THe firſt part of this Concluſion will eaſily appear to them that conſider the operations of natural things, and the impediment of thoſe ſaid operations; for what reaſon can there be demonſtrated, why bodies more ſolid then the nature of things doe require, work not ſo freely as bodies leſſe compact? Is it not becauſe the pores of thoſe bodies being ſhut and more cloſely conjuncted, the corporeal beames cannot finde a due egreſſe. And now unleſſe they were corporeal, no affection that is meerly corporeal could hinder them: And nothing but the change of the forme could deſtoy the faculties of things; but we ſee, that though the forme remain, the operations are hindered. Moreover, unleſſe theſe beames were corporeal, their operations would proceed to any diſtance, and not be hindered by any bodies. If you anſwer, it is by an accident by which things work at a diſtance; why then that accident muſt needs be in a ſubject, and muſt needs work by the vertue of that ſubject in which it is: for I take it to be certain, that no accident, barely conſidered in it ſelfe, can have activity; and therefore except ſuch beams be granted, nothing can work at diſtance by any meanes, therefore thoſe accidents muſt be placed in corporeal beams, poſſeſſing all manner of vertues of that body from whence they proceed: But I would not any one ſhould ſuppoſe I am a maintainer of accidents, who could never as yet diſcern any thing in nature but ſubſtance; unleſſe any man will goe about to conſtitute the poſitions and manners of things ſomething really diſtinct from the bodies; but here I ſpeak out of ſuppoſition, granting ſomething that peradventure ſome would gladly ask at my hand. But beſides what hath been ſaid for our beams, we may adde, that adventitious heat doth promote and adjuvate the operation of things; and how could it do this but by ſtirring up more plentiful beams to iſſue forth? for example ſake we may perceive in Amber, how being heated by rubbing, attracts the chaff to it more forcibly, and many other the like things, that will not operate ſo ſtrongly without they be heated, which heat doth more plenteouſly exhale thoſe corporeal beames, and addeth a dexterity to their operations: Moroever, ſolidity and cloſeneſſe would not keep the power of things unhurt, but that it hinders the diſſipation and ſpending of the beames: Again, unleſſe the beames were corporeal, they would pierce and work through the moſt compacted bodies, the contrary whereof experience manifeſtly teſtifies; though in truth ſome compounded bodies ſend out ſo thin & ſubtle beams, that may pierce through the the pores of all bodies. But to what end do we conceive Nature did ordaine pores in bodies, but that they might be the doors by which theſe beams might iſſue in and out: Alſo the ſenſes could never perceive things ſenſible, but that there proceeds beams from the bodies affecting the ſenſes, as appeares in ſmelling, for odour periſheth with age, and that for no other cauſe then that the beams periſh which conveyeth the odour to our noſtrils; ſo from all bodies there iſſues ſubtil thin rayes, carrying with them the ſhapes of things, which is poſſible to be perceptible to the eyes in a dark place by the help of a tranſlucid connex glaſſe: Againe, unleſſe theſe beames were corporeal, let any man tell me how they could affect the ſenſes; but I have rather wondred, how being mingled with ſo great a confuſion in paſſing though the glaſſe, they can ſeverally explicate themſelves. But let us proceed yet to another ſtrong argument, and more agreeing to our purpoſe, to prove what we principally intend, namely, that ſuch beams or rays do in a continued motion iſſue out of the bodies of all wights; which we ſhall eaſily perform, if we conſider the common natures of all wights; for every creature or wight, that it may live any ſpace, muſt neceſſarily be nouriſhed with food, neither can it live long without it, becauſe the continual iſſuing out of the beames would otherwiſe too much alter the body from its natural diſpoſition, and induce more vacuity and emptineſſe then nature hath appointed for ſuch a body: Now that which in food is dry, reſtoreth the ſolid parts of the body, that which is moiſt, the humours; and why hath Nature need of this reſtauration? becauſe every day, nay every moment, theſe corproeal beames doe plenteouſly iſſue out from the body, yea and from every part thereof; for if this were not ſo, then living creatures would grow to an enormous and monſtrous greatneſſe: And this is alſo the cauſe why creatures decay and fall to deſtruction, and are not ſo long lived as ſtones or trees, or ſome other of the more compacter and more ſolid ſort of bodies; for the vital ſpirits, and natural heat being in creatures free and more at liberty, operate more powerfully, and produce more plenteous exhalations; whence it comes to paſſe that they are propagated to the greateſt diſtance, the ſoule all the while connecting together, leſt they ſhould be utterly diſſipated; for otherwiſe they coul by no means hold the ſpecifick vertue of the body, neither could they work, except the ſoule informed them; for in it lies the natural heat, as hereafter ſhall be ſhewed, which produceth a ſufficient diſpoſition to receive information from the ſoule. But here ſome may ſay, we have ſpoken all this while much, and many things concerning the ſoule, but have not declared what it is, or ſo much as given a bare definition thereof; therefore for their ſatisfaction, and to illuminate the enſuing Diſcourſe, we will in the next Chapter ſpeak ſomething thereof before we proceed any further.

ANd firſt we will declare the opinions of Galen, Plato, Ariſtotle, with ſome other of the moſt Learned Philoſophers of the Ancients; who ſpeaking of Man, have often called him a Great Miracle; and ſo indeed truly contemplated, he will appear; eſpecially in the particular contemplation of the Soule, which is truly Man: But to return to our purpoſe; Galen, a great adorer and profound ſearcher of Nature, durſt not peremptorily determine what the reaſonable ſoule was; yet for that which is commonly called the vegetative or nouriſhing, and the ſenſitive or ſenſual ſoule, he boldly affirmd it to be no other thing then either the natural and vital ſpirits, or the temperament: But as for the reaſonable ſoule, he leaveth it in doubt whether it be of a corporeal nature, or ſome other which is not corporeal, and which ſubſiſteth by it ſelfe, being ſeparated from the body; neither doth he conclude any thing otherwiſe, but that it is either a ſhining ſubſtance and an Aethereal body, that is to ſay, of a more pure and celeſtial nature then any of the Elements; or elſe that it is of a nature that is not corporeal, but yet hath this body (by which he meaneth the animal ſpirit) to be as a chariot to carry it. Thus much for Galens opinion.

Next for Plato, who thus defines it; or rather indeed Alcinous ex ipſius Platonis ſententia, 〈 in non-Latin alphabet 〉 , &c. quae omnia hoc ſonant: Nam cum ſingula anima diſcernamus, merito omnium rerum principium hanc appellavit, ut quicquid unquam occurreret ex cognatione quadam recognoſcentes rebus conſonam illius eſsentiam adhiberemus, Ergo dico eſsequandam intelligibilem ſubſt untiam & indiviſilem, &c. Voluit igitur animam eſſe eſsentiam quandam quae ſe moveret. Thus much for Plato.

