its operations more potently in any kinde of body then in its own proper body in which it both is and lives Likewise in every body there is nothing more easie to be kindled then the vegetative Soul because that She runs and walks by her self and is disposed hereunto for even as a fire that is covered over and buried doth as soon as it is made bare and hath an accesse of ayre burn up even so likewise doth my phantasie apply and bend it self to the seeing of any thing I cannot direct my eyes with my hands whether I please and would but my Imagination converts them to whatsoever it likes me to behold So also is it as to my journeying for if I have a desire of going any where and do thus propose to my self according as seemeth me good then is my body directed to this or that place thus intended by me And by how much the more it shall have been imprinted in my Imagination and thoughts so much the speedier do I run So then its evident that Imagination is the mover of my course Even after the same manner is it that medicine doth mundifie bodies in whom is a spirituality from whence it comes to pass that that motion is performed the more easily Thirdly Is to be understood the distribution that is made in the body unto all the members out of all such things as are presented unto it either without or within In that distribution is made a mutation whereby the things are so changed that one part serves for the complexion of the heart another part is accommodated to the nature of the brain and so likewise is it with the rest Now the body attracts unto its self two manner of wayes viz. internally and externally Internally it attracts whatsoever is taken in by the mouth Externally it attracteth the air earth water and fire Thus therefore is the businesse to be constituted and defined viz. Those things that are received inwardly are not so necessary to be written for that they are to be known by the foundation of nature viz. these which are distributed thus as we shall speak anon concerning the division But outwardly you are to understand it thus that the body doth attract through the whole skin from the four external elements what is necessary for it which if it should not do the internal nutriment would not suffice for a mans support and because that moisture is so very existent in the body by custome the same body extracts it out of the Element water and so it comes to passe that as long as one shall sit or stand therein he needs not any other quenching of his thirst Now this proceeds not from the waters extinguishing the heat as it quencheth fire but the internal heat attracts the external moisture to it self drinks it just as if it were taken inwardly hence t is that the Cows are able to abide in the Alps without drink an whole Summer for the air is as a drink to them and supplies the place and office thereof The same may be concluded of as to a man Moreover the nature of a man may be sustained also without food if he be set or planted with his feet in the earth So have we seen a man that lived six moneths without food and was sustained onely by wearing a piece or clod of earth upon his ' stomack the which being dry he now and then took a new fresh clod he affirmed that during all that time he was never hungry the cause of which thing we shew in the book of the Appetite of Nature So likewise have we seen a man that sustained himself for many years by a medicine viz. by the quintesence of gold and scarce took half a scruple thereof each day Hence likewise or after this manner have there been many others that have eaten nothing for many years viz. xx years such I remember I have seen in my time Some do attribute this kind of living to the goodness and piety of the persons and some also impute it to God the which we do not in the least desire to gainsay or judg of yet however this thing is even natural for sadness melancholy and fainting or grief of the mind do take away both hunger and thurst so that by the attraction of the body to wit self it is able to sustain it for many years for as much as food and drink are not so ordained or appointed as that we must of necessity eat flesh or bread and drink wine or water but also we may sustain our life with the air and with clods of earth and we are to believe that whatsoever is ordained for food was made that we might try and taste it the which we shall declare more at large in our book of the Monarchy of God Albeit we grant thus much that because of our labours and such like we cannot want temporal and corporal food and that for very many causes and therefore food was ordained for this body as medicine was against diseases Now therefore as to the distinction of things which enter into the body observe it thus that they are distributed throughout all the parts of the body no otherwise then as if vinum ardens or burning spirit were poured into water thereby making it all of the same odour because it is defused throughout the whole body thereof In like manner if ink be put into wine all of it will be rendred black thereby Even thus is it in the body of man the humidity and moisture of life doth presently defuse such things as are received in and that sooner and speedier then what we have proposed unto you by these examples but as to the form that the substance thus took in is transmuted into the nature of this consisteth onely in the members which receive it and digest it into their own likenesse no otherwise then as when bread if conveyed into a man is made mans-flesh and if into a fish t is made fish c. Thus in like manner is it to be understood of the things that are taken in they are transmuted by the virtues of the nature of the members and become appropriated to the nature of the parts receiving them The same is likewise to be understood of medicines viz. that they are transmuted into the members according to the proprieties of them members for they receive their strength and virtues from the proper substances of the medicines according to either the good or evil the subtile or gross dispersing thereof according as the quality of the medicine shall be as for example if it be of a quintessence the transmutation of it will be more strong and potent but if it be a grosse medicine such also it remains even as an Image or picture that hath its ornament from the colours as to fairnesse and deformity the which colours if noble such also will the picture be So therefore that we may collect our experiences in those like things
