthisis of the Brain, Heart, Liver, Reins, Milt, Ventricle, Flesh, Bones, Veins, Sinews, Joynts, the Glew and Marrow. The trembling shews the phthisis of the heart. The cough and avoiding of filth is the signLib. 5. parag. de marb. f. 1. of the Phthisis in the Lungs, the multitude of Urine shews the consumption of the liver & reins, though the cough concur in the Phthisis of the Reins and Liver. So also in­flammations, prickings, and pains of the sides, and the [Page 175] burning of the gall are a sign of the Ventricle, pain and compression of the Ventricle, Hardness, and Clifts in the skin, contraction of the sinews, exsiccation of the bloud, pains of the glew of the body, clifts of the skin, especi­ally about the knees, are the signs of an incurable Phthisis. It is to be marked, that every principal member which is obstructed more densly and fully may bring the Con­sumption of the whole body; for great Eclipses, Con­junctions, and Aspects happen unto mans Astronomy from the Transplantations of the times and prevaricati­ons of the confluences, therefore the bonds of harmony being broken and viciated of the superiour and inferiour heaven, in the Microcosm there ensues necessarily steri­lities and pining. The Galenists make the cause of theThe cause of the Phthi­sis is two­fold accor­ding to Ga­len. Consumption to be twofold. The one is the vicious and bad constitution of the Lungs, the other is the humour which eateth and gnaweth the bad constitution of the Lungs; he doth not call it the distemperature or distem­pered constitution, but a soft tender substance of the Lungs prepared and obnoxious unto corruption; from hence they gather, that the most have this hurt of the Lungs from their Birth and from their Parents, with which all at length do pine, though no distillation or cer­tainly very little is from the brain, or happen otherwayes. But we do not ascribe the cause of hereditary Consumpti­on to the Lungs, but to the tartar; and we affirm that those which are bred from a tartareous and pining stockThe cause of the here­ditary phthi­sis. do necessarily pine away as it were by hereditary right and Law. We have seen this evil assail and infect all those which were of the same stock and Family.

The Asthma, Strangling, Rheum and consumptionThe cure. arise from the obstruction of the Lungs. The cause of obstruction is to be removed, and the hurt part is to be corroborated.

The principal member in the body being obstructed [Page 176] for two or three moneths, begins to putrifie, from which putrifaction divers diseases arise: and lastly, death rushes upon the life of the body, as Paracels. speaks de vita longa.

The Obstructions of all the diseases of the whole body are to be taken away thus. Administer the spirit of Vitriol (for three or four days in the morning) in the spi­rit of Wine. The obstruction being taken away, for three or four days administer in the morning the spirit of Tur­pentine, in a convenient liquor; for it corroborateth and strengthneth the weak; corrupted and hurt members, and restoreth them which began to putrifie. These two spirits being rightly applyed, effect very much in the cure of the Asthma. There is nothing more profitable than Balm, and the magistery or oil of Sulphur, of which a few drops must be given in the spirit of wine or water of hysope. Paracelsus lib. de viribus membror. Cap. 14, &c. saith, that the oil of Ash is wonderful in the Asthma, and difficulty of breathing, if taken every morning. Thurne­serus in Piso. lib. 15. cap. 24. saith, that it is cured by the Barberry-tree, the Laurel-tree, and Diamosion. So also by Diacatholicon, Diacameron, and Diamargarita. Phrisius in speculo, lib. 2. cap. 14. part. 3. tract. 1, 6, 7. So also by philonium majus taken in wine. The Spirit of hysop is available in the Dysponoea. The cure of the Asthma is twofold, one which resolves, the other which exsiccates. The resolving cure is to be given in the co­agulated tartar; that which dryeth is to be given in the dry cough which exsiccates (where too much filth is cast forth by spitting) untill the matter be consumed. For preservation from the Cough & Asthma, in all obstructions and putrifactions there is no more excellent medicament than the flowers of Sulphur sublimated seaven times eve­ry morning. The flowers of Sulphur rightly prepared, mixt with Sugar in the evening and morning, cure [Page 177] the most vehement Cough. This medicament expels all obstructions of the bowels, it corroborates the weak venticle, and softens the hardness of the Milt. Take the root of Azon prepared, and the root of Galingale, and pimpernel dried and prepared, and the calcinated eyes of Cancer. Take of the seed of Cresses and Sugar, and make a mixture of all these, let the dosis be one spoon­ful in the morning. Josephus Quercitanus (in his an­swer to Anbertus p. 18. & 19.) saith, that wormwood is an excellent medicine in all obstructions. Paracelsus (lib. 5. de viribus memb.). saith, that from the obstruction of the spirit of life there arise Fevers, Apostemes, the Pleurisie, Plague, Jaundies, Ulcers, and all diseases which begin with a Fevers paroxism; from obstruction putrefaction rises. Galen (in his medicinal definitions) saith, that the peripneumonia is an inflammation of the Lungs, with a sharp Fever and difficulty of breath­ing.

Seeing that in inflammations and sharp Fevers theIndication. greatest poison, namely, of Arsenick, Mars, and Auri­pigmentum, &c. & that the very root of the Plague predo­minates, In the first place labour must be taken to expel that poison by preservatives against poison & convenient Diaphoreticks. The spirit of tartar with the addition of Paracelsus, namely the flowrs of Antimony, by them the obstruction of the spirit of life is removed, and natureThe expul­sion of filth. corroborated; for the expulsion of filth which remaineth in the Lungs (the sulphureous spirits being dissipated and consumed) there must be administred the spirit of Tur­pentine with the flowrs of Sulphur. The Galenists for the Peripneumonia give Diapenidium, cold Dragant, Dia­calamentha, Diaireos, Salomonis, Philonium majus, and Trochiskes of Camphora; water of Vitriol and Coppres are profitable to those which have the peripneumonia. Mercury is very available and profitable unto the Lungs, [Page 178] for it cures all the diseases thereof. Theophrast. (de re­bus natural alibus cap. 7.) saith, that the subtilty of Amoer and Ambergreece effect the same cure, and there he saith that the cure of the Imposthume is made by the oil of sulphur and the spirits of Vitriol. The cure of the Consumption contains in it the cure of many diseases. In the true cure of the Consumption (as well the parti­cular as the universal) there is great regard to be had of all the principal members; namely, that their tartareous obstructions, and that the oppilation of the spirit of life be removed, and then that help be brought unto the con­sumed nature (that is) to the liquor of life or radical moi­sture or inferiour heaven, so that the inferiour heaven may be restored and renewed. The obstruction of the members and oppilation of the spirit of life is removed by the spirit of Vitriol, as it is said in the beginning. The heaven is restored and renewed by the mystery of Anti­mony and the magistery of Pearls. These two indications, viz. the ablation or removal of obstruction and renova­tion of the heaven are contained in one root of Antimo­ny, for the essence of Antimony (or admirable flowr of nature) consumes all the tartareous matter, and openeth all the obstructions by a specifical vertue; in the next place it begets a new heaven by consuming the contrary by a fiery force, and by opening the obstructions it re­news all nature. Paracelsus calls this transmutation of nature which bears sway in the tincture of Antimony, by the name of Transplantation or Philosophical Regenera­tion, and that truly, for it transmutates the bad constitu­tion into the best temperature; and as before in the Ge­neration of the Phthisis there is made a Transplantation from good to evil, so here in the cure the temperature of the bad properties is transmutated into the tempera­ture of the best. This cure, viz. Transplantation and Regeneration is to be used of a Physician in all desperate [Page 179] and deplored diseases: Namely, in all chronical, acute, and desperate diseases Saturn bears the Scepter, but An­timony holds Saturn captive, and he gives the Scepter to Antimony. Read the 13. Chap. in the former Treatise it is said Every disease is caused by Transplantation, so every cure ought to be made by Transplantation and Re­generation, &c.

Paracelsus puts the effect for the cause, the Silver of Mercury (that is) the stars of the inferiour Globe which give the Silver of Mercury. Paracel. in lib. 5. in cura phthisis, &c. by the heaven understand the stars which give. There is an especial vertue for the curing of the phthisis in the liquor of Margarites, which renews the hea­ven of the Microcosm, but in removing of obstructions it doth not altogether suffice. Thurnens. (c. 2. & lib. eodem cap. 9.) commends the oil of Gold, the magistery of Carduus Benedictus, of the herb Scabious and Betony, he commends the sweet water of lead which is not colour­ed, nor is not corroding. Read Paracels. Tom. 4. fol. 226. when the patient by the spirits casts forth bloud, set there be administred the spirits of Turpentine with the flowrs of Sulphur. And this is the true cure of the phthisis and of acute and chronical diseases.

CHAP. XVII. Of the diseases of the Breast.

ACcording unto the Galenists the Pleurisie is a pleg­mon of that membrane which is extended under the ribs. But according unto Paracelsus and the true Physicians it is called a pleurisie when a sharp Fever sud­denly invades with a cough, and a pricking pain of the side, with the difficulty of breathing. TheThe Pleurisie is a hot and painful Imposthume of the membrane within, to­wards the cavity of the Breast, compassing the Ribs. pleurisie is not begot from crass or small and vicious bloud, but from the seeds of Arse­nick, Antimony, Sulphur, Vitriol, Auripig­mentum, and Woolfsbane, being exalted ex­treme and potent, having got a confluence in the tunicle compassing the ribs. The symptoms are almost those which are in the peripneumonia, for they rise from one and the same cause. These sometimes are begot from the influences of the astrals. The stars of Mars, Scorpio, and Cancer, inquinate and infect the air with griping and biting resolutions, for such stars abound with the tinctures of Arsenick. Sometime there are pleuri­sies of the bastard ribs, not because they seat themselves in the Muscles, and Flesh, and Liver, Milt, Lungs, and Tunicle compassing the ribs; but because the spirits which are Authors of pleurisies are obliged by strange [Page 181] unions; for the radical tinctures of all diseases conspire amongst themselves, and easily admit mixtions the Au­thors of Transplantation. The pricking of the sides is caused either from the obstruction of the Milt and Li­ver, or from Wind.

The Empyema or suppuration is a collecti­onThe Empyema is a preter­natural and copious col­lection of bad (especially excrementitious) humour in the breast, especially in the Lungs and Pipes thereof. of filth in the Receptacle of the breast, in whose deluge or flowing the Lungs are drowned, it flows thither either because it happens by the Squincy or peripneumonia, or because more frequently it happeneth from the pleurisie, the rest you may read in the Galenists writings. The true cure of the pleurisie is almost theThe true cure of the pleurisie. same with the true cure of the peripneumonia, for they rise from one root, and at the least they are distinguished in places. Paracels. cured the pleurisie by the extracti­on of bloud forth of the interiour vein of the elbow of the same side, and also by administring the spirit of tartar in their drink with the water of Balmmint, and by a­nointing the place of their pain outwardly with the oil of Field mice; furthermore, he affirms that he cured many with Diaphoretick Mercury. Joannes Montanus saith, that terra sigillata (administred in Paracel. theria­ca) will cure this disease; so also Sulphur and Salniter being prepared cures it. The Empyema is cured by theEmpyoma. oil or spirit of Turpentine, which disposes the faulting matter unto expulsion of the Empyema. Paracels. in his cures saith, that a noble woman had the Empyema (which is an avoiding of filth) and I cured her with the oil of Sulphur in the water of the Herb Hogs or Sow­bread, Balmmint and Betony. If any feel a pain or prick­ing of the side in the lest side about the place of the heart especially upon night, and if so be the pain do somewhat lessen, then the pain comes from crass winds, let him take of the seed of Carduus Benedictus in a con­venient [Page 182] liquor, and of the burnt horn of a Hart untill the pain vanish.

CHAP. XVIII. Of the Affections of the Heart.

THe heart is obnoxious to diseases which partly pro­ceed from the obstruction of the spirit of life, partly from putrifaction. The diseases which proceed from ob­struction of the spirit of life are palpitation, and a most vicious dauncing thereof. The palpitationThe palpitation of the heart is a bad motion of the heart somewhat like unto dauncing. of the heart is begot from tartar in the coffer or place of the heart; namely, when the mechanical spirit of the heart doth not right­ly separate the tartar which is in all the ali­ments, or else doth not rightly expel the matter separa­ted, for then the passages of pores of the case of the heart are obstructed, and the passage of the spirit of life is stopt; from hence is palpitation, from hence is putri­faction, from hence is destruction, and lastly, from hence is death. The Lypothymy is properly a disease of the heart, but the Syncope or swounding is of theThe Syncope is a prostrating of the vital vertue and strength of the whole body. The Lypothymy a is pro­s [...]ra [...]ing of the vital strength of the whole body caused suddenly, and at once with sweat and danger of death. Ventricle being hurt with crude and slegmy humours. Johannes Montanus an excel­lent Philosopher and Physician (in his Trea­tise de terra sigillata) writes, that the Lypo­thymy rises from vapours elevated from the Ventricle or Liver, and from putrifaction and poisonful obstructions, which invading the heart, cause Lypothymies, palpitations or tremblingThe Eclip­ses of the Microcosm. of the heart, which stop the breath and brings debility to the members. Hippocrates lib. 7. Apo. Barthol. An­glus lib. 16. cap. 103. Alexander Benedictus lib. 10. cap. 10, 11, 12. Read the sign in Galenists. The causes which the Gnlenists adduce in the Syncope of the heart are for the most part true; some are false, which any ingeni­ous man may easily distinguish. The cure. In the curing [Page 184] of the palpitation of the heart, there are to be admini­stred deoppilatives and unobstructive medicines of the spirit of life, of which sort are the liquor of Gold, the oil of Margarites and Corals. Michael in his Apolog. fol. 173. saith, that Pearls, or Margarites do especially help the affects of the heart. So the vertues of Corals (a­mongst the rest) are commended, because they bring hilarity and alacrity to the heart, and because they pu­rifie the bloud, and restore a heavenly body unto a tem­perate habit and absolute mediocrity by a certain vertue and power. The essence of Saffron is good, for Saffron provokes Urine and amends the colour, helps the con­coction, and it is good to the heart. The liquor of Macis, Celandine, and Balmmint, as also the water of theriaca and all Diaphoreticks, and Alexipharmatical medicines. The liquor that flows forth of the Cedar-trees hath ex­cellent faculties, removes the affects of the heart. Musk confirme; the cold and trembling heart, and it helps all the affects of it. Ambergreece being smelt adds strength to the brain and heart, it helps old men and those which are cold by nature wonderfully. The spirit of Vitriol being reduced unto sweetness and some pleasantness of a sweet sowrness is a comfortative secret of the palpitation of the heart, and the spirits of the heart and brain. Davus fol. 399. The same is effected by the oil of Amber; Diamargaritae calidae, the confecti­on of sweet Diamoschus, Diambra, Diacameron and E­l [...]ct [...]arium latitiae expel the palpitation of the heart. Ga­len saith very new conserves of Roses, Schordion and Theoriaca are profitable in the Syncope and Lypothymy of the heart. There must be administred comfortative and strengthning medicines, as Gold, Smaragdus, and Co­ral. Theophrast. de tribus principiis cap. 10. so also medi­cines made of Pearls, Saffron, Balmmint, Macis. Theo­phrast. lib. 2. de viribus membror. cap. 1. also Succory, [Page 185] Hysop, and Mint, of which Fuschius Thurnens. (in Pisone lib. 1. cap. 3.) saith, that Penniroyal, red Mint, and stores trinitatis are profitable; so in the 7. Chap. Fengreek, Be­tony, false Ditany, Savory, Withwind, the gumm of a tree in Persia, and Earthsmoke; so also the herb prunell which is gathered in the beginning of the Spring, also Aromatica Moschata, Diaboriginata, Diabuglossata, Diambra, and Dianthos laetitiae. Take of Oleum Bene­dictum of Galen in wine with a fasting stomach. Riffius bids take it in his Antidotary; so also Theriaca water, and of Andromachus; the conserve of Borage, Sorrel, and Bugloss do cure the palpitation of the heart. Manus Christi, Diamargaritae frigidae, Diacoralli and Saunders comfort the cold heart; these, cure the dejected strength and Fevers. Thurnens. &c. Against the straitness and heart-ach, take the essence and tincture of red Roses, Violets, and Sorrel, with the salt of Crystal and tinctures of Corals. Quercitanus in his answer ad Anbertum, fol. 21. So there may be made medicines from Musk, Civit, oil made of Bevers stones and Unicorns horn, Ivory, the Horn and Bone of the Hart are effective against the heart-ach and other affects, as are Lemmons, Garden Cresses. The dolours of the heart are cured by cutting the middle vein. The water of the Carbuncle is a most excellent comfortative of the heart, half a spoonful of it being taken. So terra sigillata Stregonensis, the Balsam of sulphur and the spirit of tartar. Read Theophrastus tract. 3. praeparationum, and in the same place tract. 5. lib. 1. de signis Zodiaci about the end.