Next, Ariſtotle he comes, and he calls the ſoul by a new Greek name 〈 in non-Latin alphabet 〉 , id eſt, actus, which is as much as to ſay, a perpetual motion, and ſaith that it proceedeth from a fifth nature and beginning, which he calleth Heaven; yet he delivereth not himſelf ſo plainly, that a man might judge his opinion, what he thinketh of the reaſonable ſoul in man, whether it be mortal or immortal; nevertheleſſe hee confeſſeth that there is a great difference betweene that power of the ſoule which we call more ſpecially by the name of ſpirit, and between the other twain, which he calleth the nutritive and ſenſitive powers: for he uſeth this word powers, and affirmeth that theſe two firſt proceed onely from the body, and are bred there; and that the vegetative ſoul and power is more in the ſeed and burthen, then the ſenſitive. But as for the third, he ſaith plainly, that it only commeth from without elſewhere, and that onely this is divine. And thus for Ariſtotle. For the reſt of the Ancient Philoſophers, in brief, Pythagoras called the Soule Harmoniam. Hippocrates, Spiritum tenuem per corpus omne diſperſum. Poſſidonius, Ideam. Aſclepiades, Quinque ſenſuum exercitium ſibi conſonum. Heraclitus Ponticus, Lucem. Heraclitus Phyſicus, Scintillam ſtellaris eſſentiae. Zenon, Concretum corpori ſpiritum. Democritus, Spiritum inſertum atomis. Critolaus Peripateticus, conſtare eam ex quinta eſſentia dixit. Hypparchus, Ignem. Anaximenes, Aerem. Empedocles, Sanguinem; with whom agrees Critias. Parmenides, Ex terra & igne conflatum quid. Xenophontes, Ex igne, aere, & ſpiritu miſtam ſpeciem. Philolaus accorded with Pythagoras, calling it 〈 in non-Latin alphabet 〉 : of which ſee more in Philoſophiae naturalis Epitom. ex univerſis Phyſicis Ariſtot. decerptum, Simone Broſerio Authore, Lib. 7. de anima. The ſame Broſſerius in the beginning of the ſame ſaid 7th. Book defines the ſoule thus: Anima eſt principium quo vivimus, ſentimus at que movemur. This definition doth appeare to be taken from her proper paſſions of living, perceiving, and moving. But there is another definition more eſſential, taken from the ſubſtance of the thing, that is, as Ariſtotle alſo hath it; Animus eſt primus actus perfectio que corporis potentia vitam habentis. Where by the word actum, intelligit ſubſtantiam eſſe: Alſo whereas he ſayes, Corporis potentiae vitam habentis, intelligit omnia corporis munia ita dependere à forma, ut niſi per eam nihil facere poſſit. Thus you ſee the opinions and definitions of the Wiſe and Ancient Philoſophers, who by the light of nature only, aſcribed great faculties and power to the ſoule, thinking highly thereof, though plainly they could not conclude any certainty, nor truly ſearch into the depth thereof, not any mentioning the immortality thereof: Let us therefore ſee whether we can produce a true and real definition thereof according to our promiſe in the Title of this Concluſion: Then take it thus. The ſoule of man is a ſpiritual, inviſible, and immortal ſubſtance, endued with power to underſtand and will; but the power thereof it not of and from it ſelf; therefore it muſt needs proceed from another cauſe, which is from power, wiſedome, and underſtanding it ſelfe, and that is God. Yea, it tota in toto corpore, & tota in ſingulis partibus: And as the before cited Broſserius hath it; Eſt que anima hominis eadem & vegetativa, ab officio vegetandi, & ſenſitiva ab officio ſentiendi, & rationabilis ab officio rationandi. And thus far for the ſoule of Man. Now let us proceed and clear the other part of this third Concluſion, and ſhew what the Soule of beaſts and other living creatures is: And this point the Philoſophers agree very well amongſt themſelves, and ſay that it is of the ſame matter that their bodies are compounded of. Whether it be derived and taken from the ſame, or whether it be the propriety of the matter; and therefore they underſtand it to be the vital ſpirit only therein that giveth life unto them, which is of a corporal matter and ſubſtance; or elſe they conceive it to be the temperature or temperament of the whole body generally, which is the propriety of the matter; And ſo the ſoule in beaſts ſhall be the life it ſelf, of which the vital ſpirits, or the temperament, are the inſtruments thereof: which ſeemeth to accord with Moſes ſaying, Gen. 9.4. and Lev. 17.14. That the ſoule of the fleſh is in the blood thereof (id eſt) the life. And although we ſee not with the eye how theſe vital ſpirits, or the temperament of all the parts of the body doe give unto it that life which it hath, yet we may judge, and have ſome knowledge thereof by things we ſee in Nature, which have ſome agreement and reſemblance therewith: For we may well conceive how the flame of a Lamp is nouriſhed by the oyl and wick: where we ſee two ſorts of matter different one from another joyned both together. Beſides, we may perceive how that by the means of this conjunction, & of the temperature and agreement that theſe two things have each with other, the flame being once kindled in them, is nouriſhed & preſerved by them. So likewiſe we propound the vital ſpirit in the bodies of living creatures, as a thin flame engendred of the blood, by vertue of the heart, which diſtributeth it ſelf throughout all the parts of the body, giving unto it vital heat, which quickeneth it, and endueth it with that virtue by which it hath motion & ſenſe, and exerciſeth all its actions ſo that every member doth its office: Now we ſee well in this compariſon the matter that is in the Lamp, and the temperature and agreement that is between the parts of it, and how the flame is fed and maintained after it is lighted; we may underſtand alſo from whence this flame is brought to the lamp, & how this matter is lighted, and that neither the matter, nor the agreement and temperature bred this flame of themſelves, but that it is brought from elſewhere. In the ſame manner we may conceive of that which hath been ſpoken of the vital ſpirit, and of the blood whereof it is bred, and of the vertue and power of the heart in the generation of it. But here it may be ſaid, that there is a great difference between the compariſon of a Lamp and his flame, and between that which we have ſpoken of the generation of the vital ſpirit, becauſe this flame, which we call the vital ſpirit, ſpringeth of the ſelf ſame matter by which it is nouriſhed and preſerved, and is kindled there. And therefore it is requiſite that we ſhould further know what is the cauſe of this, as alſo why the life and motion that are therein, are enflamed by this vital ſpirit, and not by any other means whatſoever, whether it be the blood, or the fleſh: And yet this ſpirit is as well of a corporal and bodily matter, as all the reſt of which the body is compounded; ſo that it hath his original of the ſelf-ſame Elements from whence that matter is derived, out of which it ſpringeth. But of ſuch Inquiſitors I may likewiſe demand from whence the Heavens, the Sun, Moon, and Stars, have their motion, light, and properties? It is certain, they can yield me no other true cauſe, but that God hath created them of that nature, and that he hath ſo conſtituted them, and that he alwayes preſerveth them by the divine vertue and power of his providence. And this ſhall ſuffice for the nature & matter of the ſenſitive & ſenſual ſoul, which we attribute to beaſts. Now for the laſt part of this Concluſion, of the powers and properties that the ſoul of man hath common with the ſoule of beaſts and plants, it hath been, in ſhort, but ſignificant words, declared above, where it was ſaid out of Broſſerius, Eadem eſt anima hominis & vegetativa ab officio vegetandi, & ſenſitiva ab officio ſentiendi, &c. So that here it is plaine that it hath the vegetative quality, which is common with Plants ab officio vegetandi: and alſo its ſenſitive power and quality ab officio ſentiendi: And hereupon they that ſay every living creature hath but one ſoul, ſay well; but there are divers powers thereof in certaine creatures, in ſome more, in ſome leſſe; therefore we call that of Plants by a more ſpecial name (Vegetative) becauſe it hath no more but this bare office and vertue of vegetation, from whence proceeds the name. And albeit the ſoule of beaſts hath the ſame vertue alſo, yet we call it not by the ſame name, but only ſenſitive, under which we comprehend alſo the vegetative ſoul that is in Plants, as a power and property thereof: So likewiſe, although the ſoul of man hath both theſe faculties together, yet we call it not either vegetative or ſenſitive, but onely reaſonable, and that, as afore is ſaid, ab officio rationandi; under which we alſo doe comprehend the vegetative ſoule in Plants, and the ſenſitive ſoul of Beaſts, which is ſufficient for clearing this Concluſion: And this vegetative and ſenſitive power and properties will peculiarly ſit and ſerve our occaſions in the enſuing diſcourſe, and the manifeſtation of the whole Art we treat of.

THis Concluſion will manifeſtly appear, if we conſider that theſe excrements, having lurked long in the body, they imbibe this ſpirit, and ſo conjoyn it to themſelves, intercepting the beames iſſuing from the nobleſt parts of the body, yea, having gotten at the leaſt ſome digeſtion, they are made liker the bodies in which they were concocted, and therefore doe greedily attract the beames with the ſpirits, and the ſpirits do more willingly inſinuate themſelves into them, then into any body not partaker of the ſame. And this may be convinced by common experience; for you may eaſily perceive, that the too much flowing of any excrement, brings and begets grievous Symptomes, weakneſſe, and in the end death it ſelfe, and that not ſo much by expelling the nouriſhment, as by exhauſting the ſpirits; otherwiſe in them that have the Dropſie, how could the too much flowing of water out at the Orifice of the part infected cauſe death, but that the water being impregnated with theſe ſpirits, carries more of them with it then the body can bear in ſo ſhort time? and ſo in all inward abſceſſes, when great ſtore of purulent matter hath filled the breaſt, if by the negligence or ignorance of the Chyrurgeon the matter flow all at once, it is, for the ſame reaſon, followed with death, or dangerous debilities and ſymptomes; for unleſſe the body be every where (according to the proportion requiſite) ſtored with theſe ſpirits, it cannot long ſubſiſt: And this ſpirit, as long as the body conſiſts in his due ſymmetry, is nouriſhed from heaven by the mediation of the ayre, and by the vital ſpirit of the aliment; therefore all things that proceed from the bodies of men men or beaſts, after what manner ſoever, whether naturally, or by force of diſeaſes are impregnated with the ſame vital ſpirit that the body hath; and therefore becauſe they are liker the bodies whence they came, then thoſe things that never were in the body, they quickly imprint the qualities drawn from the body, upon another like body; which ought to occaſion great care, that neither excrements, matter, corruption, or any of thoſe things which came from infected perſons, be left unburied, for the great miſchief that may come by them, either naturally, or by Art, if they ſhould happen to come into the hands of skilful, but indiſpoſed perſons: And hereupon a wiſe man will be cautious of converſing and comming too neer ſick and infected perſons; the rather, if he feel himſelfe diſpoſed to the like diſeaſe; for a body ſo diſpoſed, doth more vehemently attract to himſelfe thoſe beams, and is ſooner changed; and alſo bodies between whom there is a ſimilitude in complexion, and an affinity in nature, doe ſooner ſympathize one with another, as Brothers, Siſters, and Couſins, doe ſooner take diſeaſes one from another, becauſe of their radical likeneſſe inherent in their bodies, by which likeneſſe the infected beames are drawn, and the body more ſpeedily changed: And though the burning of dead carkaſſes, after the ancient accuſtomed manner, be not now in uſe, or permitted; yet great care ought to be had and taken, that all dead carkaſſes be ſpeedily and very deep buried, and that, if conveniently, in moiſt places, and farre remote from the feeding of cattell; for, from ſhallow and ſuperficial graves, ariſeth often unſpeakable miſchiefes: And, I ſuppoſe, this hath been one of the greateſt naturalleſt cauſes why the Plague hath ſo furiouſly raged in London, and many great Cities in times paſt: For I fear, they to whom the care and charge of burial was committed, were then, as they are ſtill, too negligent and careleſſe. Truly the funeral fires of the Ancients (in this regard) was much to be commended; but another cuſtome having now prevailed, it were but little to our purpoſe any further to make mention thereof: onely I conceive it fit to advertiſe Magiſtrates of populous places to be very careful in a matter of ſo great concernment. It is alſo more obſervable, that Witches, and thoſe that deale with diabolical Arts, cannot prejudice any thing at all, without the parts of dead bodies, and the excrements of him whom they deſire to miſchief: Of which, read Wyerus de preſtigiis Daemonum, and Cardamus de ſubtilitate. And as the Magiſtrate ought to take good care of burials; ſo every man, eſpecially if he have enemies, I would adviſe to have a great care of his excrement. But to returne to our Concluſion, which affirmeth theſe excrements to live alſo: which at firſt ſight appears a little harſh, yet to him that well contemplates the matter, it is ſo far from being unreaſonable, that it is impoſſible it ſhould be otherwiſe: Nay, what if it be ſaid that the haire and nailes doe live a certain life propagated from the ſoule? It may be anſwered, that is, becauſe they are as certain parts of the body; but if I ſay, when they are ſeparated from the body, they live with the ſame ſoule they did before, this would be thought more ſtrange: Well, this I will onely ſay of the life of the Excrements, that unleſſe they lived with the ſame life that the wights doe in a certain manner, certainly they would want the vital ſpirit, of which, we have ſpoken of before. Moreover, who can deny that the nailes and haire have life, that hath obſerved in them the augmentative or aſſimulative faculty? at leaſt who can deny it unto them, ſo long as they remain faſtened unto the body, though they want ſenſe, as the bones, and ſome other parts of the organical body doth? Now if they live while they are joyned to the body, though ſenſe be wanting; they ſhall live likewiſe, being ſeparated from the body, as long as they are hairs and nails, keeping the ſame forme they had before, and until they be converted into another ſpecies; witneſſe the accidents, or ſubſtantial moods, which abiding ſtill the ſame, depend upon the ſame fountaine from whence they flowed; and no man can deny, but that the very forme or figure flowed from the ſoule, draweth thence its life, which is propagated by the preſence of the ſoule, by mediation of the vital ſpirit: And a man alſo may thus argue for any excrement. All excrements in the body, by means of ſome manner of digeſtion, have changed the form they had before that digeſtion, and put on another; as may be known by their operations and faculties, which are altogether changed, as for example: The excrements of a dog heal the diſeaſes appertaining to the palat and throat, which fleſh and bones, his natural food and nouriſhment, in their own ſubſtance before their converſion, by what manner of way ſoever you prepare them, cannot doe; nay, though they have been ſtinking and corrupt; which comes neereſt to the nature and condition of excrements: And further, this curative faculty from whence & by which they effect this healing, they obtained no where elſe but from the ſoule of the dog; and therefore being introduced and brought in by that, it it wholly depends of the ſoul, and conſequently cannot be void of vitality or livelineſſe, which ſeems obſcure and unperceptible to ſuch as are ignorant in the Centers of things; which will be more expedient to a Philoſopher to ſearch after, then to ſuffer himſelfe to be tranſported with the ſpirit of contradiction, which is nothing profitable to any ingenious Art. And thus we will paſs our fifth Concluſion.