Discourse of the Quintessence By these like Separations all Elemental Infirmities may be cured by one simple Quintessence viz after this manner If those Predestinations fight against these infirmities as we set down more largely in the Discourse of Predestinations By these things therefore thus spoken we have sufficiently enough disclosed the beginning of the Separations and therefore let us now hasten on to the Practick part of them the variety whereof is Tenfold One is of Metals a Second of Marcasites a Third of Stones a Fourth of Oleaginous things a Fifth of Rozins a Sixth of Herbs a Seventh of Flesh an Eighth of Juyces a Ninth of Vitrified things and the Tenth of Fix things And now as to those Separations of the Elements there are three wayes thereof One by Distillations a Second by Calcinations and the Third by Sublimations To this do belong all the exercises as the applying of the hands to the Fire and Labouring and other necessaries which shall be set down in the following Separations Of the Separations of the Elements out of the Metals AS touching the Separation of the Elements from the Metals there need the best Instruments Labour Diligence and an artificial Experience and an aptitude of the Hands for this Work First of all make an Aqua Fortis thus Take Salinitre Vitriol and Allum equal parts the which you must Distil into an Aqua Fortis pour this Water again upon its feces and again Distil it in a Glasse In this Aqua Fortis clarifie Silver and afterwards dissolve therein Salarnioniack Having so done Take a Metal reduced into Leaves and resolve it there into water that is in the same water then separate it by B. M. pour it on again repeat this so often until there be found an Oyl at the bottom viz. of ☉ or Gold a spadiceous or light red Colour of ☽ a lazure of Mars a red and very obscure of ☿ a white of ♄ a livid wan and leady of Venus an absolute green and of rum a yellow colour But yet note that not all the Metals are thus reduced into an Oyl but such as have been afore prepared as for example Mercury is to be sublimed Saturn to be calcined Venus to be florified or reduced into â—ores Iron to be Crocified and reduced to a Crocus Jupiter to be Reverberated as for Sol and ☽ they will easily submit themselves So then when the Metals shall be on this wise reduced into a liquid substance and thereby disposed themselves to a disjoyning of their Elements the which thing cannot possibly be done in a Metallick nature for every thing is to be afore prepared for the use its agreeable unto and convenient for Afterwards ad to one part of this Oyl two parts of new Aquafortis and being well shut in together in the best glasse set it in horse dung for a moneth then destil it wholly off with a gentle fire that the matter may be coagulated in the bottom And the Aqua-fortis which ascends if it be destilled on this manner in a B. thou shalt fine two Elements together But note that all the mettals will nor leave the very same Elements behind for in Gold the Earth and the Water remains in A. B. but the Air is in all the other three and the Element of Fire abides in the bottom because the Substance and tangible matter of Gold is coagulated by the fire therefore it will come together in a substantial matter and substance In Lune there will remain in the bottom the Element of Water and in a Balâ—y the Elements of the Earth and Fire for the Substance and Corporallity of which indeed is of a six nature and which cannot be elevated is born and springs from coldnesse and moisture In Mercury the Fire remains in the bottom and the Earth and Water are elevated up In Venus the Fire also remains and both viz the Earth and the Water abides in a B. In Saturn the Element of Earth remains in the bottom the Fire and Water are to be had in a B In Jupiter the Air remains in the bottom and the Fire Water and Earth are elevated there from T is therefore to be observed that the Air affords â— body in rum and in no other mettal whatsoever of the which although some part doth also ascend together and remaines inseparably permixt with the other three Elements yet notwithstanding that Air is not Corporeal but is adherent and concurrent with the others and is inseparable from them Furthermore 't is to be noted that that remainder that is the corporeal Element which remained in the bottom must be reduced by a B into an Oyl with fresh Aquafortis and so this Element will be perfected the which thou shalt keep for one Part The rest thou shalt Separate by a B. on this wise Put them in Sand and Urge them gently then first of all the Water will be elevated and will come forth then after that the Fire for you will know by the Colour where those two remain But if the Elements Earth and Water should have remained then the Water will ascend first and after that the Earth But if it be the Earth and Fire then the Earth is elevated first and the Fire afterward But if the Water Fire and Earth should be together then the Water will ascend first the Fire next and last of all the Earth These Elements may be so kept in peculiar Glasses each of them according to its nature as for example in Sol the Hot and Dry without any other property Likewise the Cold and Moist and the Cold and Dry. The like is to be understood of the others But you must know thus much That the Corrosive nature of the Aquafortis is so to be extracted as we have described it in the Book of the Quintessence Of the Separations of the Elements out of Marcasites HAving afore set down the Separations of the Elements out of Metals it remains that we now proceed to those Separations that may be made from Marcasites and they are these Take of any kind of Marcasite as you please whether Bismute or Talk or Granate or Cobolt or any other kind one pound of Salt Nitre as much beat them together very small and draw them out or distil them by an Alembick without a Cucurbite by burning them together and keep whatsoever Liquor shall ascend But as for that which remains in the bottom grind it and resolve it into a Water with Aqua fortis and hereto pour the Water you gather'd afore and Distil it into an Oyl as was aforesaid of the Metals And after the same processe shall you Separate the Elements likewise for thus 't is to be understood viz the Golden Marcasite to be separated like to Gold the Silverish like to Silver the Bismutick like Lead the zinck like Copper the Talk like rum the Cobolt like Iron c. Thus much may suffice for the Separation of all kinds of Marcasues Of the Separation of the Elements from Stones