CHAP. XIX. Of the Diseases of the Ventricle.

THere is a nutritive vertue in the Ventricle, because from thence nutriment is derived into the whole body, and it disposes the meat and gives it a nutritive faculty. The Ventricle is subject and obnoxious to di­vers diseases which are begot by reason the separation and expulsion are frustrate, of which kind are the pains of the Ventricle, Etosions, Burning, Wind, Inflammati­ons, Fluxes, Pinings, of which Alexander Benedictus (lib. 11. in his Proem. and in the Chapters following, and in the 12. book through the whole book) doth in­treat; wherefore that the Ventricle be sound, great re­gard [Page 187] is to be had. Tobias Hess. The seeds of diseases in the anatomy of the Ventricle are rooted for the most part in the superficial sulphureous, fetide, and excremen­titious impurities, which for the debility of the in-bred Balm and mechanical spirits, by whose ministery the im­purities should be expelled and resolved by the accusto­med wayes, they find convenient and fit Receptacles. The seeds of diseases which are planted and rooted in the Ventricle consist in sulphureous and excrementiti­ousOf the seeds of di­seases of the Ventri­cle. impurities, in which two excrements are mixt, namely, of Sulphur and Salt, which two are in all ali­ments, and are separated from all nature, being perfect in vertue and strength. These two excrements unless they be mixt and expelled together do interpel and interrupt daily the administration of natural actions, because the strength and vertue of nature is diminished. Therefore when as they have introduced their roots into the ana­tomy of the Ventricle, they generate diseases. If Sulphur be commixt with a tartareous, stiptick, and alumish ex­crementThe Fever of the Ven­tricle. and filth, then Fevers are generated in the Ven­tricle. Of Paracels. they are called mitrosulphureous di­seases; when as Mucilaginous Salt or Tartar alone re­mains in the Ventricle by continual nutrition, at length it produces divers symptoms noted by divers names, but altogether rustical and phantastical. The rustical are Im­becility, Bradypepsia, vitiated concoction,Bradypepsia is a weakness of digestion, when as the Ventricle doth difficulty and slowly concoct and turn aliment into chyle. and crudity. The phantasie hath begot the distemperature. These symptoms have their names from the properties of their roots or causes from which they rise, but more right­ly they are called mucilaginous and sulphureous diseases from the alumish Vitriol, and cacochymical spirits, or from biruminous and sandy colours, from the properties of the spirits and such like, the causes of all symptoms ought to be explained, which are superadded to the fore­said diseases of the Ventricle.

[Page 188]The mechanical spirits being corrupted, and the tar­tareous, alumish, and stiptical tinctures of the Ventricle being inquinated and depraved, they cannot absolve as they ought, the separation of the pure from the impure,The cause of slow con [...]octi­ons. and they perfect very slow concoctions; but if those tartareous spirits the authors of Transplantation shall be hotter, and do overcome the in-bred spirits by enmity and malice, then they produce perfect crudities, and keep the mechanical spirit of the Ventricle bound and captive; and from hence are begot crudities, infla­tions, belching, heaviness, sloth, drowsiness,Belching is a violent▪ and sounding expulsion of wind existing in the sto­mach by the superiour part. Nausea or loathing is a frustrate endeavour to vo­mit. The cause of cruditees in­flations, and belching. Vomiting is a violent ex­pulsion of crass and palpa­ble matter which mo­lests the stomach by the superiour parts. Sev. p. 278. Orexia. Launcing. Cardialgia is a pain of the superiour part of the Ven­tricle, when as the su­preme Orifice of the Ven­tricle is molested and of­fended▪ Bulimus. [...]anina fames. The Bulimia or Dog-like [...]petite is an insatiable desire to eat. [...]he inflammation of the [...]entricle, by which disease [...]uther died. loathing, vomiting, and infinite more tor­ments and pains of this kind: When the tartareous spirits possess the superiour part of the Ventricle (namely the mouth) then there arise the Orexia, the burning, the launcing, and most cruel dolours by reason of the ex­quisite sense of the mouth of the Ventricle; from whence rises the Cardialgia, for the mouth of the Ventricle [...] or stomach, viz. for the consent of the heart and the mouth of the Ventricle, elsewhere is called [...] or biting of the heart. The mouth of the Ventricle hath a most exquisite sense, for the many sinews collected there. The Vitriol spirits oftentimes cause the Bulimia or Wolfish and Dog-like appetite. There are not only excrementitious mucilagi­nous and tartareous impurities implanted in the Ventricle, but Arsenical, Auripigmental, Antimonial, and Inflammatory impurities find confluence there, which little or not at all differs from the pleurisie. A most bur­ning Fever, a great tossing of the body and restlesness, unquenchable thirst, a continual vomiting, a [Page 189] frequent exolution of water, watching and doting for the most part ensue this Inflammation. As the Phthisis The Phthi­sis of the Ventricle. or Consumption is begot in all other parts of the body, so likewise in the Ventricle the cause of it is above-men­tioned. That all things may be made more manifest and clear, the Generation in the Ventricle is this; when the sides or plaits in the Ventricle are obducted and cove­red with tartar, and the passages and pores of it be ob­structed, there follows an oppilation of the spirits of life, and from the oppilation there insues corruption and pu­trifaction of the whole member; from hence is the Consumption of the Ventricle, of which the whole body hath a compassion and feeling, and deplores the de­struction most vehemently, it being destitute of ali­ment.

The Convulsive Hicket is a motion of theHicket is a Convulsive and sounding motion of the Ventricle, for to expel the offensive matter con­tained in it. Ventricle which Hippocrates affirmed to be caused either from repletion or emptiness, like as the Convulsion of the members, from evacuation, as from the immoderate flux of bloud and from immoderate purgation, from repletion, as in Children and those which are addicted to surfet­ting. These are the causes of the Hicket which are wont to be adduced, besides which, others more grie­vous do exist, for oftentimes spirits or malignant and poisonful vapours cause a worse Hicket, of which kind we have seen in malignant and pestilent Fevers, and in the inflammation of the Liver, and especially when the figure of it is straitned, and the heart is overwhelmed with the vehemency and malignity of the disease.

There is no better remedy for the preservation of theThe cure. Ventricle in these diseases than the vertue and power of the Vitriol of Copper, so that afterward there be made a liquor and spirit from it, and this is the hungry acetocity or sowrness of it which excels in so many ver­tues, [Page 190] that it will consume all things which are contained in the Ventricle whether they be tartareous or sulphure­ous impurities, as also it will comfort and corroborate the stomach that it may be able to concoct all things, as the Estrich concocts and digests iron. Concerning this ace­tosity of Copper, Paracels. writ in his book de morb. tar­tareis, Chap. 16. where he distinguishes sowr things into natural things and artificial. The natural sowr things are hot baths, and sowrness. The artificial are extracted from metalls, minerals and ill juices, and it is the salt of them. The same is effected almost as well in the preser­vation as the cure by the spirit of Vitriolum Ʋngaricum Romanum, of which Paracels. writes in his book de mine­ralibus, that it is able to cure all tartareous diseases. But yet not too much of it must be taken, for nimiety or too much of any thing is hurtful, and an enemy unto Na­ture; therefore it must be taken with discretion, that the mouth of the Ventricle may be shut. Take the root of corrected Azon, powder of Betony and the sweet Cane burnt into Salt, let them be powdered and mixt, of which powder let him take after dinner and supper the quantity of two pease, but let him drink no more. The confection of Anise (which is for to shut the mouth of the Ventricle) is made with distilled Vinegar put into it by macerating and then exsiccating the Anise for the space of 24. hours, and afterward again by macerating and exsiccating it in Vinegar, and so it must be done thrice; for the dosis there must be given pugillum 1. after dinner and supper; for the evacuating of the Ventricle there must be given iiij. grains of the slowrs of Antimo­ny in an Electurary. In the resolving and consuming of the tartareous and sulphureous matter in the Ventricle, Antimony is available which purges by Vomit, the Belly of the confection of Urine. In the griefs of the stomach the preparation of Mastick is good. Take of Mastick, [Page 191] of the Alcool of wine, of Galingal, distil them through an Alembick; the dosis must be smal to comfort the stomach. The confection of Ginger made of the Quince-apple, Diacinnamon, Diatrion, Pepperwort, oil of Wormwood, oil of Mastick, Balsam of Sulphur, the oil of Lawrel-Berries rectified 10. or 12. drops taken in broth looses, destroyes the pain and mixeth with the peccant matter, &c. The Cardiaca or Cardialgia is cured by the oil and magistery of Pearls. Barth. Anglus lib. 16. cap. 72. so doth the Saphire stone, in the same book Chap. 87. waters made of Antimony cure and mitigate this disease, so also waters made of Salt Peter. Thurnens. in Pisone lib. 5. cap. 25. Of Musk, Civet, Beavers stone, Unicorns horn, Ivory, the horn and bone of the Hart, there is made an excellent medicine for the Heart-aches and such other affects. Josephus Quercitanus in his answer unto Anbertus, pag. 21. saith, that there is the same cure of the inflammation of the Ventricle, and of the Squincy, or Prunella, or Pleurisie, &c. The oil of Anise 5. drops administred in wine or other decoction, and the navel being anointed with it expels the hicket. Read Phrisius in speculo lib. 2. part. 4. tract. 2. cap. 11. Barth. Anglus lib. 7. cap. 45. Alexander Benedictus, lib. 12. cap. 19, 20, 21, 22, 23. The magistery of Pearls made with Origa­num help the concoction, so the waters or subtilties of common Salt, Salgemmae, and Salmaris. Thurnens. in Pisone, lib. 4. cap. 7. The preparation of Salt Gemm, that it may strengthen the digestion in the stomach and preserve from putrifaction. Take of Salt Peter and com­mon salt which are fusible, and of Salgemmae ana. of Gallingal, let a powder be made of them, and the d [...]sis four grains in the morning with a fasting stomach. Read Theophrast. lib. 1. de praeparatiombus, tract. 4. Gilliflowrs corroborate the Ventricle and head, and provoke and stir up the Appetite, they also help the Liver; so the water of Mint with the spirit of Vitriol.

CHAP. XX. Of the Hurts, Causes, and Signs of the Liver.

OBstruction is very usual unto the Liver, and noThe ob­struction of the Li­ver. bowel is equally unto it troubled with this disease, because vena porta (which is dispersed through the sub­stance of the Liver into little branches) is obstructed, as also other branches not less small come from vena cava unto it, by which all aliment should be transported and conveyed. The obstruction is caused from tartar which obstructs the veins, and hinders the course of the bloud; it hath these marks, heaviness and distension happeneth to the right Hypochondrium with an obtuse pain, and then especially when one goes to exercise presently after meat. The obstruction of the Lungs is twofold, one is of the veins from whence the Dropsie is, the other is of the substance from whence the phthisis and inflammation are. The Galenists have left this difference unexplain­ed, and have used one for the other. Theophrast. lib. 1. de tartaro tract. 2. cap. 3. fol. 226. when the obstruction is in the Liver, then man is discoriated and his colour is changed in a dayes space, and from thence there arises a thirst because the Liver hath not moisture by reason of the oppilation, and that the nutriments cannot pass by the Liver they return and corrupt, &c. That is, from the obstruction of the Liver and Tongue there arises a driness. The tumours in the feet are begot from obstruction, be­cause when the tartar doth lie so long it comes to matu­rity, and nature works and expels it to some place in the legs; from hence are the tumours, &c. and there is much Urine, because the liquor of the Liver is dissolved and the disease maturates, and the Liver gives it self to be his own liquor, for the expulsive vertue attracts U­rine, therefore it takes that which it finds: so also if the [Page 193] Messaraical veins be obstructed, the same diseases ensue from the obstinate and inveterate obstruction. The Schirrus arises, which is a hard humour and glisteringThe Schir­rus. without pain unless perchance the affected part be pres­sed more hardly. The sense of feeling deprehends this, especially if the abdomen be lean and without fat, and more easily when the patient is erected, or declined up­on the right side, which (if he lie on his back) cannot be perceived unless it be prest. The Schirrus of the Liver hinders the sanguification of it; from hence the matter of bloud is converted into an excrementitious matter, from whence the Dropsie is.

In the general explication of diseases it is said, that every member hath his Ventricle, in which the nutri­ment is separated from the impure matter, and the im­pure is expelled by the emunctory places, which is two­fold, of Sulphur and Salt; but if they be not expelled, but persist in the Ventricle of every member, from thence there follows an obstruction of the spirit of life, and from the obstruction there rises a corruption and putri­faction of a member. First, tartar dominates; from tarrar alone the chronical diseases are begot. Secondly, Sul­phur predominates; from tartar and Sulphur are begot acute and inflammatory diseases; but if tartar alone re­main and Sulphur be expelled there ensues a phthisis, pi­ning, and consumption, not only of a member but of the whole body, by reason the heaven is destroyed; but if the Sulphur and Salt remain mixt, and Sulphur predominate, then they produce prunella, pleurisies, and bub [...], which is not only to be understood of the Liver, but also of other members. From hence I find it true, how many mem­bers so many deaths; this is the Generation of the phthi­sis and inflammation in the Liver. The signs of the in­flammation are the burning and acute Fever, unquench­able thirst, roughness of the tongue, and from hence [Page 194] a clamminess inhering, at first yellow, then black, theThe signs. loathing and disdain of meat, sometimes the hicket al­most strangling, often the colour defiled with the Jaun­dies, the vitious vomiting of crass, red, and turbulent Urine, as also the avoiding of it through the belly. This ground being laid, the Philosophical and Physical Aphorism remains firm, namely, that every element doth not fructifie in his own proper Region and place, but in anothers.