I Conceive this is a common and received opinion, by all Phyſitians allowed and confeſſed to be true; and therefore needs little proof: ſo that we ſhall onely ſay thus much of it, That the cauſe of this compaſſion flowes neither from the body, nor from the particular form of the part, nor from the likeneſſe (unleſſe likeneſſe be ſo far forth conſidered which flowes from the ſame or the like proportion of the ſpirit) but from the vital ſpirit, which goeth through the whole body, and is reſident in every part thereof: For a diſeaſe terminatively is not of the body, but of the ſpirit; for there is no diſeaſe of the body, howſoever it comes, which happens not by the weaknes of this ſpirit; neither can any diſtemper of the body laſt long where this ſpirit (by which all evils of the body are amended) flouriſheth & is ſtrong. This ſpirit is that nature whereof Phyſitians ought to be helpers, and upon which ground the Univerſal Medicine is built: And unhappy are thoſe Phyſicians, and unhappily ſpeed, who either neglecting or wronging this ſpirit, deſtroy all things by their violence, while they think to cure diſeaſes, and which by opening a veine exhauſt this ſpirit, and by purging the body from hurtful humours by rank poyſons (which kill this ſpirit) thruſt with thoſe humours the ſoule many times out of the body. And there are they, that by their villany and ignorance, have dimmed the glory of Phyſick, which being given over to vain, contentious and unprofitable diſputes, have erred from the ſimplicity of nature; which though they be honoured of the giddy-headed multitude, becauſe of their rich cloathing, and popular applauſe; yet by the ſons of Art (which by great labour, with prying into the Centers of things, have found that nothing is to be attempted againſt natures will) they are eſteemed no better then as the excrements of Phyſick, and ſo to be caſt into the vault of perpetual infamy; but ſtultorum plena ſunt omnia. But we turning to our purpoſe, ſay, that not only the other parts ſuffer with the parts diſeaſed; but that if any diſeaſe, of what part ſoever, doe laſt long, the whole body will be at length affected; elſe how could death follow upon a particular diſeaſe? The vital ſpirit is but one continuate through the whole body, and propagated through every part of it, that if it be hurt in one part thereof, it is hurt in the whole, as it followes.

THat which in the foregoing Chapter we ſaid of diſeaſes, we ſay here of Cures; for there is the like reaſon of both; and this Concluſion put for no other purpoſe, then to ſhew caeteris paribus, that there is no odds whether thou apply the medicine to the part affected, or to another, provided by thy medicaments thy intent be to fortifie the vital ſpirit: For if this ſpirit be fortified in any one part, the whole is fortified; becauſe being of a fiery and heavenlye natur, that ſtrengthening is quickly found in the whole latitude thereof; for it is impoſſible that ſo ſubtle, active, ſpiritual, clear, and aethereal a thing, ſhould ſuffer any thing in any part, which it ſhall not very ſpeedily ſuffer in the whole: The experiment whereof we ſee in outward poyſons, which infecting the neereſt ſpirits, ſtraitwayes, unleſſe the ſpirit be fortified, infecteth the whole ſpirit in the body; for it is impoſſible, that by the ſting of a Scorpion in the foot, the ſubſtance of the venome ſhould (as ſome dream) come to the heart; but becauſe one part of the ſpirit being powerfully infected, the infection of the whole muſt needs ſpeedily follow: So by the inflammation of any part, immediately followes a Feaver, though the part inflamed be never ſo far from the heart. And as of Diſeaſes, ſo we may conclude of Remedies: But that remedies applyed to the part affected, doe more good, and more ſpeedily help, it is long of frequent egreſſion of ſpirits in that part, the cauſe whereof look for in the following Concluſion. It is very neceſſary therefore that thou chooſe a part fit for thy purpoſe; for except thou do ſo, thou wilt be deceived & aſhamed; for thou ſhalt not work everywhere alike: And therefore ponder well the following Concluſion.

THis Concluſion being moſt neceſſary for Practice, is of it ſelfe manifeſt, and followeth upon the Premiſſes; for doubtleſſe the more intimately any Agent is joyned with the Patient, the operation is more ſpeedy and better; for what can hinder action, but undue approximation? which impediment we here muſt ſtudy to avoid, ſeeking the vital ſpirit in his nakedneſſe, that it may be the ſooner affected by a due and convenient application, and may the more ſpeedily be freed from things hurtful and extraneous, and ſo quickly change and rectifie the whole body ſlipt into diſtemper: For, if where it is moſt naked, it be then freed from extraneous things, becauſe it is not ſo fettered and clogged with evils, then certainly there (if one know the right ſubject) and uſe the right inſtruments, may it be made ſooner to free the whole body from diſtempers: For, being fortified in one place, it will ſtraitway be fortified throughout: For, as a diſeaſe is never truly, but when the whole ſpirit is affected with a ſickly diſpoſition (for till then it is but ſome ſpark in fier • , in the making or breeding) which diſpoſition, at the beginning, affected but one part, and that affection not hindered, corrupted the whole; ſo muſt we alſo Philoſophize concerning the recovery of health. But here are two things requiſite; Firſt, that thou ceaſe not the application, until the diſeaſe be fully cured: For, if thou leave off before that time, the part that is yet infected (if the infection be ſtrong) will again infect and corrupt the parts thou hadſt made whole, and ſo leave thee to begin the ſame labour. Secondly, that one part anſwer another; for he that will happily cure diſeaſes, muſt begin at the root: And if the root of the diſeaſe be in the head, then cure the vital ſpirit proper to the head; if in the ſtomach, to the ſtomach, &c. For although the vital ſpirit confidered in it ſelf, have no heterogeneal parts, but be everywhere, and whole, like the light, like it ſelf; yet as it is in the body, it is varied according to the parts of the body by certain adjuncts which are very conſiderable: And therefore the rayes or beames proceeding from the head, do in that diſpoſition contain the ſpirit, as the head doth, as by the things already ſaid may be gathered: The naked ſpirit therefore, affected with the diſpoſitions of the head (if the root of this diſeaſe be in the head) is to be taken, and remedies applyed to that. But before we proceed to other things, it will not be amiſſe to confirm the truth of this Concluſion by experience. There's no man doubts but that in the blood the ſpirit is moſt naked; therefore the Phyſicians know that the naked ſpirit in blood is ſooner infected with poyſon then the ſpirit of any other part; for venome being put into a vein, doth ſooner diſſolve and looſen the whole frame of the body, then twice ſo much taken in meat and drink inwardly; yea, although it be taken faſting, and without any vehiculum, which confirmes the truth of our Concluſion. I ſhall ſpeak little more hereof, leſt evil ſhould enſue by thoſe who are wickedly and maliciouſly inclined; only give thee this caution, that God is the revenger of all ſecret and wilfull veneficiators.

THere are many things neceſſary for him that intends to undertake upon him the practice of this Art, and to do good by it. Firſt, he muſt know diſeaſes; for how elſe can he cure them? It is true, the ignorance of the diſeaſe is not here ſo dangerous as in common Phyſick, becauſe we here uſe external Medicines, and alwayes comforting; and there internal, and for the moſt part not void of poyſonous qualities; but though it be not dangerous to the Patient, yet it may be a ſhame to the Phyſitian. He then that is well ſeen in the knowledge of diſeaſes, let him next ſeek the part firſt and principally affected; for if this be unknown, he ſhall never doe any thing to the purpoſe. He muſt alſo have abſolute knowledge of Simples, and know as well the internal as external ſignature of things, whereby th ſimples are ſigned, as well to the parts of the body, as to the diſeaſes; for we uſe none but ſigned things to this Art: But ſignature being double, to wit, External and Internal, we will uſe thoſe Simples that are externally ſigned, as being beſt known to us, except Experience, which is alwayes to be obeyed, be to the contrary. He that knoweth the nature of Simples, cannot be ignorant of the time fit for the ſowing and gathering of them: But this Science cannot be thought ſufficient without Aſtrology; our Phyſician muſt therefore be skilled in the Planetary diſeaſes and Plants, that ſo he may oppoſe thoſe with theſe; yet ſo, that to diſeaſes (whether ſtrong or remiſſe) he be ſure to oppoſe a Plant of a ſuperior degree: In a word, he muſt well underſtand the ſecreteſt natures of men and ſimples. I deny not, but one day this Art may be manifeſted, and very eaſie; but as yet it is in its cradle, and lies lurking in the ſecret deske of ſome men; and therefore he that will attempt it, muſt of neceſſity, from the aforeſaid Concluſion draw ſome particulars; yet I would adviſe all men by the way, that in the interim they would miniſter inwardly ſuch things as are comforting, proper for the diſeaſe, that ſo the cure may be ſafelier, ſooner, and more pleaſantly done; yea, if peradventure ſometime in ſome diſeaſes there muſt more violent things be given (which we muſt ever avoid as much as we can) yet this comfort we have from this Art, that by it nature is ſtrengthened and kept from being overthrown by violent things; which conſider how much it imports. Moreover, I would perſwade, that until ſafer purgations be found in this Art, thou wouldſt be content to uſe theſe following, or the like, as the diſeaſe requireth; for theſe doe not much travail the vital ſpirits, and work without nauſeouſneſſe and gripings: Hitherto I have kept them ſecret.

IN as much as the vital ſpirit being fortified, can by its own power free the body from noxious humours, it may be doubted whether in cures done by this Art, Purgation be to be premiſed: But for the further and ſpeedier diſpatch, we will admit to begin with Purgation; for the oppreſſed ſpirit is relieved, and is made fitter, being helped by our Medicine, to doe the other things; and when it is free, it is more eaſily changed and reduced into its former eſtate; for there are ſome of the Philoſophers, which before they give a Doſis of the great Elixar, firſt think fit that the cure may be more eaſie to free the body by purgation; how much rather then in this Art? Now whether it be beſt to doe it by the common and ordinary wayes, or by Diaſtatick, it may be doubted: Well, firſt it is to be conſidered, that there are very few Simples violently purging, that doe not hurt the vital ſpirit by their great proportion of venenoſity. Secondly; there is not yet found any medicine purging magnetically (except ſome ointments commonly known) which utterly wants all venemous qualities; and therefore I would have them quite forborne, becauſe they may be cauſe of more miſchief, then if they were given inwardly: But unguents or oyls may be commodiouſly uſed, if the diſeaſe lurk in the ſtomach, inteſtines, meſeraicks. I will give an example of one that doth gently looſe the belly: Take Aloes hepatick, lb. Myrrhe ℥ 5. pour halfe a pound of the gall of a Bull upon them, and draw off the oyle in a retort, which thou maiſt uſe per ſe, or in forme of an unguent, anointing the ſtomack, and all about the navel therewith; and afterwards, covering it with a ſpunge, wet in the oyle, or oyntment, and thou ſhalt have a benigne and harmleſſe purgation, that works without all nauſcouſneſſe or gripings. There is much ſpeech of an herb in the Weſt-part of Ireland, called by the Natives Mackenbuy; and from men of credit I have heard it reported, that if any man carry this herb about him, it purgeth him ſtrongly enough, without any gripings: But that it doth not this by way of corroborating the ſpirit, it appeares in that, if one carry it too long about him, it breeds a dangerous flux. There are that aſcribe the ſame power to Petum, or Tobacco, if it be tied to the flank: So the milky juyce of Tythimale, mixt with ſalt, and put into the new excrements of the belly, doth violently looſen, but not without pain; yet theſe things muſt be warily uſed, neither is it ſafe to apply any medicine that purgeth vehemently, to the vital ſpirit nakedly, either by excrement, blood, or any other means.