THe Separation of the Elements of Stenes and Gems is to be thus understood Take a Stone grind it exceeding well to pouder whereto add twice as much Sulphurvive and being all well mixt together put them into a luted Pot in an Athanor for four hours that the Sulphur may be wholly absumed afterwards let that which remains be washt from the feces and Sulphur and be dried This Stony Calx must also be put into Aqua fortis and he proceeded withal as is aforesaid of the Metals Therefore Stones are compared to Metals as the clear Gems that are not white nor brownish are compared to Gold the white Ceruseous and blewish coloured to silver or ☽ then the more common sort of stones to the other Mettals as Althaster to ♄ Marble to Mars flint to rum but Dulech to ☿ Of the Separation of the Elements from Oleaginous things ALL Oyles Woods Roots Seeds Fruites and such like as have a flaming nature and fit for burning are to be reputed Oleaginous and the Separation of them is two sold viz. of the Oleaginous Bodies and of the Pure Oyles The Separation of the Oleaginous bodies is thus TAke this Body break grind or make it small by any other way you can then wrap it up in a linnen cloath and tye it set it in Hors-dung tell it be wholy putrified the which sooner happens in one body then in another After that it shall be putrefied let it be put in a Cucurbite and let be poured thereon so much common Aqua Ardens or burning water as may overtop it the breadth of four fingers and let be destilled all that can ascend in Sand for all the Elements ascend except the Earth it self the which you shall know by the colours but yet the Aqua Ardens doth first ascend after that the Air then the Water and lastly the Fire and the Earth will remain in the bottom But now as to pure Oyles you are to understand that they do not need putrefactions but are to be destilled alone without addition then afterwards their Elements are to be separated as was said afore of the others the which are likewise destinguishable by their Colours After the same manner must you proceed with Rozins of a liquid substance as Pitch Rozin Turpentine Gums and such like But such Rozins as are Corporal as Sulphur is they must first be prepared on this wise Of the Separation of the Elements in Corporal Rosins TAke Sulphur most finely ground boil it with twice as much Linded Oyl into a Liver the which being beaten to powder and shut up in a bladder must be put into Hors-dung to putrefie for four weeks Then let it be destilled by an Alembick gently upon a naked fire the Air and the Water do ascend first in different and pallid Colours then afterwards by the encreasing of the Fire a little the Fire doth ascend upwards but the Earth abides in the bottom The Colurs appears pure as the Air yellow the Water like to thick milk that it can scarce be distinguished from milk the Fire like a burning Rubie with transparency and all the signes of fire but the Earth is altogether black and adust and the four Elements being thus Separated each Element is perfect in its own Elemental Complexion and without permixion as is above said Of the Separation of the Elements from Herbs SO also in Hearbs the Element of water is of most account when they are cold Hearbs but if they be Aërial then that Element predominates So likewise is it to be understood of the fire The Separation of their Elements is thus Take Sage and beat or bruise the leaves thereof and afterwards set it in putrefaction as is said afore then destill it by an horse-belly and the Element of fire will ascend first So long until the Colours and the thicknesse of the water be changed afterwards the earth will succeed and some part of it likewise will remain in the Bottom the which part is indeed fix Destil this Water in the Sun six dayes and afterwards set it in a B. then the Element of the Water will first ascend which is very little and is perceptible by the tast after that the colour is varied the Element of the fire ascends so long until that tast be likewise altered then at last at a part of the Earth is elevated up but yet it is but very little the which being permixt with the Air is found in the bottom The like is to be understood of Aërial and watery Herbs of which Hearbs the Air ascends first after that the Water and last of all follows the Fire according to the process set down of Sage Of the Separation of the Elements from Fleshly Bodies THE Separation of the Elements from Fleshly Bodies and such as live with blood is to be thus understood that the Predominant Element in them is to be perceived more abundantly and chiefly at the last of all as the Principal Element in Fishes is Water in Worms fire likewise in Fleshly Bodies that are commestible and such as we usually eat is Air according to our discourse in the Treatise of the Generation of Animals The Separation of the Elements from Fishes is thus PUtrefie the Fishes most exceedingly well then destil them by an hors-belly and there will very much Water ascend repeat this Putrefaction and Destillation and so encrease it until there will no more water ascend that which remains destil afterwards by Sand then at length the Fire ascends in the form of Oyle but the earth abides in the bottom Thus the whole substance of the Fishes is Separated into the Elements Here need not any consideration of their fatnesse and marrow but it is to be supposed that every thing is Separated by putrefaction and divided into their Elements In like manner is it to be understood of Worms except that from them there comes not onely Water but more of fire unlesse they be aquaous or watery Worms as Serpents in the destillation of which there are many things obvious and things more wonderful then can be spoken after the same manner is it to be understood of commestible Animals which do also peculiarly disclose their Elements by Separation Of the Separation of Elements from Waterish Things AS to the Separatron of Juycy and Watery bodies into their Elements and of such bodies as have the form of waterinesse as Urine Dung Water c. observe this Processe Take Urine and destil it very well then will ascend the Water Air and Earth together but the fire abides in the bottom afterwards mix all together and destil them again and do thus the fourth time and in the fourth destillation the Water will ascend first then the Air and Fire but the Earth abides in the bottom Take then the Air and Fire in a peculiar Vessel the which set in a cold place and there will be Stria's or Crystals congealed the which are the Element of Fire though indeed they will be likewise congealed in the