If the seeds and blossoms of inflammations be con­tainedSev. p. 256. in the bloud, as Hippocrates speaks, they swell­ing with suddain motion transmit the flowr of present Generation (which is the off-spring of the root) unto the Liver, where they find the places of the three principles in the Liver, insigned with consentany properties, in which place it will absolve the differences of ages and terms of Predestinations accompanying by a variable lot or chance of the signatures. This flowr contains the knowledge of his root and qualities, it also produces bodies which are hurtful, painful, and pernicious to mans body or nature, by which calamities or enmity (the veins being eaten or opened, if they be vicine and conspicu­ous) it may come to pass that the bloud may flow forth and occupy uncooth places, and the Symorous may be caused by Coughing, or by Urine, or by the Belly, or by Vomit, or by the Womb, which (when it comes to pass) by reason of the vehemency and intollerableness of the disease makes one to expect death; from one root are Fevers and prunella begot. But how do they differ? I answer, the spirit of life as yet predominates in Fe­vers, but in the prunella, by reason of the more potent and dominant seeds, the spirits of life yield and are con­victed; in Fevers the tartar domineers, in prunella Sulphur.

Atrophia is referred to the phthisis, as the effect to theAtrophia [...] [Page 195] cause. The Atrophia is an errour or a mis­carriage of nutrition, whereby the body byAtrophia is a preternatural affect whereby the body is not nourished either in whole or part. little and little decays and consumes. Therefore every affect of the heart, especial­ly the Hectick Fever and the exulceration of the Lungs (because they weaken the vital spirit of all the parts) produce the atrophia. The cachexia rises from the bad and depraved concoction of the Ventricle, or Liver, the mechanical spirits being inquinated and depraved by the alumish, tartareous, and stiptical tin­ctures. The Cachexia is nothing else but aCachexia is a bad and dis­coloured habit of the whole body caused from ill juice. The Dropsie is a plegmati­cal cachexia of the body accompanyed with the tu­mour of the members. beginning of the Dropsie, unless this hurt be soon removed it causes the Dropsie to be more firmly setled. For the Dropsie with his kinds hath his orignal from weak digesti­on and from the corrupt hardness and ob­structions of the Liver, from which there insues the depravation and errour of nutrition. A dis­dain and loathing of meats accompanies the Dropsie, so that first the flesh pines away, then Tympa­nites The Tympanites is a Dropsie caused from the aboun­dance of waterish and crass wind collected within the cavity of the Belly. Anasarcha is a Dropsie caused from the aboun­dance of flemy humour diffused through the fleshy members of the whole body. The Ascites is a Dropsie caused especially from the aboundance of wate­rish humour collected be­twixt the peritonaeum and omentum, by the means of transudation. succeeds in the place of that which is lost, and brings a copious lentosity or pli­ableness, or else the Anasarcha succeeds, which brings much clamminess, or lastly, As­cites succeeds, which brings as much. These which we have said do not repugn Para­cels. when as he saith in his 2. book de tarta­ro tractat. 2. cap. 6. That the Dropsie is begot from resolved Salt for for the imbeci­lity of the mechanical spirits there cannot be made a separation of the Salt from the nutriment; therefore a vaporous substance is conveyed through all the parts of the body, and where it floweth more often it makes clifts in the skin by the corrosive vertue. Paracels. in the same place [Page 196] saith, that the phthisis and Hectical Fever are generated from dry Salt, the Dropsie from alumish Salt, which hath a most sharp force of penetrating, because it is made more subtile by the place of the Liver, and after­ward it is strained; for a crass and incocted matter could not do this. The Salt of Alume causes a blew colour. The Dropsie in the Liver is caused from the Apostem, viz. if pricking be felt in the right side, not that the air undergoes the Apostem, but because the air and circum­jacent mass effects the Apostem; the Liver is not putri­fied in death, but makes cuttings; when it begins to be cut or to have clifts death, follows those clifts. Lib. 1. param. de origine morbor. ex tribus substantits, and cap. 4. tract. 3. cap. 6. The Dropsie is a passion in the Liver caused from an alumish tartar by resolution of the proper nature; so also somewhat black and crass Urine in the Dropsie sig­nifies the resolution of the principal members or bowels, so that death is eminent or present. Thurnens. in herbario sol. 49. &c.

First, remove the obstruction of the Liver by resol­vingCure. and consuming the obstructing cause; All the ob­structions of the Liver are removed by the essence of the common Mercury and Antimony. Paracels. l. 2. de viribus membrorum, cap. 6. So also the spirit of Salt and com­mon Vitriol. Besides the opening Remedies give, viz. the fat of Yew applyed to the Liver hot in a linen cloth. The essence of Time cures all diseases of the Liver. Pa­racels. de rebus naturalibus, cap. 7. sub titulo sulphuris, saith, that the obstructions of the Liver are abolished by these; Take of the syrup of the roots of cicha in the morning with a fasting stomach, but do not take it at night, for so the obstructions would be augmented; or take the syrup of the roots according to Fernelius. Ale with Betony tempered cureth the obstructed Liver. The subtilty of Camphora and Sulphur opens the ob­struction [Page 197] of the Liver. Thurnens. in Pisone, lib. 4. cap. 7. saith, that baths open the obstructions. Read Ru­landus and Sheuriterus, where you may see these hot con­fections remove the obstructions of the Liver and water betwixt the skin, namely, Dialacca, Diacurcuma, and Diacatholicum, so also opening and apertive trochiskes, viz. made of Rheubarb, Liver­wort,The essence of Schordion is very good for the ill­affected Liver, lib. 2. de vi­ribus memb. cap. 6. and Myrrh; by long continuance the Liver begins to putrifie, which putrifaction is cured by the water of the stone Eat-flesh. Thurnens. lib. 4. cap. 7. The stone cabrates cures the tu­mours of the Spleen and Liver. Barth. Anglus, lib. 6. cap. 18. Read Galen de arte curativa, lib. 2. cap. 6. Phrisius in speculo part. 4. lib. 2. tractat. 3. cap. 3. There must be a preparation of Silver administred to the debili­tated and weakned Liver, which Paracelsus delivers tract. 5. praeparationum, lib. 1. fol 50. Paracels. (lib. 1. param. de curatione hydropis, & cap. 4. de origine morbor. ex tribus principiis) teaches, that resolved Salt expels and corroborates nature, namely, that it may separate the pure from the impure, as also that the resolved Salt in the body consumes by the vertue of Mercury. In the cure of the Dropsie the oil or essence of Iron is very effective, for it exsiccates the superfluites of the body, and openeth the obstructions, and corroborates the bowels. Paracels. cured the Dropsie by the Diaphoretick or Precipitated Gold of life. The oil of common salt is a secret in the Dropsie, a few drops being taken of it every morning. Black Hellebor (otherwise dangerous and to be feared) is made very profitable and for good use by the spirit of wine and oil of Anise, and may be given safely [...]o Chil­dren for the Dropsie and all melancholick aff [...]cts. The Salt of Antimony given in wine is the great secret of the Dropsie, so also Mercury being prepared to loosen the essence of Sulphur, the Suphur of Gold (that is) the [Page 198] spirit of Gold, the tincture of Corals, the liquor of the Cedar, the oil of Wormwood. Read Theophrastus in his book de tempore. The Philosophers stone cures all the kinds of the Dropsie. Theophrast. de tinctur a physic. cap. 6. The oil of Vitriol in the water of Garden Endive, the spirit or quintessence of Vitriol from Copper in Aqua vitae are effective.

The Ascites is cured by water out of the stone calledAs [...]ites. Eat-flesh, so by the water of Vitriol. Thurnens. in pisone, lib. 7. cap. 7. & 9. Theophrast. Paracelsus, lib. 4. parag. sub. titulo de undimia, tractat. 5. lib. 1. praeparationum, under the title of de Jove seustanno, saith, take of purged tinn ℥. and of Antimony ℥ij. let them be reverberated for the space of 24. hours, extract from this matter a tincture, and let the dosis be half a spoonful.

The Tympanites is cured by waters drawn forth ofTympanites. Sulphur, Pitch, and Musk, so also by the Barberry-tree, the Bay-tree, and Diamasonium, the field Mint, and tha­marantha. Thurnens. in pisone, lib. 4. cap. 7. lib. 5. cap. 24. 25.

The Anasarca is cured by the essence of Sulphur,Anasarca. Theophrast. as also by the essence of Corals and oil of Antimony; let the drink of him that hath the Dropsie be well-water mixt with the spirit of Vitriol, this water ex­siccates much the water of him that hath the Dropsie. The secret of Mercury of life cures all the kinds of the Dropsie, being rectified and compounded in Aqua vitae, and being administred it expels the peccant matter by sweat. Read Alexander Benedict▪ lib. 141. through the whole book. So Barthol. Anglus, lib. 7. cap. 51. (where he writes de sublimatione cheiri seu antimonii ex nigredine in albedine [...]) saith, that the sublimation of Antimony taken in wine of life cures all the affects of the Liver, by freeing it from putrifaction and corruption, so that itParacels. de virilus membror. lib. [...]. cap. 6. may separate the pure from the impure and transmutate the impure chyle, and make good bloud, from which no [Page 199] disease rises: and it renovates and restores the pure bloud by regenerating and transplanting the whole body, and by removing all filthiness and Leprie. The liquor of Kali or Mercury is a great secret of the Liver and Dropsie, lib. 2. de viribus membror. cap. 6.

CHAP. XXI. Of the diseases in the Receptacles of the Gall.

OBstruction, Stone, Repletion, and emptying doObstructi­on. occu [...]y and possesse the Receptacle of the Gall. The obstruction is either of the passage through which Choler is conveyed from the Liver, or of that passage through which Choler is conveyed from the Gall to the Intestines. The obstruction is from tartar, as the ob­struction of other parts, in both the belly is harder and most gross, the dregs are white, the Urine yellow, and so crass, that often they begin to be black. The Stone inThe Stone. the cavity of the gall congealeth black, yet smooth, and if it be di [...]t into water it will swim. It is conjectured to be of a sulphureous Nature, neither as those which are conveyed from the Reins or Bladder. The first matter of it lies in the bottom, and it is attracted by the Gall from the Liver. This stone causes the effusion of the Choler into the Ventricle, from whence divers diseases are got, but not of Choler alone, but the stone or tartar transmits his flowrs with the Choler unto the Vetricle; so the tartar of the gall is the cau [...]e of the Jaundies, viz. when it emits flowrs with the gall into the whole body. The spirits of the tartareous flowrs have a corrosive ver­tue, whereby they peirce through the pores of the skin and tincture the whole body. Paracelsus lib. de Icteri­tia, cap. 1. saith, that the Jaundies takes his Citrine colour from the commixtion ofThe Jaundies is a eachevia or bad habit of the whole body infecting the skin with a foul colour. threefold Salt, namely, Sal entabicum, Sal vitriolatum, and the liquor of resolved Sul­phur, for when these three commix they cause the original of the Jaundies and new colour, and according unto the subtilty of the hea [...], the disease of them all is transparent or subtil, black or yellow, or [Page 201] white, &c. and so of the rest of the colours. Et ibidem. The Jaundies cometh with a trembling and heat, and it is not purged, because Minerals are not cured by purga­tions. There is no tincture in the Spleen, so that it cannot produce the Jaundies, neither doth it tincture;Jaundies. Black. Citrine. so that black Jaundies is not from the Spleen. The Ci­trine Jaundies consists of Ental, Vitriol, and liquid Sul­phur, and black Musk, and dissolved Vitriol and Sul­phur. The green Jaundies is from the six fore-named.Green. Pale. The pale is from a cut, mercurial liquors, and white Vi­triol. Paracels. makes the Jaundies sevenfold in regard of the seven principal members from whence many chronical diseases arise. The Jaundies which is from the tartar of the gall is incurable in regard of the specifical Remedies, seeing the spirits of tartar which tincture the body are stronger. This disease is mortal when any hath long conflicted with it, and then other symptoms invade. The Jaundies sometime follows the Plague. Read the tractat of Conradius de febre Hungar. cap. 26. when the Plague hath assailed in any Region and begins to cease, then in the place of it the Jaundies is wont to succeed. The Jaundies as an Astral disease becomes an Epidemi­cal di [...]ease, and they are the Relicks of the poison of the Plague: Therefore who so endeavours to cure the Jaun­die, it is necessary that he prepare (as in the curing of the Plague) with Diaphoreticks and Alexipharmacal me­dicines. The liquor of Vitriol is the best medicine to take away the obstructions of the gall, and so is the oil of colchitar. The oil or essence of Iron is the proper hea­ven of the gall, which is able to expel the contraries from his Globes. Thom. Muffetus in dialogo, fol. 45. Fallopius, and Hector Nonnius a man ofThe seed of Henbane is a notable Remedy against anger, if from it the tin­cture be caused. great Experience and Learning, affirm and commend highly the Saffron of Iron for the curing of the Jaundies, and for [Page 202] the removing of the obstructions of the Milt.

The effusion of the gall is caused from tartar or stoneThe effusi­on of the gall. of the gall; let that tartar be dissolved, reduced and con­sumed, and there is made the true cure. This resolution, reduction, and consumption is caused by Antimony or Cheiri, as also by precipitated Mercury; for when the flowrs of tartar are resolved, Antimony (being of the na­ture of a confection) expels surperfluous Choler, from which there arises the Cholick, the Iliack, the con­tracture, the trembling, and many other diseases of the Ventricle. Rheubarb, and flowrs of Antimony taken in wine of life consumes it. Read lib. 2. de viribus mem­bror. cap. 11. & 12. Paracelsus in his book de Ictericis professeth that the blew Jaundies which is the beginning of the Leprie may be cured by Antimony, so likewise he cures all the affections of the gall by Antimony. Lib. 2. de viribus membror. cap. 12. Precipitated Mercury is an excellent medicament, for these two medicaments of Mercury and Antimony expel the Jaundies which is in­curable in regard of specifical medicaments. The speci­fical Remedies are these, Red Mint, Fengreek, Betony, Savory, false Ditany, Lavender, Spicknard, Diarrhodon Abbatis, flores trinitatis, Gold and Rheubarb. Phrisius says the interiour flesh or substance of Oranges. Tria­santalon is also a specifical Remedy of the Jaundies, which is proved from the signed art; so also the yellow pellicle or skin taken from the feet or bellies of chickens, and Succory, and Garden Endive, from the signed art which the Slei call anguilla [...] put it in the forks of the breast or place of the gall, and it extracts the Jaundies; prescribe also that the patient make his Urine upon a clean linen cloth, hang in the Sun and dry it, and when he makes water again, let him make it upon such a cloth and hang in the Sun as before, and so afterwards the cloaths become yellow or of a Citrine colour, and the [Page 203] patient begins to wax well, so by the air which is a most subtil Element the Jaundies is cured. Rebisola (whichParacels. Tom. 7 fol. 371. is become a cocted and an exactly despumed Urine) is the Salt of the Urine, and it is the secret in the Jaun­dies. Centaurea minor or Feverwort, which they call fel terrae, is counted a secret in the Jaundies; so likewise the essence of Centory, Almond, and Bitterwort, are counted secrets, &c. The living Spider hanged about the neck (in a Nutshel) upon the fork of the breast untill the disease be expelled, which is in five or six dayes space at the death of the Spider. This specifical is to be applyed when the Jaundies is an Epidemical disease. The Jaundies of the principal members is thus to be known, namely, when it cannot be cured by the help of purgations. In brief, all diseases which cannot be help­ed by the help of purgations, consist of Jaundies, unless certain and apparent significations of the tartar or the o­ther disease be repugned; from hence are many chroni­cal diseases. These are signs of all the members, viz. The colour of the face from the Liver. debilitation, compression of the stomach, heaviness of the shoulders, pain of the back, pain of the back-bone and principal members, loathing, disdain of meat, defect of sleep, and that at length they become to have the Paralysis; the cure of this is made by Diaphoreticks of Mercury and Antimony. If one which hath the tartar be put into a bath the pain is quickly expelled by Raperoots.