We will therefore preſcribe ſome things to be taken inwardly, which are benigne, and agreeable to nature, till better may be found out. The firſt ſhall be the Specifical Purger of Paracelſus, which is good almoſt for every diſeaſe, whether the operation be according to Crellius, Hartmannus, or Tenzelius: Alſo you may uſe Mercurius vitae; if for a vomit, precipitate the pouder by common water; if by ſiege onely, then precipitate it by oyle of Tartar, and after precipitation, waſh it well: If afterwards it be ſprinkled with oyle of common ſalt, and ſo left in digeſtion three or four daies, and then once or twice waſhed, it purgeth gently and univerſally, which is an high ſecret in the Dropſie: Moreover, if common ☿ vitae be well ground with common decrepitated ſalt, and again waſhed, and this work be thrice repeated, it leaves much of his violence: Alſo our Specificum purgans of our own invention, is of no ſmall moment; for it drawes the humours ſweetly out of the whole body, and opens obſtructions. Angelus Sala his Chryſtallum lunae, freeth the body benignly from all wateriſh humors, & wonderfully helpeth the Dropſie: Our ☿ coeleſtis of all Minerals moſt benignly purgeth the belly, it is fit for every one; it opens obſtructions, and freeth the head from humours, it ſtrengthens the ſtomack; neither are there any ſymptomes to be feared, as there is in all other ☿ als. The preparation is thus: Take of common ☿ precipitated white, dulcified with often waſhing, and dried as much as you will, of oyle of vitriol as much as will make a paſte of it, and put them in a glaſſe, and ſet it in the Sun for 14. daies; then take it out, and dry it, and ſprinkle it with oyle of Tartar, as before; then take it and dry it again, doing as before the third time; then waſh it to a pleaſant tartneſſe, dry it and keep it for thy uſe: The doſis is from 6. graines to 15. according to the age, diſeaſe, and habitude of the body. It purgeth onely by ſiege; neither is there fear of ſalivation, though neceſſity force thee to uſe it often.

The glaſſe of Antimony, purging only by ſtoole, is a moſt noble remedy in all melancholy diſeaſes and affects of the head; neither is it far from a ſpeciall Purger, and therefore may be ſafely uſed in every diſeaſe that requireth evacuation: It is made of the pouder of vitrum Antinoonii, made by it ſelfe, by irroration of the oile of Vitriol, even almoſt as our ☿ Coeleſtis was made in this manner.

℞ Vitrum Antimonium ℥ 1. of oyle of Vitriol as much, mingle them well in a glaſſe-morter, and dry them by the fire; this doe ſeven times, each time drying them well; at laſt, the pouder being dry, have in a readineſſe a ſpirit of wine made thus: ℞ Maſtick ℥ 1. very good ſpirit of wine lb 1. digeſt them together four dayes; then decant the ſpirit of wine, and macerate the prepared pouder of Antimony in it for three days; then put altogether in an earthen pot; make it hot, and kindle the ſpirit of wine, ever ſtirring it with a ſpatula, till the flame ceaſe, and dry well the pouder that remaines. The doſe is from four graines to ſix. But now I will ſhew thee the beſt preparation of Stybium that ever was; it is an univerſal medicine, curing all diſeaſes; and if any thing can ſtand in ſtead of Aurum potabile, this may, though it be ſomewhat weaker: I have written it in dark words, leſt the unworthy ſhould meet with it: It is made of Hungarian Stybium by the multiplied fire of nature, calcined into moſt white pouder. Take heed of the fume, which will be much; but if by this calcination thou doſt not finde the weight increaſed, thou haſt erred; therefore put it into the fire again, until it increaſe in weight; then is the calcynation done. Take of this pouder ℥ 1. of the ſpirit of the higheſt vegetable lb 1. mix them, and digeſt them twenty dayes, or a moneth; then decant the liquor: The doſe is from ʒII to ʒIII, and ſo to ℥s: A profound ſecret in all diſeaſes. If thou haſt a mind to make uſe of the pouder remaining, then calcine it as before; the calcination is ſoon done, and the pouder will be encreaſed in power and weight; ſo haſt thou a perpetual mineral of health. I have ſaid much to thee, if thou underſtand me; neither dare I ſpeak more clearly; uſe it to the benefit of the poor: If thou underſtand the ſenſe rather then the words, I have ſhewn thee the way to greater matters. Further thou mayſt uſe our mineral Panchymagogon in all Obſtructions, Dropſies, and the like affections: It is made of ☿ vitae, vitrum Antimonii prepared as before, ana ℈II: ☿ coeleſtis ℈III: Let them be well mingled, and then with the ſpirit of common ſalt ſaturate with gold, let there be made a paſte, which dry, and ſprinkle again with the ſpirit of ſalt; doe thus thrice: at laſt infuſe this pouder in the ſpirit of wine, digeſting it three or four dayes; then heat it ſo that the ſpirit may take fire, and ſtir it with a ſpatula till the flame ceaſe; then dry the matter and poure on it ſpirit of wine, and doe as before three times; then dry the pouder, and keep it: The doſe is from ſix graines to ten, as ſeems good. In ſome diſeaſes this may be mixed with the reſina Scammonii, ſo will it neatly purge all the humours of the body: Theſe are taken out of the family of Minerals, then which there can be no better given; out of the vegetative family many things may be taken: The chiefeſt I uſe, follow. I cannot too much commend the Reſina Scammonii, whether it be taken by it ſelfe, or with Tartar vitriolated, or Chryſtalline in a convenient doſe, or whether you adde unto it Antimony purging downwards; but then you muſt uſe leſſe Chryſtal of Tartar; as for example: In an intermitting Tertian Feaver, the body being indifferently diſpoſed to Purgation, give the reſina Scammonii 12. graines; of the glaſſe of Antimony purging downwards 2 or 3 graines; of Chriſtal of Tartar 6 grains, thou ſhalt certainly cure all Feavers: But this medicine muſt be given before the Paroxyſm, that Nature and the Phyſick may work together: If need be, let it be repeated; beſides, thou mayſt varie the doſe according to thine own judgment: This doth likewiſe cure continual burning-feavers, if it be given the firſt and ſecond day while the Patient is yet ſtrong; thou mayſt, if thou wilt, afterwards uſe ſome Diaphoretical, eſpecially of thoſe that procure ſweat, not by colliquation, but confortation, as the aforeſaid preparation of Antimony. Out of what hath been ſaid, thou mayſt learn to make a Panchymagogon, if thou know how to vary the doſis of the ingredient according to the variety of the humours: Thou maiſt alſo uſe the extract of black Hellebore for all melancholick diſeaſes made by white wine, eſpecially in the ſuppreſſion of the Menſtrua's, and all diſeaſes ariſing from thence: And thou maiſt adde to theſe the roſen of Scammony: ſo ſhalt thou both haſten the operation, and take away the nauſeouſneſs which often proceeds from the Hellebore: That which is by Rulandus called the golden ſpirit of life, is good for many diſeaſes: It is made with a ſtrong ſpirit of wine, drawn from the Trochiſques of Alhendale, or the tincture: The doſe of the tincted liquor is from ℥ ſem1. to ℥1: Thou mayſt alſo in all diſeaſes of the Liver or Meſeraicks uſe with good ſucceſs our extract of Rubarb: It is made with the water of Cichory, whereunto is added the oyle rectified from his ſalt, together with the ſalt thereof, all digeſted till they be united: It is given in water diſtilled from the extract, or in Cichory-water, from the quantity of ℈2 to ʒ1: Steep ſome Rubarb in Cinnamon-water, which preſſe forth, and ſtill in a glaſſe limbeck inbalneo, till the flegm be drawn off; the ſubſtance remaining like honey, keep cloſe ſtopped, good for Cramp, Gout, or Melancholy, Park. 159.

Alſo our ſpirit of health helpeth many diſeaſes, eſpecially in diſeaſes of the Spleen, Hypochondriack paſſion, and all melancholy diſeaſes, windineſſe, as well of the ſtomach as inteſtines, and in the diſeaſes of the Mother, which I have uſed with great ſucceſſe; it is thus made: Take of the ſtrongeſt ſpirit of wine lb 1. Sennae Elect. ℥2. Black Hellebore prepared according to Hartman ℥6. Oleum aniſi & faniculi ana a few drops. Bruiſe the Senna and the Hellebore, & macerate them in the ſpirit of wine, putting often upon them the ſaid oyles for 14. daies ſpace; then take them out and preſſe them, and put as much of the new ſpecies as thou didſt at firſt; digeſt them and preſſe them againe and againe; put new as at firſt, doing all things as before: After the laſt expreſſion keep the ſpirit for thy uſe: The doſe is from ℥ſs to ℥1. I have likewiſe uſed Caryoſtinum chymically prepared very happily: The chymical oyl of Anniſeed taken in broth or in wine three or four drops at a time, at the moſt, healeth the ſame diſeaſes: The Extract may alſo be uſed made thus; infuſe the ſeeds bruiſed 24 houres in the ſpirit of wine; let it ſtand as long in balneo, then preſſe it forth, and diſtil it in a glaſſe, the reſidence keep for uſe againſt the Epilepſie, Spaſm, yea Madneſs; Park, cap. de Aniſo. The chymical oyle of Roſemary is commended for many griefes, but one drop or two at once: Alſo an oyle made by inſolation thus; ℞ the flowers, and put them in a ſtrong glaſſe well ſtopped, and digeſt them in hot horſedung 14 dayes; which then take out, and unſtop it, and lay a fine cloth over the mouth, which put in another ſtrong glaſſe, and an oyle will diſtil, which is a moſt ſoveraign balme for benummed joynts, conſumption, tiſick, the whites, peſtilence, jaundice, dim eyes, obſtructions, wind, hypochondriack paſſion, indigeſtion, &c. Park. 77. Lavender alſo is commended for many griefs: Make therefore according to the former directions, either an extract or oyle: It is good for Apoplexy, Epilepſie, Sppor, Convulſions, Palſies, Syncopes, and ſtrengthens the ſtomach, opens the liver and ſpleen, provoketh the menſtrua's, good againſt the Collick; but the oyle muſt be ſparingly uſed, becauſe of its fierce piercing ſpirits.