the Members found for thus even the Lungs will be also whole But to avert such Fluxes there to as are more then fitting wee 'l deliver the following Medicine And here 't is equally as well to be observed that the other Members are to be conserved sound lest an occasion of death be given CHAP. XIV AMongst all the Medicines profitable for the Lungs there 's none that excels Chibur therefore let Chibur be taken and be mixed with two sorts of Calxes and Minerals and be sublimed thrice and give thereof to the sick This takes away all the evils of the Lungs encreaseth and doubles its strength and so is a Balsom of the Lungs and of the whole Breast a more potent then which is not to be found in all the virtues of things not is there any thing in which more of the external Lungs is to be found then in Chibur as we have said The End of the second Book of the Virtues of the seven Internal Members in the little World These other Books are not come to light Viz. The third Book of the Virtue of the External Members The fourth of the Virtues of the Members of the Chaos The fifth of the Four Elements how ihey are desended The sixth of the Three Essences of which Nature is composed and how they are considered BITISKIUS his Epistle to the READER FRiendly Reader I have here need again to forewarn thee that these Books according as the Author hath disposed and begun to write them are not to be found with the two former Books because haply he had not â—niched them An this may be conjectured out of the Original for 't was written with an hasty Pen so as onely to exhibit or discover the face of the first delineation or rude Pourtraicture and Rhapsody But these following Titles together with the begining of the Fifth Book because they were found in the same Papers with the two first Books they are here placed for this reason That an occasion might be administred thereby to the studious Inquirers of a nearer attaining the mind of the Author And whereas there 's good reason to suppose that this small Book of the three first Essences is the Sixth here inscribed 't is here annexed to the rest for that reason 'T is but just in thee therefore Reader to enjoy these present things with a contented mind and not to complain and be displeased because of the things that are wanting The Third BOOK Of the Extraneous Members CHAP. I. Of the Stomach and its Coherencies The other Chapters are wanting The Fourth BOOK Of the Virtues of the Members of the Chaos is not to be had The Fifth BOOK Of the four Elements how they are defended CHAP. I. THe Elementary nature which is in us besides the substance of the Members and the other things which we have spoken of have also their interpretations on this wise viz. that we do also conserve the four Elements in us after such a manner as that the Element of the Fire doth not generate the Stone or the Element of the Earth the kinds of Pustules or the Element of the Water the Dropsie or the Element of the Air the Tinipany for by the same means as they generate externally do they also internally CHAP. II. WHereas therefore those four Elements are mixed in us you must know that they are placed in the whole body in that form or species of the four Humors Two Elements lie in us externally and two hidden on this wise The Aire and the Fire are the Flesh and the Skin the interior Elements that is those that are placed in the hollow of the body within the Ribs Brain and Bones are subject to the other Elements viz. of the Earth and Water The Intestines therefore the Matrix â—â— are the Element of the Earth the other members are the Element of the Water CHAP. III. The rest are wanting Of the three first Essences out of which a thing Generated is composed CHAP. I. EVery Generated or begotten thing and every thing produced from its Elements is assigned to three viz to Salt Sulphur and Mercury out of these three is a Conjunction made which Constituteth one body and united Essence As to what appertains here to the Body that is not spoken of but the Internality onely of the body The Operation thereof is threefold One is of the Salt and this acts by Purgation by Mundisication and by a Balsamick property and other waies and ruleth over that which tends to putrefaction Another is of Sulphur and this rules over that which is the overmuchness or superfluity of the other two or is dissolved The third is of Mercury and this removes that which hath its tendency unto a Consumption As concerning these three you must know what the form of each is One is a Liquor and that is the form of Mercury Another is an Oilyness and that is the form of Sulphur The other is an Alkali and this is the form of Salt Mercury is without Sulphur and Salt Sulphur is without Mercury and Salt Salt is without Sulphur and Mercury and by this means and way every thing abideth in its Potency But as for those Operations which are found in permixt diseases you must know that the Separation of things is not perfect but two are conjoined in one as in the Dropsie and such â—â—ke For those sicknesses are permixed which exceed their juice and temperate humidity So sometimes Mercury and Sulphur do take away the Palsey because there 's a concurrance also of corporal Sulphur Or because there 's some hurt in the next and neighbouring Confine You are to consider therefore that every Disease may be either doubly or trebly Commixt and that is a Commixture of the Disease Herein the Physician is to consider when he makes use of a certain Simple what the degree thereof is in Liquor in Oil and in Salt and how it squares with the Disease of the adjoining or neighbouring hurt According as is that degree so must the Liquor Salt and Sulphur be extracted and administred as need requires So therefore this short rule â—â—to be heeded viz. that One Medicine be given to the 〈◊〉 or annoiance and another to the disease CHAP. II. SAlts do purge but yet various waies Some purge by Stool and of these there are two sorts One is the Salt of the thing and this disposeth to the Stool the â—â—ner is the Salt of Nature and that drives forth Withâ—â—â— Salt therefore no excreâ—ion or casting out of superfluities can be done Hence then it follows that the Salt of the Vulgar is helpful to the Salts of Nature Some Salts do purge by Vomit such a Salt is most â—ost the which whereas it cannot pâ—â—ss into digestion â—â—â—seth a strangulation in the stomach inwards some â—â—rge by Sweat such a Salt is a most subtil one for it doseth with the blood the other purgative and vomitive Salts don't conjoin with the blood and therefore they provoke not to sweat and