CHAP. XXII. Of the Diseases of the Milt, and the Causes and Signs of them.

THe more grievous diseases of the MiltThe Apostem of the Milt is a tumour caused from crass and lent humour in the substance of the Milt, besides Nature. The Schirrus is when the humour thickneth and hardneth in the Milt by reason of the resolution of humid and small parts by heat. The inflammation is when the humour boileth in the Milt and so distends the substance of it and makes a tumour preter­naturally. are the distending tumour, the obstru­ction, the Schirrhus and inflammation. Read the Galenists and Symphorianus for the causes of these diseases, &c. The cure. The liquor of tartar expels all the affects of the Milt. Paracels. lib. 2. de viribus memb. cap. 8. so also the oil of Tamarisk, and the tin­cture of Hearts-tongue cure all the affects of the Milt. Those medicaments do also the same, which resolve, reduce, and con­sume the tartar, and which open obstructi­ons. The water of Sulphur and Pitch or Bitumen open obstructions, so doth Ale made with Hearts-tongue. Barthol. Anglus lib. 16. cap. 45. Hot iron if it be ex­tinguished ofen in wine or milk it makes the wine or milk to cure the diseases of the Milt and other diseases. The general medicine of the Galenists against all the affects of the Milt is the root China. Concerning the Liver and Spleen indurated read Galen de arte curati­va, lib. 2. cap. 5. Paracelsus de morb. tartareis, cap. 14. In the tartar all the kinds of poison are, when the poison of tartar and the flowrs of tartar go forth and disperse, they infect the vital Elements.

CHAP. XXIII. Of the diseases of the middle of the bowels or Mesenterium of that part which is called Pancreas.

COncerning the tartar of the Mesaraical veins and the symptoms thereof read Paracels. lib. 3. pa­ramir. de origine morbor. ex tribus principiis, & parag. lib. 1. de tartaro tractat. 2. cap. 3. Tartar is begot in all the cavities, passages and vessels of the whole body, as also in the Mesentery and mesaraical veins which are con­veyed from the Belly to the Liver. Tartar being heapt and collected by daily nutrition and impression, at length obstructs the veins, whereby aliment may less be able to attract aliment from the Liver. These veins be­ing obstructed, the Liver and parts of the body being de­stitute of aliment, fall into pining and consumption. But when that tartar sends forth his flowrs (which are the poison of tartar, for in the tartar all the kinds of poi­son are which are indued with malignant qualities) then they infect the vital Elements, from whence inflammati­ons and other incommodities issue. Fernelius a most Judicious man writes thus of the mesenterium, and that which is called pancreas, lib. 6. de partium morbis & symptomatis, cap. 7. I affirm (saith he) and profess, that I have oftentimes marked the causes in these places of the choler, melancholy, Diarrhaea, dysenteria, cachexia, atro­phia, languor of lingting and erring Fevers, and lastly of occult diseases, by whose expulsion and removal health is restored. Obscurity hath been a cause to many of ig­norance, and why the affects of these parts are preter­mitted and not celebrated in the writs of old writers. TheThe cure. tartar in the mesentery and mesaraical veins (which is often the cause of the phthisis, fever, inflammation, and most grievous diseases as well chronical as acute) is re­solved, [Page 206] reduced and consumed by true precipitated Mer­cury; so also the confections of Antimony which works by vomit and stool. Little or nothing is effected by other medicaments in this case, the inflammation being present Diaphoreticks and such as corroborate nature and the vital Elements are to be administred, of which we have often spoken.

CHAP. XXIV. Of the diseases of the Intestines and their Causes and Signs.

THe more grievous diseases of the Intestines are the Obstruction, Astriction, Inflammation, Im­posthume and Ulcer. The obstruction interpels and hin­ders either the descending of the aliment, or the evacua­tion of excrements which are especially functions of the Intestines. The Obstruction of the Intestines according [Page 207] to Paracelsus is caused from tartar which is generated inLib. 1. de tar­taro tract. [...] cap. 2. fol. 224. the Intestines when the salt of the thing and the salt of Nature are commixt, and when the excrement [...] of the belly stay longer in the Intestines. This commixtion if it be continual and increased by little and little, by the efficacy of heat at last it doth so incrass that it obstructs the Intestines altogether, and doth (as it were) kill them, and▪ becometh the cause of occult and difficult diseases. Fernelius saith, we testifie that these are true which (notwithstanding) are not thought probable unto Galen. This tartareous and styptick matter (being collected long in the cavities of Colon and the blind gut) some­time congeals into stones which stop the way altogether for the excrements, and hinders them whereby they may less be able to descend to the belly; when these hurts are present, the courage and strength fails, and there is a crudity of the Ventricle, and a slow dejection of the bel­ly, and much wind do make a noise. The coarctation and straitness of the Intestines is somewhat like the ob­struction, and it is caused by the vertue of those which are ingested or carryed in, whether they be meats or a­stringent glisters. But this is frequent from the tumour of the mesenterium or bowels pressing the Intestines. The inflammation also doth happen unto the Intestines, when the seeds of Arsenick, Sulphur, and Auripigmen­tam are resolved in them. Then a pain at first sharp and lancing is begot fixt in the same place. The burning Fe­ver and frustrate desire of sitting concomitates and ac­companies this inflammation. The imposthume being burst there comes forth at first a filthy and excrementiti­ous filth, afterward a white and concocted out of the fundament, and it is either dreggish or somewhat before the dregs in which it is wont to be clensed and expell­ed, and then the pain, fever and other symptoms are mitigated, and the belly (the obstacle being removed) [Page 208] doth freely avoid, yet there is an Ulcer remaining from the Imposthume and Tenasm. This pain is fixt, of whose sense the Intestines are debilitated; oftentimes they de­pose their load and belch forth sometime a bloudy, some­time a purulent filthiness, and that if it be hollow, be­cause it consists in the humid part, and that which is easily passed through, it remains long filthy, and scarcely at last is obducted and covered with a scar; unless heed be taken diligently it almost ends in a Fistula or Cancer.

He that will resolve the tartar and open the obstru­ctionThe cure. Observati­on. in the obstruction of the Intestines, must not apply any glister unto the patient as they most use to do. But apply unto him a hot cloth with the fat of Yew, and put it upon the place of the belly, afterwards give him inwardly the spirit of Turpentine which resolves the tar­tar, that the excrements may descend unto the belly, and that they be evacuated by the accustomed way. The Ulcer which is wont to concur in the Intestines is cured by vulnerary simples in a vulnerary potion. These are the simples hyrundinaria, centaurea, and pyrola, boil them together with wine in a vessel well stopt untill the Consumption, afterward in a vessel full of water.

CHAP. XXV. Of the Symptoms of the Intestines, and their Causes and Signs.

THe Cholick passion is as grievous, as ifThe Cholick passion is a grievous and intollerable pain caused in the inferi­our and crass Intestines with the constipation of the belly. one have a stone imprest in the one Ureter, or be boared through with a wimble in the affected place, as Galen speaks of him­self, lib. 2. cap. 5. de locis affectis. Concer­ning from whence the kinds of the Cholick read Sev. fol. 240. According to Theophrast. lib. 1. de [Page 209] tribus principiis, cap. 5. The Cholick is caused from Salt predominating in the Intestines, and it produces divers kinds of the Cholick. One kind when the Salt is resol­ved, another when it is too much hardned. So also [...]ractat. 4. de origine morbor. ex tartaro, he saith, that the Cholick is begot from the effusion of choler, which is thus to be understood, when the tartar of the gall sends forth his flowrs, it with the choler produces the Cholick; so also de tartaro cap. 11. The Cholick andIliacapassio is a grievous and intollerable pain cau­sed in the superiour and small guts with the con­stipation of the belly. the Iliack are begot from tartar and not from humours. In the Cholick there are three potent properties of the principles, the acute suddenly penetrates by his vaporous sowr­ness infecting the continuated parts. They do not e­mit and send forth spirital resolutions indued with the same faculties at the first, from which the contracture at length ariseth. Concerning the cause of the contracture which ariseth from the Cholick read the book de mem­bror. contract. tract. 1. cap. 3. Oftentimes there happen contagious impressions (of them which have the Cho­lick) unto the Anatomy of the Ventricle, which cause loathing, vomiting, and other symptoms of the Ventri­cle. You may read a more full and perspicuous explica­tion of the Generation of the Cholick in Davus, fol. 238, 239, 240. Concerning the Iliack, Lientery, The Lientery is a flux of the belly wherewith the meat is forthwith avoid­ed, especially by stool, either crude or somewhat digested. or Caeliacal passion, read the Galenists. The cause of the cholick passion is not crudeness nor the weak concoction of the belly, but the bad distribution of the chyle, which is caused for the obstruction of the mensenteri­um, Milt, or Liver, or the imbecillity of the attracting faculty, or for the immoderate aboundance of aliments (especially of unsetled and fugitive fruits) and of drink. All the superfluous humour being evacuated the flux ceaseth voluntarily, sometime the same day it began, [Page 210] sometime on the second or third day. Hippocrates lib. de affectibus, saith, that in the Lientery the meats succeed not putrifacted and liquid, there is no pain, and the body is attenuated. Concerning this disease read more at large in Galen in Aphoris. Hippocrates Cem. 6. Sect. 1. & Comment. 4. Sectione 17. Barthol. Anglus, lib. 7. cap. 50. Phrisius in speculo part. 4. Alexander Benedictus, lib. 20. cap. 7. & 8. Theophrast. lib. 1. parag. de morbo dis­soluto. Theophrastus makes the cause to be corrupted and resolved Salt, he saith, that every loose disease is ruled by Salt, as the Dysentery, The Diarrhea is a flux of the belly whereby hu­mours especially excre­mentitious are avoided immoderately by the stool without exulcerati­on of the guts. The Dysentery is a flux of the belly whereby blou­dy humour is avoided by the stool. Diarrhaea, and Lientery, therefore the cure must be made by Salts and Sulphurs, in lib. de tribus principiis, cap. 5. Concerning the Diarrhaea, read the Galenists. The Colliqua­tion or melting away of the Intestines may be referred to the Diarrhaea, in which that which proceeds from within seems as it were perfused with fat or oil; hence it comes to pass that the substance of fat or flesh, or of so­lid parts being newly congealed may melt and flow away into the b [...]unch by the protracting disease. This kind of flux is very usual unto those which have the pe­stilence, fever, and melting causes, the Hectick and Phthisis, sometime to those that have the atrophia and inflammations of the bowels. The Dysentery is a diffi­culty of the belly. Hippocrates seems to take it not for the Ulceration of the Intestines (as most Physicians do) but for the bloody flux of the Intestines. Celsus makes the Dysentery simply to be wringings. Hippocrates de affect. saith, this disease is begot when Choler and Flegm bur­then the veins and belly. The bloud corrupts, and the corrupted departs. The Intestine is diseased, gnawed, and exulcerated. This disease becomes long, laborious, and mortal; if the patient have a strong body he may be [Page 211] cured, and there is hope of life, but if the belly be melt­ed and altogether ulcerated, there is no hope of life.

The principal cause of the Dysentery is Gods punish­ment, which is set down Levit. 26. and Deut. 28. God punishing man useth second causes as his instruments, and infects the air with the properties of Saturn, Arse­nick, Colocynth, and Ellebor, which men attracting by breathing do inquinate and corrupt the Balsam of life, & their body is transmutated by those corrosives & purg­ing tinctures; so that the excrements may eject and cast forth the humid radical nutriment by the superiourThe bloudy dejection of the belly and inferiour members. The bloudy dejection of the belly is seldom caused of the imbecillity of the Liver, often from the opened internal Haemorrhoides.

The Lumbrici or worms (especially of all the partsThe Lumbri­cy are great worms. of the body) do occupy and corrode the guts. And these worms are of three kinds, round, broad and long, small and short, concerning which read Galen in A­phoris. Hippocrat. Comment. 6. Sectione 26. Concer­ning the Causes and Signs thereof read the Galenists.

The Cholick and the Iliack differ. 1. The Cholick isThe diffe­rence of the Cholick and the Ili­ack. in the gut which is called Colon, but the Iliack is in the small gut which is called Ileon. 2. The Iliack is above the Navel below the Ribs. The Cholick is below the Navel. 3. The pain of the Iliack is greater than the pain of the Cholick. 4. The Iliack casts forth excre­ments and worms by Vomiting, but so doth not the Cholick. Theophrast. saith, that the Iliack passion (of which we speak) in the obstruction of the guts rises from tartar, which sticks in the small guts.

Mix the fat of Yew with the oil of distilled Chammo­mum, The Cure of the Ili­ack. dip a linen cloth in it and put it upon the affected place, and if the pain cease not, give somewhat inward­ly, and this dissolves the tartar; so also anoint the affect­ed place with the oil of Juniper and Laurel-berries. [Page 212] Barth. Anglus, lib. 7. cap. 8. It is cured also by the Salt and oil of common Salt or Sea-salt or Salgemmae. Thur­nens. in pisone, lib. 4. cap. 7. lib. 5. cap. 7.

The Cholick is cured by the spirit of Vitriol three orThe cure of the Cho­lick. four drops of it being taken in water, or by the Balm of Sulphur or oil of Turpentine. The Cholick is begot from Salt, therefore it is necessary that mans Salt and natural Salt of mans body be corrected by the Elemented Salts. All kinds of stones which are found in the heads of Fishes being bruised and given in wine mitigate the cho­lical passion, and bruise the stone which lyeth fixt in the Reins. Theophrast. saith, that the constipation is to be removed and taken away by the quintessence of Co­rals, and it cures the Cholick; so also anoint the belly with the oil of Chammomum and put upon the round of the belly an hot ointment and a hot cloth. The water of Quicksilver doth altogether expel the Cholick, it hath a sowr taste, whose process is thus. Quicksilver isThe prepa­ration of the water [...] Quicksil­ver. first reduced into water, then infuse other crude and purged Quicksilver into half of this water which turns into water and ascends the vessel. Twelve or thirteen, drops of the spirit of Turpentine administred in the ap­propriated, or alone, is a most present Remedy, so isThe cure of the Caeliaca▪ Laudanum Opiatum. The cure of the Caeliaca is, that the obstruction of the Milt, Mesenterium, or Liver be ta­ken away with medicaments which resolve the tartar, and that the attractive vertue be strengthned. For the curing of the Leintery, let the tartar be expelled with the medicaments mentioned above in the obstruction. Quercit. de medic. Spagir. praeparat. cap. 3. saith, that the Spagirici extract a most subtil substance our of Iron (especially out of steel) which they make thinner than the water of the fornance. And they prepare their crocus Martis, forth of which they make an oil for the Diar­rhaea, Lienteria, and Dysenteria and flux of the Liver, [Page 213] and the corroboration of the Ventricle, and all the Haemorrhaegies both internal and external, it is a most excellent medicine and no biting medicine if the con­serve of Roses be mixt with it. Read the cited places. There is a Caution to be annext, that the flux of the belly must not be stayed too unseasonably and too sud­denly with astringent medicines, for that is wont to be done (for the most part) with the danger of life. Such medicaments are to be given which strengthen Nature, that it may expel contraries, for it hath known best the mean and limit of staying or stopping; neither are purg­ging medicines to be given, which the Galenists coun­sel. Terrasigillata with the common Lemnia put in the drink, and let him still drink of it (and sometime a piece of Lutum put to) cures the Lyentery, the Diarrhaea, the Dysentery, and divers fluxes of the belly. Johannes Mon­tanus saith, that he cured very many with this medica­ment. The Diarrhaea is cured by the water of the stone called Eat-flesh, or by terra sigillata, especially by the red terrasigillata, or Lemnia Austriaca, which is found and digged not far of from Neustadium. Read Theo­phrast. lib. 1. parag. Titled de morbo dissoluto, so also the first tract. lib. 1. praeparationum, & lib. 1. tract. 2. praepar. & tract. 3.