For Vomits, I uſe the common ones, neceſſity forcing; but I prefer that aqua benedicta Rulandi, deſcribed by Hartman in his Chymica Praxi: It is made of Antimony and Vitriol ana, and twice or thrice as much of Sal Niter into Crocus metallorum, which being exquiſitely ſweetned, is given by infuſion ℈1, or ſomewhat more, as the ſickneſs requires in ℥3 of whitewine. The Vomitorium Conradinum Crollii is not to be deſpiſed. The coagulated Aſari deſcribed by Hartman in the diſeaſes of the ſtomach and meſeraicks, when there is need of vomiting, is very good: The cold Purgers of Angelus Sala, in continual and burning Feavers, is an excellent remedy: ☿ vitae both vomiting and purging in rebellious diſeaſes, is excellent alſo whileſt the party is ſtrong: Alſo the extract of white Hellebore given in a convenient doſe, cures all paines in the head that ariſe from the ſtomach or the lower parts. And ſo much for Purging.

CAuteries are uſed of many, that either know not, or conſider not why they uſe them: And this manner of evacuation of all now in uſe is leaſt natural, eſpecially when it is uſed by way of preſervation; for it weakeneth the member, it opens a way for the vital ſpirit to goe out; it alters the whole body by waſting the natural heat; ſo that almoſt all that uſe it, are either of ſhort life, or elſe growing fat, and diſabled for the duties of life, and fall ſooner then they ſhould into old age: For whereas nature thought good at firſt to make ſo many Emunctuories for the body of man, theſe men by making more, ſtir her up too much: Hath not God given medicines to purge the nocent humours by natural Emunctuories? and we to make others for our ſelves, is this to follow nature, or to go quite contrary to her? They will ſay they do it to evacuate humors, which elſe would cauſe a diſeaſe: And have not we other meanes in imitation of nature to doe it? But if they be once evacuated, they will come againe, they will indeed, if thou know not how to fortifie nature: They are fooles, that intending to cure a diſeaſe, are conſtrained to make it far worſe: For my part I never ſaw any one by this meanes ſoundly cured; I have ſeen many weakned. But are theſe Fontenellae, as they call them, utterly to be condemned? Surely if the humour be impact in a member not extremely weakened, peradventure I would admit them; likewiſe to intercept a humour comming to a weak part until the part be fortified: Alſo in averſion thou maiſt uſe them for a time, but warily, but it is better altogether to forbeare them. If thou wilt follow the trivial wayes, then doe it not in a weak body, nor in a child, except for a ſhort time, nor in a weak member, nor in a body extremely cacoochymical: But if thou doe uſe them, then handle the purulent matter that comes from them according to the precepts of this Art, and apply to the wound thoſe things that are eſpecially proper to the diſeaſe, and then thou mayſt doe wonders: The ſame is to be underſtood of blood drawn by Phlebotomy, by which thou mayſt doe great matters, as ſhall be ſaid in the Chapter of Blood.

NOw we have declared our mindes ſufficiently of thoſe things that are helps unto this Art; we will proceed further, and demonſtrate what Medicines are to be choſen therein, that we may the better underſtand the matter of our Phyſick: And here take dilgent notice, that thoſe things are principally to be choſen that beare the ſignature of the diſeaſe, and of the part principally affected: For the knowledge whereof, I would advertiſe thee to be converſant with Crollius, and diligently to peruſe his Book de ſignaturis internis rerum, vel de ſignaturis plantarum humanamembra ſimilitudine repraeſentantium: In the mean time ſurely, if thou knoweſt the Specificals (though the ſignatures doe not appear) yet there needs no doubting of them, for they have either ſuch an externall ſignature, as we do not perceive lying hid perhaps in their motion, number, &c. or an external one unknown unto thee becauſe thou art ignorant of the Anatomy of them.

If thou therefore know any ſpecificalls, contrary to any diſeaſes, apply them diligently, according to this Art to thoſe diſeaſes whereto they are proper; in the manner as ſhall be taught.

Thoſe that help by any known quality, are not ſo much worth as to be taken into this Art, for the matter of our Medicines, unleſſe it be when they have aſagacity (Mark well what I ſay) for theſe things ought to be precious to thee; for then if any externall quality hurt the body or the ſpirit moſt violently, thou muſt uſe theſe ſagacious plants endued with a contrary quality, which have more ſpirits. And thoſe herbs and plants we call ſagacious, which know how to avoid their enemies and embrace their friends; as for example, the Olive tree is a friend to the Vine, and the oake is an enemie to the Olive; likewiſe the Colewort is the Vines Enemy: of which ſee Levinus Lemnius de occultis naturae miraculis, Lib. 40. Cap. 10. and alſo Bapt. Porta in his Magia naturae, lib. 10. Cap. 90. de Sympathia & Antipathia. Now theſe ſagacious herbs and plants have a ſignature againſt diſeaſes which have ſome property contrary to them; ſo the Salix or Willow is ſigned to a dry Hectick, for it hath the power to grow apace, and though torn or cut from the trunke; if yet it be pricked into the ground, it dyes not, but growes preſently into a tree and gets roots of his own: Likewiſe the Oak dyes not of a long time, and therefore that is to be uſed when and where diuturnitie of time is required: and ſo of all other: now you ſee that ſuch herbs are to be choſen, as have in them the ſignature both of the member and the diſeaſe; but becauſe it is ſomewhat difficult to find one that hath both the ſignatures, thou mayſt take two of a divers ſpecies and ſo it will operate the ſame effects, if thou be cunning in the application. This one alſo more I ſhall advertiſe thee of, as the greateſt ſecret in this Art, namely that the medicines taken from mens bodies, if they be rightly uſed will perform the greateſt matters. Therefore ſearch with the moſt diligence what parts or excrements of the body, conduce to the diſeaſe; for thou muſt have a due compoſition thereof, if thou mean to effect any good therewith: Take Example by the weapon ſalve, by meanes whereof wonders are performed in Chirurgery. If thou canſt imitate the compoſition thereof, and canſt mix together ſuch, or the like ingredients, fitting other affects, thou wilt admire the wonderful operations thereof! And becauſe I would not have thee ignorant thereof, I will give it thee here even in Oſwaldus Crollius, own words in his Baſilica Chymica under the name of his unguentum Sympatheticum ſeu ſtellatum Paracelſ • and under the Title of vulneraria.

℞ Adipis verris aprugni, Vrſini, ana lotones oct. i.e. 4 ℥s.

Quo ſeniora animalia, eo melior adeps; tamen non ultra ſeptennium:

Vtrieſ que animalis adeps prius in vino rubro per dimidiam horam lento igneibulliat; poſtea effundatur ſuper aquam frigidam & cochleari colligatur pinguedo innatuns; quicquid fundum petit, abjiciatur; poſtea ℞ Lumbricorum ex vino vel aqua lotorum ſextarios duos; nam in affectibus nervorum magnum uſum habent; torrefiant in • ollae tecta in fornace piſtoris; cavendum tamen ne adurantur; poſtea terantur in pulverem.

℞ hujus pulveris Cerebri aprugni ſiccati, Citrini, Sandali odoriferi, Mummiae Communis Egyptiorum, Haematitis ana 1 ℥.

Demum accipe uſneae è Cranio hominis violenta morte perempti abraſae, Luna creſcente & in bona domo exiſtente, Veneris ſi fieri poſſit, non Martis aut Saturni, ad pondus avellanarum duarum circiter, hoc eſt 1 ℥. Ex omnibus tritis & invicem mintis cum adipe aprugni & urſi ſecundum artem fiat unguentum in vitro clauſo vel pyxide diligenter adſuos uſus reſervandum: Paretur unguentum ſole in Libra exiſtente, hoc eſt in Autumno.

The uſe of this famous Sympathetical unguent followeth, with the effects and virtues.

By this ſalve are cured all wounds, by whatſoever weapon they are made; either by blowes, thruſts, falls, if the weapon may be but had that made the thruſt, or ſtruck the blow, though the partie wounded be many thouſand miles diſtant, ſo it be a curable wound in nature, and tha • none of the three principall members be hurt, nor the nerves nor Arteries, neither being duely applied will ſuffer or permit any noxious ſymptomes to abound, becauſe it is conglutinative, ſuppurative and renovative; then take the uſe of it thus.

Annoynt the weapon with the which the partie was wounded, once a day, if the wound be great, or neceſſity compel; otherwiſe but once in 2 dayes, and lap it up with a clean cloth, and in a warm clean place, but not too hot; keep it ſo lapped, take heed no duſt fall on it or cold winds blowe on it, for it will much offend the party though never ſo far diſtant. And this is ſufficient to ſtop the mouthes of thoſe Calumniators that contemn and deſpiſe this famous diaſtaticall unguent, injuriouſly ſaying it muſt be but a ſmall wound or hurt; and then nature it ſelfe by but only wrapping it from the aire will in a ſhort time effect the cure. But to ſuch I make anſwer, that whatſoever wound is in nature curable by the hands of any expert Chirurgeon, the ſame may be done by this famous ſalve (except before excepted) But better to clear theſe ſcandalous ſpeeches; and to ſtop the mouthes of theſe ignorant, but malicious detractors, Let them in the ſmalleſt wound, make this experiment. viz. after they have artificially dreſſed the knife, ſword, rapier or inſtrument whatſoever, that made the ſaid wound, let them a little after wipe clean away the ſaid anguent, and inſtead thereof applye ſome Corroſive to the weapon, as aqua fortis, Arſeniall powder, ſpirit of Vitrioll, or the like, and then let them tell me how the Patient fares, though never ſo far from them, and let them mark then what pain is procured to the patient thereby, and what ſymptomes follow if ſpeedily carefull remedy be not ſuddenly uſed; & and this I hope is ſufficient to ſtop the defamatory tongues of illiterate inveterate Zoillans who carp at all things that are out of the reach of their ſhallow capacities. But to return to our unguent. Now before you annoynt the weapon & wrap it up, you are to conſider whether the wound was made by the point only; for then you need to annoint no more then the point, or ſo far as it entered into the fleſh, neither need you here to ſtich up the lips of the wound, but only to bind it up with a fair linnen cloth firſt either dipped in the Patients Vrine or in warm wine: and that day that one annoints the ſaid weapon, let him abſtain from Venery. Alſo obſerve that aſſoone as the weapon is annointed, the bleeding will ceaſe of its own accord, bleed it never ſo faſt before. In the fractures and ruptures of the bones you muſt adde ſomewhat of the powder of Comphry the great or of the herb Oſteocolla, or of the roots of black Hellebore. Next if thou having the weapon thus anointed, deſire to know whether the Patient be about to dye or to recover of the ſaid wound, then hold the weapon ſo anointed, over hot coales ſo long till thou canſt but only ſuffer thy hand to touch it, and then ſprinkle the fine powder of red Sanders and the bloodſtone upon it, and if it ſweat or ſhew drops of blood, then the patient is in great danger; otherwiſe not.

Alſo if thou canſt not come to the weapon that hurt the party, then take a Willow-ſtick and open the wound gently and put the ſtick into it till it bleed a little, and after the blood is dried, not either by the ſun or fire, for thoſe exhale the ſpirits, but of its owne accord, then dreſſe this ſtick as the weapon, or put into the box where the unguent is, leaving it there till it be fully cured.