of an Athanar the four and twentieth In resolved sixt things a scruple and haâ—â—â— In coagulated things a Golden Crown of 〈…〉 In Alkalieâ— the yeâ—â— of an Egg is the weight In transmuted things 〈…〉 our Countrey Beans In 〈…〉 without the grain In Waters the Shell of a 〈◊〉 In 〈◊〉 reduced from their first matter the 〈…〉 of the 〈◊〉 tree or a drop of the Rosin thereof In things transmuted from the first matter the Locusta or tender bâ—d of the Poplar In all Corrosives the equal or just breadth of its place In Precipitates the weight of 〈…〉 piece of money In Liquors of the Earth the weight of the stalk wherein 〈◊〉 duâ—a hâ—ngâ— In Liquors of the Water half a Pomegranat In the â—â—ereniabin of the Air as it were the spirit of a 〈◊〉 breath In Liquors of the Fire Like the Frost-grâ—nes or Hoare-frost From the â—â—ee of the Sea One Kist From the Rosin of the Earth a Kist and an half From swimming creatures an 〈◊〉 and â—â— half Of Hâ—â—â—â—uli the bigness of a â—â—â—â—ra Nut. These are the Doses that proceed out of Fix things and to be thoâ—â— are the Karenaes of Drops and contain their own body without damage For this â—â—use the Dose here is to be understood of Fix things CHAP. IX THose things which we have hitherto delivered concerning Doses 〈…〉 so very certainly comprehend all those things 〈…〉 were necessary for universal Medicine yet notwithstanding however the case stands 't is certain that the Centre and consequently the Root its self is contained therein But furthermore let every Physician diligently consider that 〈◊〉 knowledge which he ought studiously to employ not for his own profit but for the benefit of the sick must proceed onely from the Spagyrical Art but even in all his businesses he must act Ephallâ—â—herâ—ll Albeit all these things do require a well Experienced man who as the Proverb goes hath not onely filled a sluggish and blind unprofitable Heâ—d but hath filled even the eye and mind and doth not minde himself onely but even all 〈…〉 conâ—â—â—sant For all these both thy 〈◊〉 and they make a Physician of thee Forasmuch as the Archeus and its â—aphnaeuâ— and their whole off spring 〈…〉 and the rest cannot be known by a â—ude and 〈◊〉 Physician for whosoever will know such things 〈◊〉 of necessity be well and very perfectly 〈…〉 in the 〈◊〉 and all the 〈◊〉 For 't is be 〈◊〉 ful that a Physician do exercise his 〈…〉 well in the mind as in the external 〈…〉 the Feet the Eyes and the Tongue do 〈…〉 Mâ—â—â—over 't is needful that the whole 〈…〉 by the 〈◊〉 For believe me in 〈…〉 the â—â—culty the power and finally 〈…〉 and 〈…〉 of Medicine The Seventh BOOK CHAP. I. BVt aâ— for those thing◠〈…〉 foresaid Degrees into a composition every Receit must be directed and brought to that pass as to have virtues Equal with the Disease from hence therefore you may observe that in composing of Receipts Simples alone by themselves are too too weak and not sufficient enough this being truly so t is expedient that the Physician be so instructed as exceedingly well to know and that very readily the reasons thereof thus viz. One and the same Arcanum is many times distributed into three hundred Herbs more or less all which if thou bringest into One then at length it becomes a perfect and consequently an Entire Arcanum Forasmuch as every perfect Medicament is an Arcanum the which sort I teach in the Book of the Original of Diseases and the Nature of things and do moreover demonstrate it to you by this Example Even as there are almost above two huÌ„dred kinds of Fevers and yet 't is but one and the same Feaver throughout them all From which you are to consider that the cure itself thereof is to be in like manner distributed into so many kinds for as often as there is a kind or species of a Disease so often is there on the contrary a simple for it From hence two kinds of Physicians do arise one kind is of Natural the other of Experimental Physicians In this Book therefore there is nothing so worthy of consideration as that alone viz. That the virtue and efficacy of those things pass into an Arcanum and that as often as there is a Disease so often may there be an Arcanum and that nothing at all be done in the several kinds and species unless haply the Naturalist hath a most thorough understanding what the acting or prevalenty on both sides viz. of the Disease and of the Simple iâ— CHAP. II. MOreover this is to be observed that this manner of composition consisteth in the virtues onely viz. that they be made perfect and entire for Centaury drives away Feavers and so in like manner doth the Alhuginous Nâ—ctar so likewise doth Harmel the lesser and so do many more besides them But yet verily in the well-composing a Receit t is necessary that these virtues be brought into one viz. that as many Simples at there are framed by Nature against Feavers may all of them be converted and contracted into one Arcanum and this then at length is an Arcanum against Feavers Even thus also is it in other Diseases even after the same manner are the degrees of diseases to be considered thus The Composition proceeds out of the Doses that is out of the virtues Besides in the Palsey Lavender is a most chief Magistery and so likewise Bawm is one but yet is lesser then that other Moreover it comes to pass in another case and that even in the Palsey it self that Bawm is better then Lavender and is much more powerfully virtuous Hence it often falls out that one and the same simple may in one and the same disease help 〈◊〉 man and not another Sometimes also it may take away something from the disease and yet not cure all the whâ—le disease For in the Palsey even Gold it self if you administer it rightly is a Medicine so is Viticella or white Brâ—ony Betony Masoreâ— and many others For sometimes Bâ—â—â— being taken is profitable sometimes not sometimes if you use Castor it helpeth but use it at another time and it will not profit at all Sometimes Pepper availeth when all the râ—st are defective Oftentimes also when Pepperâ— too weak the Oile of Sulphur being administred helpeth Furthermore it happenetâ— sometimes that Faâ—nâ—sseâ— being made use of are profitable all the others being used in vain You must therefore know that the virtues of Arcanums are chiefest of all to be sought after as well in the Palsey as in 〈◊〉 diseases and neither the Heat oâ— the Cold but onely that natural inbred property sprung from the Iâ—â—aâ—â—er CHAP. III. EVen thus also is it in â—â—e Falling-sickness in which likewise theâ—â— are 〈◊〉 species o◠〈◊〉 of the 〈…〉 the 〈…〉 exhibit even so many species 〈◊〉 the 〈◊〉 â—â— kness one whereof is the 〈◊〉 availeable 〈…〉 another time Likewise â—ome of these are profitable to