The general preservative method for the Dysentery isThe preser­vative me­thod. reconciliation with God, and in the next the air is to be altered with Laurel-berries and White-ash. Let them take of Lingwort and Pimpernel ana. ℥ss. of black and white Frankincense ℥. of Citrine and white Amber ℥. of Mastick, Asedulcis, and Camphora ana. ℥. Let them be pulverized and commixt and insperst upon to coals. Thirdly, the body is to be purged from impurities, and there must be a temperate diet. Fourthly, Alexiphar­mical and Diaphoretick medicines or pestilential poti­ons are to be administred. One day in the morning let [Page 214] him take of Alexipharmical Medicines about the quantity of two Pease. The next day let him take three drops of Diaphoretick or Pestilential potion in a convenient drink. This preserves from all infections, and strengthens the balsame of nature.

As soon as any shall feel himself infected let him takeThe Cura­tive me­thod. of Alexipharmicum—the next day—of the Pesti­lential potion or our Diaphoretick; and this every other day, he ought to continue some few days in taking of the Pestilential potion or Alexipharmicum, untill the poison be alltogether expell'd. All those have erred exceeding­ly which have endeavoured according to Galen to cure the Dysentery without antidotons & expulsion of poison, which experience testifies. After the expulsion of the poyson let him use appropriated curatives prepared Spa­girically about the magnitude of a bean, until the Flux be stencht alltogether. Let the younger sort take of it about the quantity of a pease; If that the sucking babes have this disease let their nurses take this medicine, as also let the children take it in their milk. The Curative is extracted from these which follow, viz. from a pieceThe descri­ption of the Curative. of Armenian clay, crocus Martis, terrasigillata, strigoum, Corals, Haematites, Tormentill, Shepheards purse, Plan­tain, Bittany, the yellow Gallingale, Mastick, Frankin­sense, and red Saunders. Because they have almost lost their strength, and have sought the Physician too late, they must take the Laudanum of Paracelsus, to the younger sort five grains must be given, to those which are come to age, ten grains must be given. This is the most notable medicament, whereby most dangerous symptoms are cured. Read Paracels. lib. 1. de morbo dissoluto.

The spirit of Vitriol by his sowerness kills thoseThe Cure of the Worms. worms, four drops of it in broth, drink or meat; and the flowers of Sulphur, and Salt of Sulphur, do profit won­derfully. [Page 215] The citrine Stecados boyl'd in wine expels all worms out of the belly. The same is wrought by the oyl of wormwood anointed upon the Navel. The oyl of bitter Almonds expels worms by bitterness. Take an oxes gall whole, and put it upon the Navel of the child, and all the worms will fly out of the body. Take earth­worms dryed and pulverised in milk or other liquor, and they will expell all worms through the belly. Theo­phrast. in lib. de vermibus Cap. 10. Read the preparation of Tinn, Copper, and Turpentine. Theophrastus bids us take against the worms, embaulmed ale, and drink it with wormwood. So also with bruised Juniper it kills the worms. Centoryexpels and kills all the worms. The flowers of Maudlin decocted in wine make the worms come forth. The water of the flowers of Peach, and the extract of the flowers of the Birch being mixt and ad­ministred, or every one given by it self expels the worms. The powder of Tormentel effects the same, Thurnens. lib. 2. Cap. 15. in Pisone.

CHAP. XXVI. Of the diseases of the Fundament.

THese diseases doe happen unto the fundament, viz. Inflammation, Impostume, Fistula, Rhagades, Scissu­ra, Condyloma, and Haemorrhois. The inflammation isThe inflam­mation of the funda­ment. often wont to be caused in the fundament when the blood sends forth the flowers of the seed of Arsenick, and deposes the Sulphureous Arsenical seeds in the flesh. The Impostume remains from the inflammation, which oftner bursts forth in the cavity of the rectum intestinum, then in the skin, though very much filth sooner prepares a way in the softer parts. The Impostume being burst, the Ulcer remains purulent and filthy; and that in a short time degenerates into the Fistula. The Rhagades rise [Page 216] from the salt of the Haemorrhoides, yet it isThe Rhagades are Clifts or long Cuts of the lips of the Fundament. an acute salt, &c. There are long ulcers of the Fundament by which the laps of the compassing muscle of the straight gut are cut like to those which dilacerate the under lip, hands and feet. The Condyloma is a tubercle or push begotThe Condyloma or Ficus is a little red tubercle about t [...]e circle of the Funda­ment, straight in the root, yet broad in the top. The Haemorrhoides are the Flux of blood forth of the Orifices of those veyns which are opened. in the side of the Fundament like a Wart, Grape, or Mulberry. The Haemorrhoides is the opening of the mouth of the veyn which is in the fundament, from whence the bloud flows, as we see at many times of the year. It is derived [...], vel [...], be­cause the blood flows through it. They call the Ficus Morsca or Morsica. The Fundament falls down some­time of it self, sometime by the violence ofThe falling of the Funda­ment is a hanging forth of the Gut of the Fundament without the Orifice of the Fundament. avoiding, and the compassing muscle of the straight gut is wholly inverted and turned. The cause is the resolution or looseness of the muscle, caused from the aboundant per­fusion of humour, by which reason it is observed that this disease is usual both to children and those which are come to years.

If any Inflammation happen it is to be cured by Dia­phoreticks.The Cure. If an Ulcer remain from the Impostume (when as it is not rightly cured by external medicaments) it is to be cured by internal medicaments and potions. The Rhagades and Condyloma are cured by the oyl of Turpentine and Cammomum, and nointing of Eggs. So also by the Salt of Pellitory brought into liquor. Paenotus tract. de sale, fol. 241. saith, that the Haemorrhois and the blind and external Ficus or Marsea is cured by the water of Mercury, Thurnens. in Pisone lib. 4. Cap. 7. So also by the water of Sulphur, Pitch and Musk. So also by he [...]bs, as Fengreek, false Ditany, Dodder, and Lunary. So [Page 217] in Pisone lib. 5. Cap. 2. anoint with the balsome of Sul­phur of Rulandus. Paracels. de natura rerum, lib. 9. not far from the end, saith that this disease may be cured by the oyl of Turpentine, Cammomum and eggs. Let it be opened with corrosives (as other ulcers) but yet with such as do not hurt the straight gut, as are white Vitriol Atramentum or black pitch. The oyl of the Laurel, and oleum Hispanicum are applied to stir up the internal Hae­morrhoids. The brayed Onion is good to stay the Flux of the Haemorrhoides. Hogs Fennil applied after the manner of an emplaister, and Rubifolia administred with the nointed fruit of Palm are good for the same. Read Theophrastus lib. 1. praeparat. tract. 11. The oyl of Co­rals, and the oyl of Iron, have the preheminency in this cure, and they are true medicaments from anatomy and signed art. In the curing of the falling down of the fun­dament astringent Medicines are to be administred. Take of the Armenian earth prepared, of Mastick, the blossome of the wild Pomegranat, Capula, Acorn, and Sage, mix them and make a powder, sprinkle this pow­der upon a linnen cloth, and put it in the fundament, and thereby the ligaments of the Fundament are strengthen­ed, and the gut Colon which went forth.

CHAP. XXVII. Of the Diseases of the Reins, their causes and signs.

FEw diseases happen unto the Reyns, viz. Theophrast. lib. de tartaro [...]ract. 3. Cap. 3. fol. 233. The Inflammation, the Obstruction, the Impostume, and the Ulcer. The Inflamma­tion of the Reyns according unto more sound philo­phy, is begot from the being of poyson of Sulphur, Anti­mony, and Arsenick in other parts of the body, so like­wise in the Reyns. Lithiasis is a general word signifying the Stone of the reyns andThe stony passion is a pre­ternatural straightness in the cavity and passage of the reyns, caused from the obstructing stone. of the bladder. According unto the Gale­nists the stone is begot in five places of mans body, in the lungs, guts, reyns, bladder, and the jawbone. But experience witnesseth that they are generated in the brain, mesenterium, milt, liver, ventricle, matrix, joynts, and many other places of the body, and this is confirmed by the industry and dili­gence of anatomists. Fernelius makes a more effectiveDe part. morb. & sympt. lib. 6. Cap. 12. and frequent cause of the stone then the Gallenists, he saith, whosoever hath derived the inbred, slimy, and stony constitution from his parents will scarcely by any means escue the Stone, because this disease is most here­ditary; So that the Stone is procreated in the reyns of many. The Stone of the reyns according to Paracelsus is generated from the tartar of bloud and urine. Read the book de morbis tartareis, Cap. 13. fol. 304. And of the Mechanical process of the generation of the stone of the reyns and the bladder. From hence the substance of the reyns is thrusted forth into an hollow and pulled out, and divulsing a part of the reyn to which it cleaves [Page 219] without the sense of pain, and as it were dilacerating or tearing it, it produceth a filth which is avoided with the urine, and makes it crass, turbulent, and somewhat black. The stone of the bladder, if it be little (not long after) it comes to the head of the Ureters, from whence it pro­ceeds into the bladder which great violence, and most in­tollerable Nephritical pain. If it be somewhat crasser, rough, and sharp, it sticks longer in the passage, and di­lacerates the Ureter with a great torment, it remains in the capacity by reason of the thickness of it, and because the passage of the Ureter is not broad enough. The Ne­phritical pain is a most cruel torment of the Reyns, or else of the Ureter, which certainly hath an excellent sense. This pain is nothing but a paroxism of the Stone sticking in the reyns or ureter. This pain is usual and frequent unto many.

The inflammation is cured by the expulsion of poysonThe Cure. by Diaphoreticks. The obstruction of the reyns is cured by the subtilty and secret of Copper. Amongst these se­crets the essence of the Vitriol of copper bears the pre­eminence, which by great vertue and power openeth the obstructions of the reyns, and expells the enemy very strongly and effectually. The Nephritical stone brought from nova Hispania, is commended to be effe­ctive in the Nephritis or Stone of the reyns and pain of the Stomach, by an occult and hidden faculty, if so be it be hanged about the neck. For this cause the Indians carry it, which hath divers colours. It is affirmed to have such vertue, that if it be hang'd on the arm, and carried about the patient will forthwith be lightned, and the pain diminished, and the most of the sand and stone ex­pelled. If any shall make a bracelet of that stone, which he may carry about with him continually, the patient shall be affected with no pain of the stone while he car­ries it so. The same effect is seen in the Nephritical [Page 220] wood which hath most effective virtues in the affects of the reyns, the difficulty of Urine, in the obstruction of the Liver and Milt, (whether it be decocted, or drunk in wine) or any commotion of the humours, which is wont almost to follow other medicines, or any other more ex­quisite order of the dyet, so that it be moderate, that it do not strangle the admirable medicamental vertues of this wood. Read Phrissus in speculo part. 4. lib. 4. tract. 4. cap. 2. Barthol. Anglus lib. 7. cap. 54. Alexander Benedictus lib. 22. Let those which have the stone in the reyns drink ale, seasoned with Betony, berries of Laurel, Peniroyal, or Mugwort. So also take the ashes of great­er Beans, and pour them forth into wine, and drink every day of it. This drink is very good for those which have the Dropsie by reason of the salt of beans it dissolves the tartar of the reyns. Dialacca, Lithou dribondia, Ca­lamenthum, Diatrion, Pepperwort, and Diasulphur are effective; 3 drops of the oyl of rectified Vitriol given every morning in the water of Petrosiline, are likewise effective. The spirit of Vitriol accomplisheth the same. Quercit. de mod. spagir. praeparat. fol. 98. Many through all Germany and Italy, use the spirit and oyl of Vitriol for the Epilepsie, and the cure of the Stone and Asthma, and that with great profit and utility; for the stone of the reyns and bladder is nothing but a tartar or salt of tartar. The spirits of Turpentine or Vitriol administred in the spirit of wine resolve and expel the stony matter. Lapis rubeus bruiseth the stone; This rubeus is found al­most in all sowen sparages, and it is very new, because these sparages be very rare which want it. Lapis Judaicus which is generated in Jurie, and Lapis Lynacrius, or the stone which is generated of the urine of the animal Linx or spotted Beast by the generation of Amber, because as Amber at the touch attracts chaff, so it attracts the stony matter. Quercitanus in his answer to Anbertus, [Page 221] fol. 13. &c. saith, that the stone of Sporage, adusted glass moistned with goats blood, the ashes of Cockles, the calcinated stone of Jurie, and the bone of Cuttlefish, do wonderfully profit the stone of the reyns or tartar, the reason is, because salt resolves, for salt resolves the stone and expels it by urine, & fol. 13. saith, that amongst the rest of the medicaments, which cure the stone, reverbe­rated crystal is to be numbred, from which at length salt is extracted, by whose resolution there is made a most excellent oyl in the moisture for to remove all the ob­structions of the bowels, de spagir. med. praeparat. fol. 111. A specifical remedy, and often proved by experience for the expelling of the stone of the reyns, which is thus made; take the little stones which are found in March in the ventricle of an Oxe, with white wine; so also in May, there is found a little stone in the bladder of the gall of the Oxe, which if it be put in wine it gets a Saffron colour, the tast being a little changed, let the patient drink of this being dayly affused or sprinkled with new wine untill the stone which is put in the wine be consumed; by this means it is approved by experi­ence that the stone will be bruised and diminished; so also the black and red pease is effective, because the decoction of red pease is very diuretick and wholsome to those which are troubled with the stone. The black pease cures poisons and bruises the stone. The seed of the herb Saxifrage and White-plant especially cures the stone of the reyns. There are some gums which expel the stone, as the gum of Cherry trees drunk with wine. There are some stones as Lyncurias which heals the stilli­cidium or dropping of urine, and being drunk expels the stone. So also there are some herbs and roots, as Sorrel, Seaholm, Betony, Vervin, Scordion, Mugwort, the root of Dogs tooth, Sperage, Penniroyal, Five finger grass, the rozen of the Fir tree, water Nosemart, the root of the [Page 222] lesser Pimpernel, and the root of the Nettle got in a dry place; so the bloud of the Goat breaks the Adamant, as also the Stone; so also the powder of a Hare, a Hedge­sparrow, burnt glass, the Lark, the stone in the bladder of a Bore, the little bone taken forth of the hinder joynt of the Hare, the bones of the Medlar, Stonecrop, the gum of plums, Corals, and little stones of the Lobster­fish, and those stones which are found in the heads of some fishes, the shells of eggs, forth of which young ones are excluded.