If the wound be deep or great, then every day in the morning you muſt cleanſe and lap it up with a freſh fair linnen cloth, uſing no other extraneous oyle or unguent: But to every new wound you muſt obſerve to uſe a new willow ſtick: To cure the tooth-ach herewith, Take a penknife or other inſtrument and ſcarifie the gums till they bleed, and then dreſſe the knife with the unguent and preſently the pain ſhall be gone. Alſo if a nayle be run into the foot of man or horſe, firſt pull it out, and then anoint it as above, and it ſhall inſtantly heale it without ſuppuration. And thus we may cure all living creatures that have fleſh and bones. For further ſatisfaction to all the oppoſers of this our Hepliotrick or Traumatick unguent I referre them to the learned notes of Hartman, upon Baſilica Chymica Crollij under the title of his vulneraria afore ſaid. But it is now time to return to our purpoſe; onely this digreſſion I thought good to inſert here that the true and diligent enquirers after natures ſecrets may be encouraged to goe on chearfully, till they have attained their deſired ends.

THere are many wayes and meanes whereby this Art applyeth Medicaments to the naked ſpirit; but for Methods ſake we will contract them into two in general: The one we will nominate, and call Tranſplantation; the other naked Application. Now Tranſplantation is when by meanes of the diſeaſed Mummy, we put the diſeaſe into a Plant, or into another living creature, and ſo procure the Patients recovery; for when the plant or creature hath drawn to it ſelfe the evil complexion that troubled the ſpirit vital; then the ſpirit is thereby freed, and made ſit, and enabled to exerciſe his due functions: But the creature or herb into which the diſeaſe is planted, languiſheth, and at the length, unleſſe it be cured, dyeth: And now here this caution is to be diligently obſerved, that we ſtrive not in vaine for to tranſplant the diſeaſe into another creature which hath too ſtrong a ſpirit; for the vitat ſpirit being ſometimes very ſtrong, reſiſts vehemently, and then all the preparation doth no good. But into Plants never ſtrive to tranſplant the diſeaſe, unleſſe it be in ſome property contrary to the diſeaſe; eſpecially take heed leſt it have any occult quality contrary to the nature of man, or might by its too much violence (after it hath attracted the diſeaſe and as it were digeſted it) attract more then it ſhould: For by tranſplantation, not only the evil, but the good is ſometimes attracted, and communicated to another: And from hence it is manifeſt, that they that tranſplant hair into a Willow to make it grow, and leave it there longer then they ſhould, doe weaken the head, and dim the ſight; for the Willow drawes the ſpirit out of the head too violently: And from hence it appears that a true Artiſt may obtain to himſelfe a ſurpaſſing ſtrength out of an horſe, or bull, or the like ſtrong creatures, if he know the right and ingenious uſe of this Tranſplantation. To proceed, this Tranſplantation is two-fold, Immediate, or Mediate: The Immediate is that which is done to any living creature by Mummial things; for ſo the thing whereunto it is applyed, appropriates unto it ſelf, and converts into his own nature the good or evil quality of the Mummy; and either freeth the ſpirit from ſuch a quality, if it be evil; or appropriates to it ſelfe the ſpirit, if it be hurt by no evil quality, and ſortifies it ſelfe by this ſpirit, by meanes whereof it can bring in the qualities and temper of the body into the thing whereunto it is applyed: And that thing, by meanes of theſe qualities, unites the ſpirit into it; and by that, and in the vertue of it, can work many admirable things: And leſt you ſhould here be deceived by the word Mummy, underſtand that it is whatſoever is impregnated with the vital ſpirit, and can exhibit it nakedly: Others have called the vital ſpirit it ſelfe Mummy; but I conceive it not ſo diſtinct. Next, Mediate tranſplantation is that which is done by immediate tranſplantation; as if any quality be tranſplanted into an herb convenient, and that herb given to an animal; then the quality, or the ſpirit tranſplanted into that herb, will be tranſplanted into the Animal to whom it is given: And by theſe meanes wonders may be performed: But take heed of abuſing this profound knowledge by acting evilly: And here alſo note, that due putrefaction doth excellently prepare the aforeſaid Mummy; ſo that any quality may be introduced into Animals; and experience finds, that blood doth beſt admit of ſuch putrefaction.

Now the other part of this Art, called Naked Application, is nothing elſe but the applying thoſe things to the Mummy which can either correct the evil quality, or can draw the vital ſpirit off it; by which laſt meanes alſo immediate tranſplantation may be done as in ſome amatories it is manifeſt: And in this Application eſpecial regard muſt be had; Firſt, that nothing endued with any venemous quality be applyed to the Mummy; for then the ſpirit being and living in the Mummy, and being prejudiced by that meanes, doth eaſily communicate its hurt to the whole: But if thou follow the former method concerning Signatures, thou canſt not eaſily erre.

Secondly, Take heed leſt by evil dyet in the time of Application, thou deſtroy not the whole work.

THere are ſix manners of Tranſplantations; viz.

1. Inſemination is when a Magnet impregnated with Mummy, is mingled with fat Earth, wherein the ſeeds of Herbs agreeing to the diſeaſe are ſowed; for the earth being ſifted and mixed with the Mummy, and put in an earthen pot, and the ſeeds ſowed therein, and watered with the waſhings of the diſeaſed member, or of the whole body, if it be all affected; ſo in time convenient all the diſeaſe ſhall be tranſplanted into thoſe ſeeds, provided, as is ſaid above, the ſaid ſeeds be agreeable and proper to the diſeaſe: If time and occaſion require it, they are to be watered every day with the ſaid waſhings of the part, or the whole, as above is directed. This being done, watch when the ſeeds begin to ſprout; and when it is time, tranſplant them into the like earth, and ſo thou ſhalt perceive, as the herb increaſeth, the diſeaſe will decreaſe. Some uſe when the herbs are at their maturity, to pull them up, and either hang them to dry in the ſmoke, or throw them into a running River: Now if it ſhall happen that the Mummy wherewith the Magnet is impregnated be not diſeaſed and infected, then the Plant will be impregnated with the vital ſpirit of him whoſe Mummy it was, wherewith ſtrange ſecrets may be accompliſhed: But be thou ſure to elect herbs fit for thy purpoſe; for every one is not fit for all occaſions, each having his peculiar gift; for otherwiſe worketh the ſpirit joyned to Vervain, then to Carduus or Angelica, &c.

Implantation is in a manner almoſt effected as Inſemination, but that here the herbs are to be taken with their Rootes, or the root alone and implanted in the like earth and ſo prepared and watred, now here it is beſt if the rootes have no other water but the waſhings aforeſpoken of; ſo they will be as it were conſtrained to attract and appropriate the Mummie with the greater violence, which alſo you may obſerve in inſemination provided the condition of the herbs require not otherwiſe, but in all let experience be thy guide, for experientia Magiſtra Artium. Yet one thing in both theſe waies is to be noted that if the herbs, plants, or Rootes dye, having attracted ſome ill quality before the diſeaſe be fully cured, then another of the ſame kind muſt be implanted in the ſame or rather the like earth.

3. Impoſition is thus. Take the Mummic of the diſeaſed member, or the excrements, or both, and be ſure to take as many as thou canſt get, and put them in a tree or an herbe, betwixt the barke and the wood, or elſe put them into an hole made with a piercer, and ſtop it with a pin of the ſame wood, and put upon it clammie earth: or if thou put it betwixt the bark and the wood, cover the place with the bark and with earth as is done in inoccultation, and leave the Mummie there, and thou ſhalt quickly perceive the effect. But yet underſtand that ſome diſeaſes are ſooner cured by inſemination, as the fixed by one, the vollatill by the other. And theſe waies are not burthenſome to nature. Alſo this impoſition may effectually be uſed in preſervation againſt ſome diſeaſes & in every impoſition this is to be noted, that where thou deſireſt a durable effect thou make uſe of long lived trees, and where a ſpeedy effect, uſe them that grow a pace, but remember the caution before mentioned in thoſe that are of celerous growth (i.) that as ſoon thou haſt thy deſire, to take out all thou puteſt in, leſt two much attraction of the ſpirits hurt the patient.

4. Irroration this is done, that by it tranſplantation may be perfected: ſo that every day thou ſhalt water fit and convenient herbs, or a tree, untill the diſeaſe be cured with the urine, ſweat, order, or the waſhings of the member, or whole body as occaſion requires, either ſeverally or all mixed together, which is beſt; and this I would rather uſe as an help to the other, then alone. And here obſerve aſſoone as irrigation is performed, that thou cover all the earth ſo irrigated with new earth, leſt the Aire doe diſſipate the Mummial vertue before the plant attract and receive it.

5. In eſcation is, when we give the Mummie to creatures for food; for then the vitall heat of the creature unites the Mummie to it ſelf, and corrects it; appropriating to it ſelf the evill quality by which the ſpirit was diſeaſed, and ſo reſtores health to the body from whence the Mummie was extracted. But if the patient be not fully cured when the creature is infected and killed; then you muſt give another beaſt a portion of the like Mummie, and reiterate the operation till the party be whole. And in this caſe blood rightly putrified, or to ſpeak more properly, fermented, is eſpecially to beuſed: and yet there is no doubt but the ſame cures may be done with the Mummie, extracted by the Magnet. Some have uſed to give the blood, being warme from the vein, with good ſucceſſe to a dog or a ſwine, which though it happen they be not infected with the diſeaſe (becauſe the ſpirit is therein too faſt locked up and fettered) yet it is confirmed by experience that it hath much adjuvated and furthered the cure. And by this operation naturall Philtres are performed, and yet I know that love may be procured by meere application: But I dare deliver no more of naturall Philtres; for though to men of upright converſations they may work honeſt and lawfull effects, yet evill diſpoſed perſons may convert them to abufive uſes.