which we have met withall and may as it were heap them up together for our pozy and better remembrance that so we may have them in a readinesse when wee need them we will write down these nine Books but as for the tenth I will reserve that close in my brain because of the ungrateful Ideots but yet notwithstanding in these 9 is enough declared to our Sons and let no body admire and so much wonder at the teaching of my Doctrine for though it be contrary to the courses and methods of the Ancients yet notwithstanding it is most firmly founded upon experience which is the mistresse of all things and by which also ought all arts to be proved THE Second and Third Book OF THE ARCHIDOXIS Of the Separation of the Elements BEfore we set about the Declaration of the Separation of Elements there are some things which we shall explain seeing that the things written of the Generation of things are not so very consonant with the Separations of the Elements for the better and clearer understanding of that same Separation for every thing is brought to its end and issue the more conveniently where a mature intelligent consideration as to what the event will be precedes For verily thereby the practick becomes the clearer We therefore say that the four Elements exist together in all things out of which doth arise to every one it s Predestinated state But now by what means those four Elements so mutually contrary among themselves are able to agree and abide together without the destruction of themselves you are to understand it thus Whereas the mixion of the Elements is in and by predestination so united and corroborated the case stands thus there is no weight to be accounted in them but the ruling power of one of them is greater in things then anothers power is by which is to be understood that in the digesting or disposition and ferment of the predestination the strongest element will bear rule and overcome and subject the others By which means the other three elements cannot in the least attain their perfection but are in relation to that perfect element as the light or sappy matter in wood is to the firm timber therefore also they are not to be called Elements for as much as they are not all of them perfect but one onely is so when we speak therefore of the four elements wch finally are in all things we are not to understand it so precisely that in them the four Elements are perfect but there is but one onely finished or accomplished element in things the other Elements remaining imperfect by reason of the virtues and puissance of the chief excelling element hence it comes to passe that they can thus accord and consist together because that there is no perfection in three of them upon which account also neither can there be any corruption by the contrarieties to bear rule Moreover that an element is predominant in one kind t is because t is hereunto predestinated and therefore no corruption nor permixion can adhere to them as we mention it in the book of Generations whereas therefore there is onely one element in every thing particularly it is needlesse to seek for four elements in things there being three of them not posited in perfection briefly and finally therefore we must understand that the four elements are in all things but not four complexions actually the case stands thus a substance or matter contains the element water and then it is nenusar or water lilly there is not in it besides this element neither earth nor air nor fire likewise there is not in it any likenesse of heat or drynesse for it hath no peculiar operation but the predestination thereof is water and is the onely element of water under which is neither drynesse nor heat according to its affianced nature But yet although all these things are thus yet notwithstanding the other three elements are in it but the creatures have not their rise out of those three elements which are not brought forth as it were perfect nor have they their beginning or help and assistance from them but out of the predestinated element which is united to and impressed in that stock and kind And albeit that this squares not with the Common Philosophy viz. that the one predestinated element hath of its own nature the other three elements adhereing unto it self yet notwithstanding it is to be believed that the element and substance or matter are different from each other The which is to be thus understood The substance or matter is not from that element which tingeth and elementateth the substance neither also are these elements from the substance but they have an equal like agreement as the body and soul have But now each body as for example The body of some growing thing hath its Complexion and likewise its element Although the element it self is not visible in the growing body nor is it tangible or demonstrable and that for this reason because this element is by reason of its subtilty more strong and subjects the other elements of the growing body And yet all of them are in the body but imperceptibly like as when water is permixed with vinegar it becomes like unto it and although the vinegar shall have changed all in the essence thereof yet neverthelesse the Complexion of the water remains incorrupt nor is it vinegar for that cause but is as much water as afore And although it puts not forth the virtues of water as afore yet it doth not therefore follow but that it hath them still Now therefore by these propositions we are willing to declare by what way the Separations of the Elements are to be made and here shall we meet with two Practicks that require our understanding One is that which the Separation of the Predestinated Element agreeth unto and this we will declare in the book of the Quintessence The other is that which the four Substantial Elements that exist in growing things appertain unto By this we are to understand that the Predestinated Element is the Quintessence nor is it possible to make a separation of the one from the other onely it may be made from the other three Elements as followes hereunder concerning the Quintessence But where we speak of the Separations of the four Elements we mean those four which are essentially in a body from hence hath risen so many various errours because that men have sought after the four Elements and also the Quintessence in the Predestinated Element the which cannot possibly be Moreover you must also know that when the Elements of bodies are not to be separated so that one may be Fire another Water and another like to Ayre and the fourth to Earth according to their Complexions That sometimes the Elements appear with their forms sometimes with their Complexions as the water like water the ayre like ayre the earth like earth and the fire like fire These are to