CHAP. XXVIII. Of the diseases of the Bladder, Causes and Signs.

THe bladder is more often affectedThe strong passion of the bladder is nothing but a straightnesse caused in the neck of the bladder from an obstructing stone. with the Stone, but very seldom with the Inflammation and Impostume, sometime with the Exulceration. The stone of the bladder is twofold, 1. is in uncoth parts (that is) that which depends of the excrement of meat and drink, which is conveyed from the ventricle to the reyns, and from thence to the bladder. The 2. is a tartar, which proceeds from the salt of urine of bloud, and it proceeds from the excrement of tartar or flesh. The stone of the bladder is generated from the salt of urine by the Element of fire of the Microcosm. The Galenists affirm the cause of this to be crass and crude juice which flows through the veyns with the urine in­to the cavity of the bladder, where it sticks as dregs, and being dryed by the heat of the place it becomes a stone. Fernelius leaving their opinion saith, that he found thatLib. 6. de part. morb. & Sympt. Cap. 13. every stone contained in the bladder attracts some be­ginning from the reyns, from which it falls with a Ne­phritical pain; if it be greater it sticks a while in the bladder, and for the most part it persists and stays there, [Page 223] and is augmented there by the aboundance of excrements which stick there untill it become a perfect and confir­med stone. Read the signs of the inflammation, stone, and exulceration, in the Galenists. Diabetes Diabetes is an immoderate avoiding of urine, accom­panied with great thirst. (that is) a passing, is a flux of urine, it is so called from [...], (that is) passing, or flowing. The Diabetes is caused from the tartar of the reyns, when the reyns are alltogether ob­structed with tartar, that tartar or coagulated matter de­sires moisture, which, when it hath attracted it, the mechanical spirits of things are inquinated and corrupted with tartareous and styptical tinctures; so that they can­not separate pure things, from impure things, but they transmit crude matter unto the bladder, and expel urine as an excrement.

The Ischuria is contrary to this, becauseIschuria is a preternatural and involuntary retention of urine with an impotency to piss. the urine is alltogether supprest, neither is any urine avoided. One cause of this suppression is astriction or obstruction andStranguria is a frequent and painful provocation to piss, with the avoiding of urine by drops. this proceeds from tartar. The Stranguria is a droping of urine, when as urine is made by drops; it is sometime with much endea­vour, but with no pain, sometime with a vehement pain, but in vain. That which is made by drops is called the Ischuria, that which burns and pricks is called Dysuria. The Dysuria is a difficulty of urine, whenDysuria is a difficult avoid­ing of urine forth of the bladder. as urine is avoided hardly and not without pain. Theophrastus lib. 1. paragr. writes, that the Dysuria proceeds from the most sharp tartar of the stomack. The Styptical and most sharp flow­ers of tartar being resolved in the stomack, are per­mixt with the aliments, and conveyed with them unto the bladder. Michelus in his Chymical Apology fol. 209. saith, you Galenists call the tartareous resolution [Page 224] of the blood, sometime the Exulceration of the reyns, sometime the Putrefaction of the bladder, sometime the Apostem of the reyns, sometime the Stone of the bladder, because you see slimy things, bloudy, crass, and stink­ing evacuated with the urine with great pain. Theoph. in tract. de tartare & de morbis tartareis Cap. 21. saith, that there is not a more excellent medicine for the consum­mated stone, then crystal: and these words he had added, he is happy which can prepare it; this is the pre­paration; Take of Crystal of sal Armoniacum, pulverize them, and elevate them after the manner of the Spagirians, and that seaven times, extract Ascali from this elevated and sublimated crystal, let the dosis (with distilled water) be in the water of Petrosi­line, &c. The salt of tartar, and the oyl of tartar which is of a golden colour will effect the same; so also take a little March Hare, and dip it in Rhenish wine untill she be suffocated and dye; then burn the whole sub­stance of it in a Pipkin, give of this powder—with a modicum of theriaca unto the patient before he go into the bath, after he comes out of the bath let him make water before he eat or drink, and then the patient shall find the stone resolved wonderfully; he may also take this powder with the water of Parsley. The Crabfish ex­pels the sand and stone of the bladder and reyns very effectively, he that useth it often need not fear the stone. Theophrastus lib. de renib. Cap. 15. burn the bloudA most cer­tain experi­ment. and the skin of a Hare in an incocted pipkin that they may be bruised to powder, give a spoonful to the patient in hot water in the morning with a fasting stomack, the stone being liquified and resolved is avoided with the urine. We have seen this, and therefore not to be doubt­ed of; he that doubteth let him make an experiment and let him put a most hard stone in hot water, and a spoon­ful of his powder, and the stone will presently resolve [Page 225] with an admirable virtue which is beheld in the powder. So also take the stone cut out of mans bladder, Theophrast. tract. 2. de morbis ex tartaro, saith, bruise it in a mortar, extract the oyl by the Alembicum, as the oyl of philosophers, of which give—in white wine for the space of 14. days every morning and evening, and it will dissolve and expel the stone very strongly. Take of Saxifrage, Fennil, Parsley, Pepper, Smallage, Millet, Gold, and Sperage, in one spoonful of hot water, and it will bruise the stone within two days. So also of Le­thontrib as Taberna Montanus in his book of Physick, part 2. cap. 17. Some take Ivie, and mix it with water of Parsley, and give this mixture evening and morning. If any cannot make water for the stone, let him drink Ju­niper water. Read the Archidox of Theophrast. de baccis Juniperi. This is a most approved medicine against the stone, and all the affects of urine, viz. Disuria, Stran­guria, and Ischuria. Take of Salnitrum, lib. 1. [...]let it be burnt in a melting pot, otherwise the best matter will go out; then put some particles of Saltpeter by little and little into the red melting pot, so the fierceness of Saltpeter doth not fly away, which otherwise is wont to happen in common preparations; In the hot earthen pot, Saltpeter is changed into common salt, let it be dissolved in the spirit of wine, and administred in the bath. So Saltpeter resolves the salt of tartar and expels it by urine. The sweet Diaphoretick Mercury cures all ulcerations of the superiour ureter, bladder and yard▪ The Gonorrhaea is cured by the sweet balsame of tartar; The essence of Pearls cures the impotence of Venery, in as much as it rises from the solution of strength or obstructi­on of the bowels. The tincture, essence, and solution of Corals effect the same. The Inflammation of the blad­der is extinguished by Alexipharmical and Diaphoretick medicines. Theophrast. in his book de veneno, saith, that [Page 226] the Stranguria and Disuria are cured by the expelling of poyson in the stomack; this is the reason, because the root, Mine, or cause of the Stranguria and Disuria lye hidden in the ventricle; the root being expell'd, the flower or fruit is removed which it hath produced in the stomack, and transmitted to the bladder. Penotus tract. de Salibus fol. 226. Those which cannot retain their urine, let them burn the Bladders of Goats, and pulve­rise them, and put unto them—of the Salt of Saint Johns wort, which is to be drunk with wine. The Salt of Antimony is a secret in the Strangury and Disuria. The urine of the spotted beast congeals into a stone which is called Lincurius and it cures the dropping of urine; as also if it be drunk it expels the stone of the bladder. A Potion against the Stranguria, Take of bene­dictum laxativum—of the water of Fennel and Par­sley—mix them, and let them be given to drink be­times in the morning with a fasting stomach, and it ex­pels the Strangurie. You may read more in Alexander Benedict. lib. 23. cap. 26. &c. and pag. 542. the title is adurinae stillicidia. Phrisius in speculo part. 4. lib. 2. tract. 7. cap. 5. Theophrast. lib. 1. de morbo dissoluto. Cardan lib. 1. cap. 1. de rebus mirabilibus, saith, that Hippocrates administred the juice of the Beetle for the Strangurie. Ale made with Mallow takes away the obstruction of the passages of urine. The spirits Vitriol, and almost all salts, even the subtilties of Saltpeter, common Salt, sal maris and sal gemmae, cure the affects of the blad­der. Thurnens. in Pisone lib. 4. cap. 7. fol. 118. & 119.

CHAP. XXIX. Of the diseases of the Cods, their Causes and Signs.

THe Cods and the Testicles which are contained in them, are both tabefacted and diseased with the Inflammation, and hard Schirrous tumour, and with all the kinds of the The Inflammatory Sulphure­ous and Arsnick Spirits beginning to bud in the Cods and Testicles, bring forth their flowers agreeable to the root, and then the Cods are distended with a tumour; there also accompany this tumour hardness, redness, heat, and a launcing pain, which is sharpened by a light touch. The Fever for the most accompanies it, and the ill cured Inflammation, oftentimes it leaves a tu­mour, the proper heat being extinguished, redness, heat and pain are removed, only hardness persists and con­tinues, something of which (for the most part) remains in­curable.

The Inflammation of the Cods and Testicles is poy­sonful,The Cure. and therefore it is to be expell'd by Alexiphar­mical and Diaphoretick medicines, as also their conco­mitating symptoms. The juice of the notable herb Her­naria being affused with wine stays the descent or fal­ling down of the guts in the space of nine days, as also the disease is so cured thereby that it will not invade again. The juice of Enula Campana with the juice of Rue, doth very much avail with those which have the bursting, or falling down of guts, especially if the rup­ture or bursting be from wind; so also the subtilties of common Salt, Sal maris and Sal gemmae, are very effe­ctive. The wild Cumin boiled in wine, and gum put to it, and applied after the manner of a plaister, doth most excellently cure it. The herb Flixwort is a chief secret in the Rupture. Inwardly in the Rupture of the Navel, [Page 228] take the herb Panax, apply or lay it on a Dogs skin, and put it upon the Navel, and it will hinder the egress of the guts. Read Rulandus de thermis pag. 161. In the tumour of the one se [...]icle, and the pains of the veyns about the Croines, administer two or three drops of Vitriol in the spirit of wine, the next day in the spirit of Turpentine after the same manner.

CHAP. XXX. Of the affects of the Womb, their Causes and Signs.

THe Inflammation of the Womb (as of the other parts) proceeds from the being of poyson, whose generation depends of the superiour causes. Paracels. in Chirurg. tract. 4. lib. 3. places the Cancer The Cancer is a hard malig­nant, rough and pale tu­mour possessing and exul­cerating some member of the body. amongst the affects which is not only ge­nerated in the breast or Paps of Women, and Shoulders of Men, but in the ribs, ven­tricle, arm, feet, matrix, or in the neck of womens privity, and it is as well begot in men as women from the Realger of blood, and it is a Mercurical salt of transplantation. The Schirrhus of the womb is caused from tartar effused through the substance of the womb there congealed. Paracels. de origine morborum invisibili­um, saith, that the Mass is generated from the Image and similitude of the copulation, and that it is a monster of the imagination. The cure, the root, Fosterer, and Mine of Inflammation is the same in all the parts, though the vehemency of the symptoms differ. The same cure. The Ulcer is more easily cured by internal and specifical medicaments, than external, and that by sweet Diaphore­tical Mercury, the essence of the liquor of the Cedar, and by certain specifical medicaments, as Selandine, C [...]ntory, P [...]iola, Silvatica, and Horsetongue. The Can­cer in womens womb, or neck of her privity, is begot from [Page 229] menstrual poyson, viz. when as the menstruum is supprest. Wherefore in the cure of the Cancer those are to be re­moved which hinder the purgation of the menstruum, that the menstruums may flow forth according to the pre­script of [...]ature, which thing is effected by the essence of Gold, or (as Paracelsus speaks) the rozen of Gold; it also cures the Cancer in all the parts both of men and women. The essence of Mercury, and Coral, the secret of Antimony, and the liquor of the Philosophers effect the same. The Schirrhus is expell'd by the dissolution, expulsion, and consumption of tartar, and that from Anatomy and signed at. Copper cures all the affects of the Womb, and the essence of the Vitriol of Copper doth the same, for Copper bears dominion over the womb and privities. Nature it self expels the mass. The essence of the Vitriol of Copper doth cure the In­flammation, as also the Dropsie most excellently. The essence of common salt, of Sal maris, and Sal gemmae ef­fects the same. The essence of Mercury cures the Rha­gades, the Condyloma, the Haemorrhoides both in wo­mans privity and the fundament; they are also cured by the essence of Sulphur, oyl of Cammomil, and oyl of Eggs.

CHAP. XXXI. Of the Symptoms and Causes of the Womb.

PAracels. (lib. 11. paragr. fol. 412) saithThe superfluous Flux of the Menstruum is an immode­rate and preternatural e­vackation of menstruous bloud forth of the veins of the Matrix, which brings an hurt to the whole body. that there are two diseases in the Ma­trix, viz. Retention and Superfluity; the menstruum is an excrement of the Ma­trix, &c. The superfluity of the menstruum's vacuation is caused from the poyson of Mars which is the fountain and original ofThe Gonorrhaea is a pre­ternatural and involuntary Flux of seed forth of thei vessels. all fluxes. The Gonorrhaea is a dissolution or paralysis of the genital members, Cap. 8. de gutta. It is called the strangling of the womb, the Suffocation of the Matrix, because it stran­gles the spirits of the members with poyson lying in the Matrix as in the centre and bursting forth. Thurnens. in herbario fol. 12. saith, that it is a species of the Epilepsie, Paracels. fol. 71. & 81. calls it the falling disease of the matrix. You may read more in Paracels. lib. de amentibus, titled de suffocatione intellectus. So also de caducis lib. 2. part. [...]. de caduco matricis. Paracels. lib. de Icteritia cap. 2. annotat. The precipitation and suffoca­tionThe Suffocation of the ma­trix is a preternatural as­cending of the womb to­wards the superiour parts hindring the motion of the Diaphragma. is nothing else than a Jaundise of the Matrix. You may read the cure of them both in the same place Cap. 3. fol. 353. 354. lib. de caduco 9. de caduco matricis fol. 416. Paracels. in his archidox sets down the magistery of the milt of an oxe for a specifical me­dicamentThe Cure. of the Matrix, for to provoke the menstruum in the suppression; this (he faith) is a most excellent medi­cament. The essence of Corals, the oyl of Iron or pota­ble Iron, have the Pre-eminence in restriction or bind­ing. Paracels. rehearses in his cures that a certain wo­man had the Flux of the menstruum very long, and so [Page 232] abundantly that she often fell into a deliquium animi, and he cured her with the oyl of Vitriol in the water of Plantain, and of Corneola. The magistery of the Loadstone (from anatomy and the signed art) effects the same in the Flux of the menstruum, the stellicidium or dropping, and the white Flux of the womb. The diseases of Mars are those which are perfectly cured by the spirit of Iron existing in the Loadstone. The specifical medi­cine is Arsemart, Shepherds purse put in the shoes, Lau­danum Perlatum without the musk of aramanthis drunk in white wine restrains the aboundance of menstruum▪ Mathiolus in Dioscordium commends the preparation of Corals for the restraining of the menstruum and Flux. Read I heophrast. tract. 3. praeparat. lib. 1. tract 2. Tro­chisks of terra sigillata stay all the Fluxes of bloud, as also the Haemorrhoids, the Gonorrhaea in women is cu­red in women (as likewise in men) by the magistery of Pearls from the signed art of the Heaven, for the Marga­rites and Pearls are begot from seed; that poisonful matter which follows the lues Venerea, pertains to the cure of the lues Venerea. The root of Briony which hath boyled in wine is profitable for the strangling of the Matrix. Matthiolus says, I knew a woman ob­noxious almost every day for many years unto the Strangling of her privity, and she was cured by drink­ing white wine, in which the root of Briony had boiled, after she went to bed, and she used this medicament for a years space, and afterward she felt no annoyance or hurt. Three drops of the spirit of the Vitriol of Cop­per taken in liquor is a most excellent medicament against all the affects of the matrix. So also take Sal armonia­cum and a little more of Saffron, pulverise them, and give it in wine. It is certain and approved that Harts­horn pulverised, and given in hot wine is effective and profitable in the Cholick of the Matrix; so also terra si­gillata [Page 233] given with hot wine is very profitable. A spe­cifical remedy of the suffocation of the Matrix or Strangling of the womb, Take the Fig of the flesh, putTheophrast. tract. 2. cap. 4. it upon the coals, and make that a smoak ascend through womens privity unto the Matrix. Paracels. lib. de Icte­ro cap. 3. fol. 356. saith, that the liquor of the herb Dogs tongue, and the secret of the water of Balmmint are very available. Thomas Muffetus (in his Epistle 279. perchance fol. 179.) saith, thou hast a singular remedy. Take the mossiness of the Wallnut and dry them, bruise them into powder, and let there be given of it—with two drops of the oyl of Amber. I never found any medicine more excellent then this for this affect. For the falling down of the Matrix, take such a ball as children use to play with in Medows or gar­dens, and rowl it or cover it with new melted wax, which hath a string fastened to it somewhat strongly, with which ball rowl [...]d in wax (after the Matrix is inclosed and thrust in) you must stop the fundament lest it fall down again; in the next place take Balmmint, Cumin, Mint, Crispa, the red Mugwort, Wormwood, and red roses, put them together in a bag, and let them be boiled in di­stilled Vinegar of wine, and put them hot in the funda­ment, administer also the oyl of Mir [...]h, and the spirit of Turpentine drops 4. in the water Nicotiana or Tabacus.