6. But by Approximation, tranſplantation is effected, which is performed, if to the ſick perſon ſuch things be applied which can attract the vitall ſpirits and active beames, & having ſo attracted them, can unite them to themſelves, and correct them; and this is done either by application of plants, and their parts, or of beaſts, birds or the like. As if you ſhould lay a Cowcumber by an Infant that hath a feaver when it is aſleep, the Cowcumber will wither and the child will be cured; ſo ſome uſe to applye young whelps to the feet of children, ſick in their Cradle; ſo doves cloven in the midſt, and applied hot to the ſoles of the feet, doe by attraction rectifie the preternatural heat diffuſed through all the body, and remove all pains, being after the ſame manner applyed to ſeveral parts. Soe the fundament of an hen plucked bare, and applyed to the biting of a viper, freeth the body from the venome, and the hen ſwells (and if not cured) dyeth ſooner then if ſhe had been bit by the Viper. All which things are done by no other means then Magnetiſme. Moreover experience tells that ſome diſeaſes infect by approximation; for the ſpirit inſinuating it ſelf into the body communicates an evill diſpoſition to its brother ſpirit. And we may eaſily perceive how love is begotten by approximation, eſpecially between them who by ſweat communicate their ſpirits, and lying in the ſame bed by a long Circulation as it were of ſpirits lead almoſt the ſame life. But that this doth not alwaies happen, is long of the reaſonable ſoule which commands the affections as ſuperiour to them: yet this hinder not our Art; but here I forget an objection of ſome validity; for it may be ſaid, If diſeaſes may be ſo cured by approximation, how then happens it that he that gives the infection to another is not cured himſelfe? for anſwer, firſtit is to be conſidered what, & what manner of diſeaſes they be that are moſt communicated to men by infection; neither would I ſay that every diſeaſe may by tranſplantation be communicated to every beaſt; I deſire here but to ſearch what diſeaſes of themſelves and their owne nature are fitted for it. And ſuch diſeaſes are of three kinds; the firſt conſiſts in a ſubtile preternaturall heat, not venemous, which when it can quickly and ſuddenly inſinnate it ſelf into bodies, in the leaſt moment of time it will alter the body, and adds unto it an evill complexion. And theſe properties are here aſcribed unto heate in reſpect of the ſubject in which it lies hid; yet this carrying the heat of the vitall ſpirit, becauſe of the ſudden alteration, is not ſtrongly freed.

The ſecond kind conſiſts indeed in preternaturall heat; but ſuch an one that lies occult in ſubtile venemous breathes; and this kind worketh more ſoon and more vehemently, as in the Peſtilence.

The third kind doth not conſiſt in a meer quality, nor in the meere fluctuating humours nor lurketh in any part peculiarly, but changeth all the habit of the body and ſubverteth all the operations, or at leaſt diſpoſeth them otherwiſe then mans nature requires. And this kind doth infect by ſending forth an halitus, or vapour altogether infected, and in no part ſound, which though more groſſe then the two former, yet hath an inſinuating power upon a neer approximation; and doth in ſome meaſure of time (though not ſuddenly) overthrow the temperature of the body; and of this kind is the Leproſie and French Pox. Now having layed this ground, I ſay that in the two firſt kinds why the body infecting another is not thereby releaſed it ſelf, this is the cauſe. The infection ſuddenly communicated doth in an inſtant change the body that receives it, and being wholly infected, it cannot correct another, but rather hurts it. And therefore wee ſee when many are ſick of the Plague in one houſe, hardly one eſcapes; for the diſeaſe is ſtrengthned by being circulated from one to another, whereas if there be but one infected, there is more hope of his recovery. And therefore that care and cuſtome is much to be commended, that allots a ſeveral houſe to every particular perſon infected. But it is contrary to in Feavers; for it hath been obſerved that if one be infected by another, the infector is often and preſently freed, and ſo it goes ſucceſſively through the houſe till it comes to the laſt, who ſeldome eſcapes and very hardly. And this confirmes our doctrine very much. And it happens thus, when the weakeſt body falls ſick firſt. As to the third kind, the reaſon why the body infecting is not alwaies cured (beſides what hath been ſaid) is this, becauſe thoſe confirmed diſeaſes have ſo changeed the whole habit of the body, that it is very difficult, nay almoſt impoſſible to reſtore it; but in the beginning, that ſome (though impiouſly) have been freed from theſe diſeaſes, as is known by experience and the confeſſion of divers that have tranſplanted them, as in the French Pox, by lying with many women. But theſe are deteſtable waies, yet they ſtrengthen and make good our Art:

NAked application is two ways performed; either by impoſition or application. Impoſition is when ſome thing agreeing to thine owne intention either in quality or ſignature, is put in the Excrement, blood &c. or contrarily when they themſelves are put into ſome agreeable Compoſition, and there left to remaine till thy deſire be accompliſhed. And ſuch compoſition ought to be made in a fit veſſel, of which ſomething hath been formerly delivered. But if the Mummiall things bee to be kept in ſome convenient compoſition, then earthen veſſels will ſerve thy turn. If the matter be liquid, then let them be mingled; if otherwiſe, it is ſufficient if but ſtruck in; now application ſtrictly taken, is when liquid things ſigned, are outwardly ward applyed to the body or to the part affected, or when the cure is intended to be done by phyſicall appenſions or by wearing things about one. And theſe are called Zenextons, Amulets, or Sigilla's, of which vide Baptiſt Porta in Magia naturali, lib. 4. and Oſwaldus Crollius in his Baſilica Chymica under the title of Peſtilentiale; of theſe there is no want amongſt the common Authors and profeſſors of Phyſick, which are extant in a copious manner, though they being altogether or for the moſt part ignorant of the cauſes, do aſcribe unto them I know not what, firſt and ſecond qualities, never ſeeking further into the true reaſons thereof. Alſo the time of gathering of herbs and plants for this application is neceſſary to be obſerved; for if thou gather herbs, rootes or plants for Amulets, experience tels us that certaine rules can hardly bee ſet downe; only this I will adde that if thou gather herbs for the diſeaſes or paines of the head, thou muſt not gather them as thou doſt herbs for the lower parts, but contrary, as thou doſt Aſarum for a purgative; but much of this muſt bee learned by experience. Note alſo if any one would cure wounds by magnetiſme and that by appoſition, it will be in vaine, unleſſe he firſt ſuffer the Magnetick herbs to putrifie in the ground; for that means frees the virtue, & makes the operation powerfull. And looke that in no operations thou uſe dry herbs, if thou canſt procure green ones; but if neceſſity doe conſtrain thee to uſe dry; then remember to macerate them in their own water before thou uſe them. And alſo obſerve further that it is not alwaies neceſſary to make application to the part affected; but ſometimes neer it, eſpecially if the part bee pained by conſent, or by contagion of another part; for example if the ſtomack be the cauve of the pain in the head or ſend any noiſome fumes or vapours up unto it, then let the medicine called the Amulet be hung about the neck; but if the ſtomack be of it ſelf diſeaſed, then its beſt to make naked application, next now we will proceed to the Magnet that is to be uſed in this Art.

THis is the profoundeſt ſecret in this Art, and of greateſt uſe; for many things that ſeeme impoſſible in nature are eaſily by this accompliſhed. I need not a praeambular recommendation thereof; for he that knowes any thing in this Art, muſt needs acknowledge that not onely we, but nature her ſelfe works magnetically in the greateſt part of her ſublime operations: though we be ſo coecutiated that we perceive her not. But to our purpoſe, know then that I am not ignorant, that there may be divers magnets; all tending to one and the ſame end. I will ſet down firſt two principall ones, then adde a third moſt conſonant to reaſon: and laſtly a 4th found out by my owne experience. Tentzelus out of ſome of Paracelſus words hath made one not to be contemned. He took the ordure of a ſound man, and dryed it in a ſhady place; for ſo it loſt the ſtench and excrementitions moiſture; a portion of the ſpirit aforeſaid he kept, which he by a word apt & ſignificant enough calls ſulphur; which being dried he kept for his uſe. And this matter or the preparation thereof cannot be denied; for a magnet ſo prepared doth copiouſly attract the ſpirits; neither will we enviouſly deterre any one from the practice thereof becauſe it is not of our invention. For the ſecond, It is nothing elſe but dryed mans fleſh; the which was a long time preſerved & concealed cloſely by Doctor Flood, which as he ſaid, being applied to the region of the heart, would ſo violently attract that it could not long be endured; but it muſt be taken from the body of a man that dyes a violent death; and if it be poſſible, whiles he is warm. But this being ſomething difficult to obtain, I will for the third ſhew you a better, and to be had with no ſuch cruelty. Take then the blood of a ſound man or men, as much as thou canſt get. It is not material whether you take it all at one time or at many; permit this blood to congeal, then pour off the water ſwimming aloſt, and keep it; and when it is coagulated, dry it in the ſhade, and then irrigate and moiſten it with the ſame water poured off it, and ſo dry it, doing ſo till the dry blood hath drunk up all the water, and then being dry, keep it for thy uſe. For the Fourth, which in a manner doth comprehend the whole body of man, Take therefore a great quantity of mans Ordure, but of a ſound man, and with the urine of the ſame man bring it to the conſiſtence of a Pultice; add to it as much ſweat as thou canſt get, taken from ſound bodies with linnen cloths or a ſpunge; put them altogether in a clean place in the ſhade till they be dry; then adde as much freſh blood to them, and incorporate them altogether, and ſet them to dry again; and if any water ſwim on the top, decant it, and keep it in a veſſel very well ſhut; and when the aforeſaid materials are dry, imbibe them again with this decanted water, and ſo dry it; and repeat this ſo often, till the maſs have drunk up all the water. This Magnet thus prepared, keep in a veſſel very well cloſed up for thy uſe: And thus haſt thou a Magnet of great effect, being the Epitome or Compendium of mans body.

INdeed ſometimes ſtrange and admirable matters are in this Art performed, not onely with the Magnet, but many times they are with better ſucceſs accompliſhed without it then with it; and that is when the thing it ſelfe that carries the ſpirit nakedly is applyed to another thing diſpoſed to receive it; but this muſt be ſtrictly regulated according to the precepts aforegiven; and for the moſt part here is required fermentation, that by meanes thereof the ſpirit being freed and looſed from its bonds, may more eaſily inſinuate it ſelfe: And by theſe meanes, for the moſt part, particular diſeaſes are more happily cured, becauſe the active beames doe more partake of the part whence they proceed. And experience confirmes it, that the blood, becauſe it is the ſeat and chariot of the vital ſpirit, if it be rightly, and according to Art uſed and applyed, cures the greateſt, and almoſt all diſeaſes of the body; and ſo by the excrements of the belly are all the diſeaſes of the Inteſtines cured: And ſo by the urine thoſe of the bladder and reines, and ſometimes other diſeaſes, becauſe of the affinity it hath with the veines, liver, and ſtomach; ſo by the ſpittle that is coughed up may the diſeaſes of the Lungs be cured, and by ſweat the parts from whence it is taken may be helped: And ſo by the nails the diſeaſes of the hands and feet; by the hair the diſeaſes of the parts from whence it is taken; and ſinally by the blood all the diſeaſes of the body as aforeſaid. Note, that if all the things which belong to any part, be taken together, they will be the ſooner and eaſier performed: We will therefore run over them all ſeverally, but briefly, yet ſo that we ſhall not condemn the joyning of two or more of them together; but rather perſwading ſo to doe, as being moſt beneficial, if the rules of Art be kept, followed, and obſerved.

URine is an Excrement of the ſecond Concoction, done in the Liver, or rather in the Veines, from whence by the emulgent veins it is ſent to the reins, yet mixt with blood, out of which by the Uriters it is as it were percolated and ſtrained, and ſo ſent to the bladder, where alſo it abideth a while, and then is by its paſſage caſt out: Hence it appeares that the urine hath a great communion with moſt part of the body; for it hath great affinity with the Liver, Reines, and Bladder; for by theſe parts it paſſeth, and thereupon Phyſitians judge by the urine of the diſeaſes of theſe parts; and moreover it hath no obſcure conſent with the whole body, having been once joyned with the blood; therefore the Hectick Feaver, a grievous diſeaſe of the whole body, is no way better cured then by the urine.