be subtilly understood and may then at length well be done by a similitude if they are taken for the union of the Elements not visibly or actually neither according to the nature of the Element of fire but as an hot and dry Complexion like fire On this manner hath every Element its nature essence and condition attributed to it the propriety remaining incorrupt for it is not to be supposed that because some hearb is most hot as a nettle it doth therefore contain in it self the more fire no but it is rather to be accounted thus viz. that the Quintessence of it is more hot then the Quintessence of Chamomill the which latter hath a lesser heat But the Elements of the body do receive either lesse or more from their own substance or matter even as wood contains in it self more fire then hearbs do Likewise stones have in them more of dryness and earth than Rozins have In like manner also note that the mulittude and quantity of the degree in the Quintessence doth arise from the Predestinated Element and the intension or exaltation of the degree of the Corporal Elements ariseth from the Species or shape of the substance which is unlike But as to the Practick of the Separation of the Corporal Elements from all the other things Observe that it is twofold One way teacheth to extract the Three Elements from the Pure Elements as from the burning Fire from the invisible Air from the true Earth and likewise from the natural Water the which Elements have not such a like Original as the precedent Elements have The other way is of them of alias in which those Four do exist as we said afore but yet with this difference viz. That this exhibits more of the Element of Fire Water Earth or Air with the similitude of the Form of the essential Elements When they shall be separated after this manner they can never be any more dissolved viz. So as for the Complexions to be corrupted or altered any further alias So as to be eradicated out of their Complexions 'T is also to be considered That the Elements by Separation are found to be formally of the likeness of essential Elements for the Air appears like Air that cannot at all be shut in which some falsly think and that for this cause because it presently exalts it self in the moment of Separation and the Wind doth sometime break forth and ascends upward with the Water sometimes with the Earth and other while with the Fire For verily the exaltation or elevation in the Air is very much wonderful like as if the Air were to be separated from the essential Element of the Water it is to be done by boyling the which beginning to boyl the Air is forthwith separated from the Water and carries with it the most light substance of the Water and by how much the Water is lessened so much also is the Air diminished according to its proportion and quantity There ore it is to be be noted here That no Element can be conceived or had without Air although any of them may be had without another wherefore we undertake not the burden of Separating the Air apart seing it is in the other three as the life is in the body for when it is separated from the body they all perish as we clearly teach in the following Practick of Separations In this place there are Four wayes must be considered One way is in Watery bodies that is in Herbs which have more of Water than of any of the other Elements The Second is in fiery bodies such are Woods Rozins Oyls Roots c. which contain in themselves more of the fiery substance than of the others The Third is to be understood of Earthy bodies such as are Stones Clayes and Earths but the Fourth is of Aierial and this is in all the other three as we mentioned above In like manner also are there so many Wayes to be considered of as to the pure Elements after the same manner as is said afore of the Four fore-going Hence then is it easie to be known what the Elements are and how to be separated amongst which the separations of the Elements from Metals come first to be considered of in which Elements there are peculiar Predestinated virtues which are lacking in the other Elements alias which are forced out of the other Elements for although all the Elements are alike in the form viz. in Heat Coldness Moisture and Dryness yet notwithstanding the Drynesse or Moisture c. the Heat and Coldnesse are not the same in one thing as in another for in some it is Appropriative but in other-some it is Specifick by various wayes after this manner according as in every kind they are each of them naturated peculiarly and essentially for there 's no kind of the Elements like to another in virtues Thus also are we to conceive concerning the Separations of Marcasites the which do likewise differ from the others in the Practick and Elemental Nature for every kind or Lineage is posited in a peculiar Separation and must be practised with in a particular way afterwards we will speak of Gems and Stones and demonstrate their Elements for they appear not at all like the others Furthermore Salts are of a peculiar and most excellent nature and of more properties then are perceived to be in the others There is also a diverse essence in Herbs which have no manner of agreement with the Minerals themselves nor indeed can they be alike as to what belongs unto their nature Likewise the property of Woods Fruits Barks and such-like is singular also the property of Flesh Drink and all edible Food and of things not good and clean but evil and impure which are to be separated into Elements There are Two wayes found to be of that Separation which we mean One whereof is the Separation of each Element shut-in by it self into a peculiar Vessel without the corrupting or losing of its virtues the Air excepted The other way is of the Separation of the pure from the impure in the Four Elements viz. after this manner After that the Elements are separated viz. the one from the other they have as yet a grosse substance for which cause there follows another separation of those same Separated Elements we will therefore declare the Practick of them all for 't is to be known in the first place that the Quintessence of things is to be separated extracted this way because truly the Elements drawn out of bodies in the nature of Quintessence are not subjected but are left with it Therefore it is able to tinge the Elements either stronger or weaker which is to be understood thus That the vigorousness do not because of this perish from the Elements when the Predestinated Element that is the Quintessence is extracted for it is it self likewise Elemental and Separable as to the Elemental form but not as to the differing natures as is evident in the
destilling but yet in the cold the Congelation will be more Of the Separation of the Elements from Water MAke the water boil by an horse-belly or dunghil and the Earth it self will settle in the bottom putrefie that which ascends for its time and let it be destilled afterwards by a B. and the Water will ascend first and the Fire afterwards Dung or Excrements Vitriol Tartar and such like juyces as Allum Salts and others of that kind are to be destilled by ashes in that heat and so long until they will no more ascend and that the Water and Air have ascended and the Earth aboad in the bottom afterwards by the fire doth the fiery Element ascend T is to be observed in this place that albeit the four Elements are separated yet notwithstanding there do yet remain in the Earth four Occult Elements as being six as in the Caput mortuum of Vitriol the which you must subline with Sal Armoniack and so will an Oyl proceed forth in which the Water and the Fire are and the Earth it self remaines Substantially Separate them wch have ascended up and the Water will ascend again and the Fire will abide in the bottom thus also is it to