CHAP. XXXII. Of the Arthritis, Chiragra, Gonagra, and Podagra.

PAracelsus takes Podagra generally for every pain existing in the joynts of the bones, or glew of theThe Podagra is a disease which af­fects the less foot. body. The Podagra is a disease or being of tartar or a disease of Mineral salt or sour liquor. Under tartar▪ all the spirits of salt are comprehended. And as the na­ture [Page 234] shall be of common salt, sal gemmae, and sal maris, or sal alcali, and of the salts of Vinegar, Barbery, and Acacia; So the pains of the Podagra shall be, and their signs shall vary. The tinctures of salts are sour, bitter, salt, and sharp, and of the nature of Sulphur, Pearl, Niter, Alume, Medlar, Nettle, and Arsemart, but amongst these the tincture of Niter and common salt produce most grievous and sharp pains. The pains of salts of Pearls and Sulphur are more vehement than those of the spirits of the Alumish nature, and sal gemmae. Sour, Alumish, Styptical, and Barberizated tinctures are the authors of coldness and frigidity, The Sulphur and tinctures of the nature of Cuccopintle, mixt with the spirits of Arse­nick do cause redness, heat, inflammations, and pulses. This is it which Paracels. sayeth, namely, that the Po­dagra is a Sulphur ascended and kindled in the glew; also he saith, that it is a coldness kindled in the glew of the body; for Narcotical and cold tinctures (being kind­led with digestion and circulation) present an adultera­ted Image of heat. But how do these tinctures of salts come into the Anatomy of the body? two ways, or by two means, 1. Either by a hereditary means, or from meat and drink. Seeing that the first matter of tartar is contained in the parent, which (as yet) is not coagula­ted, but spiritual and astral, and (as yet) it exists strong and infects the balm and root of mans nature by vital and forcible impression; and it comes to pass by heredi­tary transplantation (that when the first rudiments or principles of the roots are implanted from the original) that such Podagraes should arise, because they are foste­red in the most vehement and forcible ele­ment.The Podagra is generated from the weak ventricle which separateth not right­ly, and hotter Liver, if the matter of the urine be not [...]ightly separated. The Podagra is generated from meat and drink; for the mechanical spirits of the ventricle cannot separate all the seeds of diseases from the aliments; therefore there [Page 235] remains impurities which are conveyed to the glew of the body after a spiritual and vaporous manner together with the aliments. And not only impurities tending unto resolution, but also tartareous excrements destined unto coagulation (the separation being frustrate) produce corporeal, stony, cloddy, or massie diseases, & diseases of the nature of Tophus & Pitch; neither is it difficult for the seeds of those diseases (seeing they be resolved, spiritual, & vaporous, and permixt with the vapours of the aliments) to peirce every way. Seeing therefore such like seeds are contained in the Anatomy of the bloud, and are re­solved and flow with the seeds, and persist or stay in the glew or balm of the hands and feet, they make some ma­nifestSev. p. 271. marks in their passage before they come unto the matrices, according unto the analogy or similitude of the spirits and purity of the glew or balm in the members by which they pass; for if the vehemencie of the spirits be very great, and tinctures very sharp, terminating in an excrementitious coagulation, and if the balsame or glew of the thighs and arms be infected or corrupted with con­sentany impurities, or impurities of the same kind which are agglutinated about the membranes of the bones, then are felt doloriferous fluxes in those places, importing a calamity hanging over the suspected or infected parts. The generation of the contracture is almost alike, which appears in the veterated Podagras. The resolution of the tartareous spirits sometime vexes the patients in the Arthritis, which are driven and agitated through all the members upward and downward.

The cure consists in the cure of the Ar­thritis. Concerning the cause of the Arthritis, read Paracels. tract. 2. de malis ex tartaro cap. 2. The particular cure of it is made with the essence of Walwort, the oyl of Ju­niper, and the oyl of Hartstongue, f. 271. In the cure of the Podagra there must be made a destruction,The Cure. abolishing, consumption, and resolution of the tartareous [Page 236] matter, and that by resolving medicaments. These three viz. dissolving, mitigating, and corroborating medica­ments admit mixtion, and may be absolved and com­prised in one and the same medicament. Paracels. lib. 2. de vita long a cap. 1. saith, that in the beginning all the matter of the Podagra is to be purged with a perfect and sufficient purgation, and this may be made by the secret of Corals, whereby the Flux of the Podagra is ex­pell'd, so that there is no place left for this assailing evil. There is such vertue and force in this secret of Coral, which is from the essence of Gold, that it is impossible to be deprehended of a Physician, but by purgation. This purgation may be made six or seven ways, according to the veteratness, hardness, or nature of the Podagra. This Secret of Coral is nothing else but fixt Diaphoreti­cal Mercury, which emulates the virtues of Gold. In the pains of the Podagra, anoint the affected place with the oyl of Juniper, and the pain will instantly be removed. Against the Podagra in the beginning of the disease use the spirit of Vitriol; For I have seen one troubled with this disease for the space of three years, and he was cured with this medicament; For it was such a salt as did espe­cially consist of the salt of Vitriol, and not of all the kinds of Vitriol. The Diaphoretick of Tartar much avail­eth in the Podagra in a convenient liquor. The Podagra is cured by the liquor of the Cedar, Theophrast. in lib. de temperte tract. 3. A most excellent remedy against the Po­dagra is Armoniacum sublimated seven times, and made spiritual; let it also be dissolved in wine, and dip a lin­nen cloth in it, and put it upon the affected place; let it also be given inwardly with wine, or ale, and let the patient sweat. Antimony, or the mineral Unicorns horn being of a solid substance and of the nature of a confe­ction easeth much and mitigates the pain of the Podagra by reducing and consuming the peccant matter, which [Page 237] we have seen in those which have lacked the use of their hands by their taking this Medicine had use of their hands again. In the pains of the Arthritis anoint the af­fected place with the oyl of Juniper, and the patient will forthwith be eased.

CHAP. XXXIII. Of the Plague and the Causes thereof.

THe Plague is a singular scourge, affliction, and con­tagion for the sins of man; it is of an invisible, spi­ritual, and astral nature, proceeding from noThe Plague is a burning & contagious feaver continu­ally afflicting the patient and br [...]nging death unless it be restrained by nature and art. internal humour, or liquor of man, but im­mediately from God. It is either spiritual, as that which comes immediately from God, or natural, when as God (punishing men) [Page 238] works by second causes, and uses them as his instru­ment and rod; For God when he punisheth men exer­cises & uses anothers works and means. The Supernatural plague is from God, or else from Satan permissively. The supernatural plague is a punishment and scourge sent of God, Exod. 9. Levit. 26. Deut. 28. 1 Chronic. 22. The supernatural plague permissively from Satan, is when God permits Sathan to punish men for sin. This most tyrannous enemy both of God and man is sorry that he cannot overthrow God and man, as Job witnesseth in his history. Again the plague rises from conjurers, Exod. 7, & 8. of which Christ speaks, Acts. 8. Matth. 7. The natural plague is twofold, one is generation from the impression of the Stars; the other is from the imagina­tion of the Microcosm. The plague of impression pro­ceeds from the firmament of Heaven, God punishing men by second causes uses the conjunction of Mars and Saturn, or the Ecclipses of malevolous Stars, as the father which punisheth the son useth the rod. The beams of these stars (being of the nature of Arsenick, of Sulphur, Mars, Woolfs milk, Woolf bane and Hemlock) infect the spiritual and corporal nutriment. This is the gene­ration of the plague from the astral influence. But men infected with the Haemorrhoids and Plague infect the sound onely with their look. But much more many are infected from the look of women which are affected with the menstruum and Plague. Again the Plague may come by breath, heat, sweat, smells, dwelling in some place, and by the clothes of the infected.

The Plague may rise from Imagination. Paracels. de occulta Philosophia, sets down preservatives in the time of the Plague. It is not disconvenient to change the air. This changing or mutation must be instituted according to the Astronomical Science, otherwise any man endea­vours to fly in vain. For the preservation in the lague [Page 239] let him take pestilential drink of Paracels. prepared true­ly Spagitically in his bed in the morning, and let him sweat; This medicine preserves six days from the Plague. The second preservative is calcinated Sulphur (taken with Mirth and Aloepaticum and Sugar) pre­serves that day from all astrall impression. The third pre­servative, the Zenecthon of Paracels. hang'd about the neck hinders the attractive virtue of the Microcosm. The fourth, the herb Celandine gather­ed in the full moon, and carried about, is a preservative against the poysonful look of women and men. The fift preservative; those which are busied about the infected let them hold Francincense in their mouths, and let the infected hold the roots of Juniper. The sixt, the essence of the bloud of the Hart and stork are most excellent preser­vatives. Seventh, the most excellent of all is the Alexi­pharmacum spagiricum taken in the morning, about the quantity of the lesser bean with sugar or any other con­venient liquor. A perfume for to fresh and better the air. Take of Sulphur lbs. of francincense ℥ 2. of mirth ℥ 1 s. of laser medicum ℥s. bruise them and mix them. Add unto this powder twice as much of the barks of berries of Laurel, half the part of Amber, put upon the coals twice or thrice every day ʒ2. of this powder at every time; this is the best means to refresh the air; the same may be done by the wood and berries of the Juniper. The Universal cure of the Plague is made by the spirit of Gold, with Diaphoretical ☉ of life, the essence of Gemms, Hyacinth, Smaragdus, Saphires, Tin­ctures, Corals, and of Antimony with Solificatum and Perlatum Laudanum. These mysteries of nature if they be given in a convenient dosis they will expell the Plague alltogether. The particular Cure. As soon as the in­fected feels the poyson of the Plague, let those which are come to years take a spoonful of the abovenamed pe­stiential [Page 240] potion of Paracels. let the younger sort take two spoonful or more or less according unto the conditi­ons of the patient, and let him sweat well four or five hours, when six hours are past, let him take the third dosis, especially if the pricking hath left him; for by the third dosis (God assisting) all the poyson is expell'd by sweat; let the patient take three days following eve­ry morning one dosis of the forenamed drink, whereby he may be corroborated and comforted. The same is effected by the Spagirical Alexipharmacum, of which let those which are come to years take and that thrice in 24. hours; let the younger sort take & three days following let him every morning take a dosis in wine and vinegar of roses, and appropriated water. When the impostumes burst forth, let there be a plaister laid to made of Figs and fruits of Alkeck equally of them being bruised together, so forthwith they will burst forth, for poyson attracts poyson; when the impostums burst and the poyson peirces unto the heart they are not poyson, but are made poyson by reason of the Antipathy, even as all antipathetical things, if they be conjoyned degenerate into poyson. The external sign of it is be­held from a line drawn from the centre of the Apostem unto the Heart. Let inverted grapes, if they be green, be bruised, if dry, then macerate them in wine, or distil­led Vinegar, and let them be put in and taken forth twice or thrice; these grapes extract poyson from men and women which are far gon in the Ague and recover them again.

This secret and specifical virtue of this simple may worthily make us admire in regard of the efficacy of it against the symptoms of the Plague; let him use in the constipation of the belly the extract of Rhubarbarum or Lysimachium; let the poorer sort drink of the leaves of Lysimachium. Those which have a Disentery or diar­rhaea, [Page 241] joyned with the Plague, let them take in the morning, noon and night of Crocus Martis in the extract of yellow Galingale untill the perfect cure. Those which are exceeding hot, let them take a linnen cloth and dip it in the water of Roses, Vitriol, and juyce of Fengreek, and put it to the pulses, and as soon as it is dryed up, let him dip it in again, for it extinguisheth the most vehement heat. Quercitanus in his answer to An­bertus fol. 21. there is made a most commendable me­dicament of the true preparation of the liquor of the Ce­dar, for the affects of the Plague.

CHAP. XXXIV. Of the Leprie and the causes of it.

PAracels. (lib. 2. paramir. de origine morbor. ex tribus substantiis, Cap. 4.) saith, that the Lepry is begot from exalted and sublimated Mercury by vertue of the na­tive heat. So in the 5 chap. saith, that theThe Lepry is an affection of the skin, that is, a deep and scaly roughness, toge­ther with Itching, caused from melancholy lying un­der the skin. Leprosie and the Lepry, and all the kinds of it are caused and generated from Salt. Lib. 3. paramir. de origine morbor. ex tartaro tract. 5. saith, that the Lepry hath a liquor per­mixt with tartar, whereupon the Paroxisme happeneth. Lib. 1. de tartaro, tract. 4. The Lepry is no­thing but a putrefaction from putrefacted seed, because they are not loosened though they should eat of Ellebore, and this is a principal sign of the Lepry, that they are not moved with laxatives, and when the urine demonstrates putrefaction by a stink, it is a sign of the Lepry. But these seem contrary; when they are consi­dered more accurately there is no dissention or contra­riety, for they are derived from one and the same foun­tain. The Lepry is generated from the sublimation of Mercury, even as in sublimation Mercury penetrates [Page 242] through all the pores and most narrow clifts of the glass: so the liqnor of Mercury, or matter of the Lepry pene­trates through the superiour and inferiour parts of the body, and appears in the skin with scales and filthiness. The Lepry is begot of salt, viz. the destruction which nature expell's outwardly hath a tartareous liquor com­mixed; for the exulceration of the skin is manifest in the Lepry. The Lepry is generated from putrefacted Sperm, (that is) from inbred corrupted balsame, from whence there follows the corruption and putrefaction of the whole body.