So whatſoever diſeaſes are uſual in this Art, may all be cured by the urine, though the better if there be other preparations particular.

Now as in the Chapter of the Ordure, ſo here it ſhall not be impertinent to adde ſome Cautions: And firſt take heed you uſe not to let your children piſſe in the fire; for it is a conſtant received opinion amongſt Nurſes, that by ſuch meanes they get the Nephretick diſeaſe, or the ſtone and gravel. Secondly, that they doe not piſſe upon ſharp and venemous herbs, or ſuch as by their occult quality doe violently provoke urine; for from hence proceeds the exulceration of the Reines and Bladder; neither would I willingly make water in a chamberpot where any man infected with any loathſome diſeaſe of thoſe parts had made his water in before, or ſuffer my urine to ferment with his; for to a weak body much hurt may come thereby, and to the ſick as much good, nay health, if there be any ſpecifical added againſt the diſeaſe; therefore more ſafer by the urine of ſome beaſt fitting the diſeaſe may the cure be effected, with the addition ofermentation, which ought to be done in the bladder of a beaſt of that kinde, adding thoſe things that have both the ſignature of the diſeaſe and the member And ſo much for Urine.

OUt of almoſt moſt parts of the body haires proceed and grow; and they are made, not onely of that dry and viſcous excrements of the third Concoction, growing in the pores, which by addition of new matter grow in length, as ſome falſly imagine; but they take not the leaſt part of their matter from the reſolved parts, as appeares by this experiment in this Diaſtatick Art. If thou wouldſt encreaſe hair by meanes of a Willow tree, if thou ſuffer the medicine to continue longer then it ought, thou wilt bring a weakneſſe upon the part from whence the hair was taken, which can be by no other means but becauſe of the violence of the Medicine, the parts being reſolved further then Nature can permit, are injured▪ adde to confirm this truth, that haires are known to grow long after death, when as there is no Concoction; and therefore they muſt needs proceed from the body reſolved, which reſolutions are added to the haires by the vital ſpirit, which is ſtill there remaining; for by any other meanes this addition cannot be; whence alſo our Aſſertion of the remaining ſpirit is confirmed; and hence appeares how great agreement haires have with the body; and hereupon we uſe them as inſtruments in this Art: It is well known to many what ſtrange things were effected by the Ancient Magi by the meanes of hair; why may not the like now be done? Report hath told us how Love hath been procured by meanes of hair burned in a candle Aſtrologically made; which though I queſtion not but it was mixed with a deale of ſuperfluous and ſuperſtitious fopperies, yet I that ever was accuſtomed to reduce ſuch operations within the confines and poſſibility of natural cauſes, do abſolutely conclude that thoſe ſuperſtitions were nothing but diabolical deluſions, and nothing pertinent nor prevalent to the production of the effects: Likewiſe we have known many diſeaſes (otherwiſe incurable) cured by haires, eſpecially being taken from the parts affected, being duly putrefied, and mixed with things ſigned, and ſo implanted into Plants; ſo if the haires be taken from the principal Emunctories, no doubt, being well prepared, they will cure all, or moſt diſeaſes: Then for advice, I would have you to be more careful, and not ſo careleſly to ſcatter your haire up and downe, which may doe much wrong, nor yet to burne them; for Experience will ſhew you that burning of them doth much impedite the growth; but bury them in ſome wholſome ground if they be any quantity, adding to them things good to ſtrengthen the head, which will much conduce to your health.

THe Nailes as well as the Hairs have their matter from the Excrements of the third Concoction, ſeparated from the nouriſhment proper to the bones and the more ſolid parts, and therefore they obtain the hardneſſe we ſee, and they grow not but in their uttermoſt extremities; for the body doth not very plenteouſly exhale ſuch matter as proceeds not but from the moſt compacteſt parts thereof: The Ancients have uſed the paring of the nails againſt ſome moſt rebellious diſeaſes, becauſe it is undeniable but that fixed diſeaſes lie and lurk in the moſt ſixed parts of the body; and therefore wiſe Antiquity uſed theſe, as we may alſo preſcribe againſt Quartane Agues, Leproſies, Gout in the feet and hands, &c. and the like diſeaſes; but we have altered the manner of their proceeding; for they hanged about Beaſts or Fiſhes, and ſo let them goe alive, which ſeemes too raw to have any Tranſplantation effected; therefore we adviſe, that ſome Specificks may be added, and that Fermentation may be uſed, the ſooner and more effectually to make good our operations: And for the Teeth, you may alſo uſe as you doe the parings; but they rather ſeem to have in them a prevention of cure; for they are produced and made of a moſt ſolid ſtrong ſubſtance, as we may ſee by them that have been long buried, whoſe teeth are ſounder then any other bones; and therefore they iſſue out but few ſpirits, and hardly multiplyable by Art; yet becauſe they laſt long ſound, and alwayes ſend out ſome, though ſome ſmall portion of the ſpirit, they are fit for durable effects, which require no great quantity of ſpirits. And here we will leave off concerning the nails and teeth, and proceed to the Spittle and Excrements of the Noſe.

SOme there are that make a threefold Spittle; for either it falls, ſay they by diſtillation, from the head to the palat, or elſe is brought by coughing up from the Lungs; or laſtly, by nauſeouſneſſe from the ſtomach, and ſo ſpit out at the mouth; but indeed that which is vomited up, deſerves not the name of ſpittle; and that which comes from the Lungs, hath even the ſame original as that of the head; for by diſtillation it ſlides from thence upon the lungs; and being digeſted there a while, is at laſt ſpit out. I am not ignorant alſo, that ſometimes from the lungs proceed blood and purulent matter, and theſe muſt be referred to the Chapter of Blood and Matter: But here we ſpeak of Spittle, which is the crudeſt part of the meat and drink which Nature cannot concoct into good and convenient nouriſhment, ſent firſt from the ſtomach to the head by vapors, and then diſtilling again from the head to the inferiour parts, and ſo ſent out by the mouth, and called ſpittle: Alſo ſometimes comes a wateriſh and undigeſted matter, which is ſowriſh, and immediately proceeds from the ſtomach to the mouth, which containeth ſome parts of corrupted nutriment, which ſome will have to be a ſpecies, and of the kinds of ſpittle. All theſe, becauſe they have made ſome ſtay in the body, doe according to the former doctrine, carry ſome of the vital ſpirit with them; and therefore we may uſe them in ſome light diſeaſes, according to the portion of the ſpirit they hold: And ſo of the Excrements of the Noſe the ſame may be ſaid: But alwayes be mindful that thou uſe them to the diſeaſes of the part whence they come: And of this I advertiſe thee, that there is nothing that proceeds from the body more weake then theſe, or that holds leſſe ſpirit; which partly proceedeth from the little ſtay that they have made in the body partly from the few places they have gone through, and partly from the indigeſtion; yet take ſome heed of them, if they be newly avoided, and the diſeaſes be in thoſe places (as of the other Excrements you were adviſed:) But more eſpecially take heed of the ſome comming from Epilepticks, and of the froth of a mad dog, or of one bitten by a mad dog; for here by violence of the diſeaſe the humours are thruſt out infected: But by a due uſe thereof, according to this Art thou mayeſt overcome that contumacious and deplorable diſeaſe. And this may ſuffice for the Spittle and Excrements of the Noſe.

FOr the diſeaſes of the which, we finde that Poppy doth ſomething repreſent the head; and thereupon we uſe the decoction thereof for many infirmities of the ſame.

Alſo Walnuts have the whole fignature thereof.

Alſo the Sea-onyon called Scilla, the which is much commended in all Epilepſies.

The Moſſe of Trees repreſent the haire, whoſe decoction is effectual in the falling of the hair.

Maidenhaire likewiſe is much commended for making thick, fair, and curled locks.

So the Herb Thapſia is applauded much by Avicenna in the diſeaſe Alopecia.

Next for the Eares; who is ſo ſtupid that doth not perceive the ſhels of Oyſters to be their ſignature, and much by Crollius uſed againſt deafneſſe?

Likewiſe Aſsara baccha, or Folefoot, the flowers whereof conſerved, and ſo eaten, much availe the hearing and memory.

To the eyes is ſigned the Marigold, which helps the dimneſs.

So Agrimony, or wild Tanſy, whoſe name is ſo called from helping the diſeaſe of the Eye called Argema; the nature of which diſeaſe is ſuch, that if it be in the black of the eye it appeareth white, but being in the white of the eye ſheweth red. Alſo Anemone or Celandine, alſo Scabious, both good, and ſigned for the eyes.

So Mentaſtrum Aquaticum, whoſe leaf ſomewhat ſhapes out the forme of the noſe, the extract whereof is exceeding good for the ſmelling loſt or decayed.

Likewiſe Sedum minus, or Prick-madam, being ſigned to the Gums, is very effectual in the Scurvy.

The receptacle of the ſeed of Henbane, being the ſignature of the Teeth; therefore the oyle, or the juice expreſſed, or the decoction of the root with Arſmart boiled in vinegar, and being hot, to waſh the teeth and gums, doth help the tooth-ach.

The Pine nut doth very well counterfeit the repreſentation of the teeth called inciſores; and thereupon we uſe the decoction of Pine-leaves or branches in vinegar, to aſſwage the paine of the Teeth.

The herb Ʋvularia, or Horſtong; alſo the herb Cervicaria, both good for Gargariſms.

Who is ignorant of the herb Liverwort, how nature hath ſigned it for the Liver-infirmities?

Alſo the Muſhrome of the Oak or Beech-tree, the powder whereof ſprinkled upon blood violently iſſuing at the noſe or wounds, doth even after a miraculous manner ſtanch it.

Juncus Aquaticus hath its ſignature; and therefore the ſalt thereof artificially extracted, and given inwardly and applyed outwardly, is a ſure remedy.

In Ruptures and Hernia's you will finde very prevalent the Root of Aron, and Oak-apples gathered in May, and hanged in glaſſes in the Sun till they convert to a liquor, and ſo anoint the Hernia's. And it is obſervable, that all creatures that extend & contract themſelves, are Magically ſigned for theſe impediments: as the Tortoiſe, whoſe calcined powder doth much prevaile; alſo the Proboſcis, or mout of an Elephant.

Red Sanders boiled in Tent, or ſtiptick red wine, doth ſtay them mightily: So the root of Tormentil: Alſo the Haematite Cornelian Coral, if any of them be held in the hand.

Eſpecially calcined Vitriol of a blood colour, wonderfully ſtayeth blood out of the breaſt or head, &c.

The downy ſubſtance of woolly herbs and plants doe by an occult ſympathy ſtay Hemorroids, or Pyles ſo called.