There are four Species of the Lepry; the Leonina, the Elephantasia, the Alopecia, and the Morphea, lib. 2. de vita longa, he makes six Species, viz. Le­onina, The E [...]ephant▪ asis or the Le­on [...]asis is a filthy and con­tagious Cachexia, corrupting the whole body, especially Corroding and Deturpating the face. Elephantia, Alopecia, Thyra, Mor­phaea, and the Ʋndimia, lib. 6. paragr. he makes four Species of the Lepry according unto the four Elements; as also he makes seven Leprys of the seven principal mem­bers. The divisions and species of the Lepry, though they seem to differ somewhat amongst themselves, yet they are all grounded and conspire in one root, but they differ in signs; lib. 6. paragr. de cura Leprae, he di­videth the Lepry into two Species, and in the cure of the Lepry he saith, there are two species of the Lepry, viz. r [...]d and white; The white Lepry is so called by reason of the white cure; the red is so called by reason of the red cure. These are the signs of the white Lepry, the white colour of the skin, the stinking breath of the mouth, the hoarsnesse of the voice, and the dregs of the excrements, are correspondent to the stinking breath of the mouth. These are the signs of the red Lepry, the ulceration of the skin, the Serpigo with an itching, and he pu [...]tula. The cause of the Lepry (whether white or red) is the destruction of Salt, or balsame in the Micro­cosm.

[Page 243]The destruction proceeds from the being of poyson, from poyson also putrefaction proceeds, from whence all the species of the Lepry are. The old writers said thatThe Cure. the Lepry was incurable, because they knew not the tar­tar. Paracels. (lib. 3. paramir. tract 5.) shews the process and means of curing the Lepry, and it is twofold, 1. is of the preserving from putrefaction; the 2. is of the cure of the Lepry. Those which pertain unto conserva­tion are the extractions of Antimony, the essence of blood which is extracted from the heart vein, the liquor of Pearls and Corals, the specifical of the grains of Ju­niper, balmmint, Succory, and Valerian. Part. 5. fol. 273. The flowers of Antimony preserve the leprous from pu­trefaction▪ ℈s. of them being taken once a week. Those which pertain unto the cure are the vertues of Gold, Minerals, and Manna, Turpentine, and Silver with his kind. Lib. 2. de vita longa, cap. 3. Every cure of the Lepry is to be made by the regeneration, as the transmutation of metals. The regeneration of the white Lepry is to be made by the tincture of Silver, and the regeneration of the red Lepry is to be ef­fected by Gold, as the Spagirians speak. In the same chap. we affirm, that the red Lepry may be cured by the Mer­cury of Gold, the white may be cured by the Mercury of Silver. Lib. 6. Archidox. We have seen this in Lead and Antimony (which they call the mine of it) that they will cure the Lepry, Leprosie, Alopecia, so also all scabs and scars, Leonina, Elephantia, Thyriasis. The magiste­ry of Lead doth not effect this, Lib. 2. Archidox. de rene­vatione. The first being of Antimony effects the same in the regeneration and transmutation of imperfect bodies, which the first essence of Gold doth effect. Furthermore by pains and industry all desperate and chronical diseases are cured, the Lepry and his kinds, by philosophical transplantation, which in our Philosophy is [Page 244] called regeneration, of which we have spoke in the sixth Chapter.

CHAP. XXXV. Of Lues Venerea, and the causes.

THe Lues Venerea is that which is gotLues Venerea, is a poysonful and contagious cachexia of the body accompanied with a hot distemperature of the same. of the Leprous, which in the exaltation of Venery is polluted and infected with a Whore, because she had the bubo, and be­cause her menstruum began to flow forth in the time of coition; from which the French Pocks are be­got and proceed, which hath invaded all Europe, (especi­ally Germany.) This disease is very well known to men and women. Paracels. lib. 2. de origine morbor. ex tri­bus principiis, cap. 4. saith, that the French Pocks is gene­rated from the sublimation of Mercury, which is altoge­ther poysonful, and penetrates and exulcerates the skin by a corroding violence. In another place he saith, that it is generated from corrupt blood, and that truly; for the poyson of Lues Venerea presently causes putrefacti­on; from putrefaction there proceeds the corrosive be­ing of poyson, or the sublimation of Mercury, or the se­paration of salt. Concerning the signs of it read more in Paracel. in his book de morbo Gallico. Read also Julius Palmarius in his seventh book de morbis contagiosis lib. 1. & 3. de Lue Venerea. The Cure. Paracel. lib. 2. de vita longa, Cap. 8. And in the kinds of Morbus Gallicus you m [...]y observe a purgation, a cure, and an observation; of which these few are to be noted: First purge the infe­cted with the Pocks, with Xeniotenium (that is) with [...]cury prepared for the French Pocks, whereby the cause of the disease is expell'd together with the peccant matter. The Dosis and the quantity of this medicament is to be observed in regard of the patient. Furthermore if [Page 245] the Pocks stick on the skin outwardly, or if the pain of the joynts be more grievous, anoint the body with the oyl which is extracted from Realgar, or fixed Arsnick, and the patient will soon be well and restored. The Mer­cury of Gold is a most excellent remedy against the French Pocks. So also common Mercury. Theophrastus in lib. de morb. Gallico and in his book de principiis cap. 6. So also it is cured by Diaphoretical Gold, three grains of it being given in Pills. Laudanum Mercuriale doth cure it. It is also cured by the liquor of the Cedar. Theophr. in lib. de temperatur a tract. 3. It is also cured by the oyl of Mercury. Theophrast. de signis Zodiaci in his preface. It may be cured also by the Philosophers stone, de tinct. phys. cap. 6. The spirit or yellow oyl of Fuligo cures Morbus Gallicus though it were in the extreme degree.

CHAP. XXXVI. Of Feavers and their causes.

WE have demonstrated in the generalA Feaver is a hot distempe­rature of mans body sensi­bly hurting the actions thereof. explication of diseases, how impu­rities, at the first Sulphureous nitrosities are carried through the whole body by a vapo­rous substance; for there are such sulphureous nitrosities to be found aboundantly in the aliments which the sepa­ration and expulsion being frustrate at the set time and the flowers of nitrosul phureous roots, they beget Fevers, h [...]rrours, heat, rigour, thirst, head-ach; such roots are contained in the Anatomy of all the parts of the body, as intestines, ventricle, veins of the mesenterium liver, milt, reins, glew, or balm, blood, flesh, and wheresoever there is made separation and digestion, or the ventricle, which we have demonstrated to be in all these parts. The seed will still emulate the subtilty of the places, elements, liquor of the Cedar, and mechanical substances, which is of a sulphureous tincture mixt with Niter. The seeds of Auripigmentum, Mars, Woolfsbane, produce the Fever. Auripigmental seeds produce a perfect in­flammation with a Fever. The circuits of the paroxisms of Feavers consist not in kind, but in degrees, because some seeds are more mature and ripe then others and nigher to resolution; for in the fermentation of the seeds or resolution of the roots, the circuits are numbred, and the constant and firm decrees of the time are consumma­ted, which are inscribed salts. They take their ordained stations either first, second, thiro or fift, which being in­stant (the proportion and continuity of the progress be­ing conserved) they execute their functions and offices. Therefore after the first off-spring or resolution, the first offic [...]rs being consumed and spent, the superficies and [Page 247] tinctures likewise corrupted, if the second be nigh the su­perficies continuated, or the tinctures be destined unto the term of maturity in the space of 24 hours; if they can make the elements and principles of bodies (which they are united to) fit unto resolution in such a space, they demonstrate quotidian circuits, tertian, quartan, quintan, sextan, and monthly circuits of the year; by the same reason the proportions of the circuits shall be observed, as what like the proportion of the first is unto the second, such like shall be proportion of the second to the third, and of the fourth to the fift, and so forward. Oftentimes the circuits of paroxisms are transplanted by external im­pressions, and that is when the tinctures of the interiour and more potent stars have conspired; which conspiring admit equivocal generations, because the roots of Feavers emitting from thence are Hermophroditical. So the tertian degenerate into the quartan and quotidian, and the quar­tan into the quintan; again the erratical degenerate into the quartan Feavera, nd the intermitting into the continu­al, & contra. The Seminal tinctures of the impurities of Feavers are Homogeneous and Heterogeneous, the Homo­geneous are equally mature, and by continuation of time are conserved in the resolutions of the fruits, as in the bur­ning Feaver, Hectick Feaver, Pleurifie, Prunella, and Plague, and such like diseases. The Heterogeneneous are those which contain the tinctures which are to be effe­cted by the flourishing of the fruits, some of them are nigher to maturity, some more remote▪ from hence it comes to pass that the mature parts doe fiorish for to day, to morrow, or the third day, in which the lots of the se­cond maturity have happened in the third circuit, which have begun the third praedestinations and that continual­ly unto the consumption of all resolutions defined in the resolution of the root.

Paracelss. lib. de tartaro Cap. 1. All the kinds of theThe Cure. [Page 248] Fevers are comprehended in the cure of tartar. So also in the same Chapter, Every medicine which resolves the tartar, or expell's it, presently cures the Feaver; where­fore in the cure of the Feaver there must be made forth­with a resolution, consumption, destruction and consum­ption of the nitrous sulphureous impurities, and that by insensible sweat, transpirations, urine, avoiding of the belly and vomits. Lib. 2. de vita longa cap. 5. For the re­moval of the Feavers, there must first be made a purgati­on of the Feaver, then a specifical cure, and causal dimi­nution is to be made. The best cure of the Feaver is, that which Paracel. calls Diacelta [...]esson, and it is Antimony, It resolvs & expells the sulphureous tinctures by vomit, stool, urine, insensible sweat, & transpirations; furthermore there must be administred the spirit of Vitriol, in which the specifical cure consists. The universal cure against all Feavers, especially quartan, is, salarmoniacum seven times sublimated and made altogether spirital must be taken hot in a draught of wine or ale, and make the patient sweat. Let him use this medicament eight days with a fasting stomach in the morning; it is sour and maketh hungry. These following are available against all Feavers, the quintessences of Opiates of Theophrast. the sweet oil of Sulphur, the red oyl of Vitriol made of Ʋitriolum Unga­ricum and drunk out of the water of Barley; the Philo­sophers stone; the less Centory boyled in ale, and mixt with Sugar by reason of the bitterness, let him take a good draught in the morning; the flowers of Antimony being fixt in hot wine, and let the patient be well co­vered in his bed, and let him sweat; Let him take of the Salt of wormwood in wine, and let him sweat. The juice of Wormwood mixt with sugar is a very good re­medy against the Feaver; the oyl of Wormwood, he bet­ter salt of the Succory, and Carduus Benedictus. So also the salt of Gold, and tartar of Gold, and the spirit [Page 249] of Vitriol are very good. It is be observed in certain Feavers, especially in the tertian, and in all other Astral, Epidemical, Mercurial, and Auripigmental diseases, that a vein be not cut; for it hath come to pass, thatIt is to be observed that [...] vein be not cut in astra [...] diseases. many having these diseases (after the cut­ting of a vein) have dyed. Yea surely this is known very well by experience.

The especial and immediate cause of the generation of worms is putrefaction, though Paracels. seem somewhat to go from this assertion. The Cure, killing and expel­ling of worms is deprehended to be in specificals, of which kind are the essence of black Ellebor, Saint Johns wort, the extract of the leavs of the birch tree, and the salt of Vitriol. So also those which expel putrefaction and corruption, of which kind are Diaphoreticks, Dia­phoretical Mercury, fixt Mercury, the Diaphoretical Gold of life. These secrets (especially in the more principal members) kill, resolve, and expel worms.

The Pica hath a common root withPica is a bad appetite of bad things which are disconve­nient for the nourishment of man. Woolfs hunger, the powers and sciences of the root or star of transplantation cause the difference betwixt them. The cure of it is contained in the resolution, consumption, and expulsion of the tartareous and pearlish tinctures. The resolution and reduction may be effected by a sour and hungry medicament, and by no help of another, or specifical pur­gation, or Mercurial administration.

The Contracture (as we may see in the Cholick andContracture▪ other Contractures) is generated from sour, stiptical, tartareous and pearlish spirits, which by the sending forth of fruits of flourishing, inquinate, and corrupt the vital spirit, which penetrates through all the members and bo­dy; for all the more principal and interiour members by their vertues expel and drive away the enemy and strange guest from their globes and centres unto the less princi­pal [Page 250] and weak parts, and for the most part, to the out­wardest parts of the body which are farthest from the vital fountain, where it seateth it self, and produces the malice into act. The Cure of the Contracture consists in resolution, reduction, and expelling of tartareous Vitri­ol, and Stiptick spirits. The Indications of the Contra­cture, as the Paralysis, and the Appoplexie are found and exist in fixt Diaphoretical Gold of life, in Antimony, and the essence of Gold; the less principal or potent are, the water of Tartar, the spirits of Vitriol, the tinctures of Pearls and Corals. Concerning the cause and difference of the Contracture read the book of Paracels. de membr. contract. tract. 1. For the cure of the same read the 2. tract, and his book de morbis tartareis cap. 11. fo. 297. The trembling of the hands is caused from cold tincturesTrembling. which fly unto the sinews by reason of conspiration. The cure of it is the spirit of Turpentine taken inwardly, and the oyl of it annointed outwardly. So also the spirits of Vitriol doth cure it.

The Erysipelas is generated from theErysipelas is a hot, red, little and deprest tumour caused from small and cholerick humour boyling under the skin, and it is seated in the superficies of the skin. roots of inflammation existing in the flesh, as also in the more principal members, which expel those inflammatory seeds with great force and vertue from their Globes, and expel them from the Centre unto the superficies. The true cure of it is made by Diaphore­ticks and expulsion of the poyson. It is manifest that if external medicaments be administred for the Erysipelas, which are lesse convenient and wholsom, and expel the poyson from the Superficies, unto the Centre, then the patient is in great danger of death, and that he will scarce­ly escape.

The Measils and Flowers of the skin, are begot fromMeasils are many great moist, and somewhat white pus [...]les bursting forth in the superficies of the body with a Feaver. [Page 251] impure blood, especially the menstruum, which hath Mercurial seeds which of themselves vanish away; yet they are expell'd by stronger renovating and re­storing medicaments, and are safely cured by them, as are the essence of Antimony, Diaphoretical and fixt Mer­cury, Diaphoretical Gold of life, the water of Pease from the signature, it expels the nature of the Measils unto the superficies, and cures it by a Diaphoretical faculty wherein it excells.

The Cure of the Rheum flowing untoRheum is a preternatural deflux of the phlegmatick humour from the brain to the inferiour members. the members, thighs, and feet, is Mercurial medicaments and Diaphoreticks; as also the Tartar of Vitriol, Ellebore, the essence of Iron, Corals, Antimony. Utricus Porta sayeth that it hath his original from the remaining excrements of the most pure blood of the mother wherewith the child is nourished in the matrix; neither will he grant that the infant is nourished with menstruous blood. Notwithstan­ding it is probable, that the spirital aliment wherewith the child is nourished is somewhat infected with tin­ctures and spiritals of the menstruous blood; which may be conjectured from the vaporous substance and spirituality of these blossoms.