be understood of Tartar and Salts Now although there are many more Separations of liquors yet we shall make a larger declaration of them where we speak of Transmutations for it is to be observed that there are more Elements in a Corrosive Earth then in Ashes Therefore the Separation is to be made by Sublimation as we shall demonstrate elsewhere Of the Separation of the Elements from Glasses and such things as are Glassy THat which we have set down afore concerning the resolutions of Marcasites the same is to be understood in this place about Glases and is principally to be considered viz. that they be calcined with Sulphur as the stones were then afterwards washed and be dissolved with Salt-Peter and Aquafortis c. as we have mentioned afore c. Their Elements are likewise to be known by the colures in the destillations of them not as they shew themselves to the sight and thus much for them Of the Separation of the Elements in six Bodies THe Separation of the Elements of six things is made by sublimation as we teach of Salts and Liquors but yet with this difference that they are to be calcined with Salt-nitre and to be sublimed afterwards And although there are many other things not set down in this place yet neverthelesse t is to be understood that the Separations of all Bodies are to be made by these thus mentioned ten ways Moreover as to the Separations of the four Elements t is to be observed that each of them may be Separated again viz the Fire as fire the Air as air the Water as water the Earth as earth as it followes concerning their Peculiar Separations Of the Separation of the Fire YOU are also to know that from the Element of Fire may be Separated four Elements after this manner when the Fire is most violently enkindled or ascends receive it in a Recipient or Glass-vessel wch shut exceeding well and set it in horse-dung for a month and thou shalt find in that one Elements our Elements the wch do thus with open the vessel put a Receiver thereto so the vapour or Air will 〈◊〉 into the receiver then afterwards destil that which remains by a B. so the water will ascend then by an heat of ashes the fire will ascend and the Earth will abide in the bottom as to the virtues of these Element what they are and why they are in this place thus described we shall explain more at large in other Books Of the Separation of the Air. HAving received the Element of the Air into a firm glasse and shut it with Hermes his Seal t is to be exposed and directed or turned at the Sun for an whole summer the Air is by the circulation changed into moisture or Water daily encreasing more and more Thou shalt separate this quantity on this wise viz. let it be putrified in horse-dung for four weeks afterwards destil it by B. as you did the Fire Its virtue shall be spoken of more largly in another place Of the Separation of Water THe being put in a glass top-ful and not he least space empty let be shut with Hermes Seal and â—â—t at the warm Sun for a moneth that it may daily have such a heat as if it would boil but by reason of the fulness of the glasse it cannot which time being past putrifie it for four weeks then open it and deful it by an Alembick of three quâ—ls or beaks by this way are the three Alemeâ— Separated and the Earth of that Water abides in the bottom The nature of â—Spa nâ— said to be of very much virâ—â—â—â— in many caseâ— Of the Separation of the Earth THe same process is to be observed with the Earth 〈◊〉 was with the Water except onely the câ—vilation for this destiliation is like to that which is made or done in the fire and is perfected by the same way There is many a reason of our setting down thiâ— Separation of the Elements in this place not only because us very profitable in Philosophy but t is so in Medicine likewise We have now abundantly enough wâ—iâ—â—â—n of the Separations of the Elements and although more might be mentioned thereof yoâ— iâ— is not so very necessary Now we will declare the Separation of the Pure from the In pure according to out determination and purpose The which indeed is done after the self same 〈◊〉 as we teach of Arcana's and Aurum Potabile and therefore not to be 〈…〉 in 〈…〉 that processe is not from its very beginning altogether the same with that which is set down about Arcana's and Magisteries yet neverthelesse I do at the end assume and follow the same way of Preparation by Separation of the Element for asmuch as that here in this place those Elements are to be Separated after that each of them is purged from the desilements that are therein so that no deformed thing or impediment may proceed from them which otherwise might easily be The end of the Second and Third Book of the Archidoxis of the Separation of the Elements THE Fourth BOOK OF THE ARCHIDOXIS Of the Quintessence WE have formerly mentioned the Quintessence that is in all things now we are here in the beginning of this Treatise to consider what it is The Quintessence therefore is a certain matter Corporally extracted out of all the things which Nature hath produced and also out of every thing that hath a life in its self and is separarated from all impurities and Mortality is most subtilly mundified and likewise Separated from all the Elements from hence it is evident that the Quintessence is as if it were the Nature Power Virtue and Medicine shut up and imprisoned heretofore in things but is now free from its dwelling place and extraneous incorporation
the Superiour Celestial Bodies or Stars are conjoyned with their Father the Heaven Even so by an equal kin or affinity the Inferiour Terrestrial Minerals and Metals are allyed to the Water their Heaven as being their Mother from thence therefore is the truth of the saying of Hermes evidenced the which we do even commend to our Sons of learning in these expressions viz. that the whole Microcosm as far forth as appertaines to the comprehensible Mass and to the living Moving Corporeal Generating Spirit ought to be gathered as it were and composed of those Inferiour Elements dark Waters their most Noble Essences But as to the Mental Arcanaes by which a sound mind consisteth in a sound Body they are to be Attracted from the superiour Celestial Waters and their Astral Influences spiritually in a Mental manner through the mind of the Image and its Gamahea or if they are not so pleasing to us may be eschewed even as we have largely and cleerly enough demonstrated these things in our books of long life And because we have comprised the Theory of this great Composition in other places but especially in thâ—â— Books of Paramirum therefore we shall content oâ—â— selves with them and rather adjoyn the Practick 〈◊〉 self viz. how the Inferiour World or Heaven ought 〈◊〉 be united and compounded with its Earth or the 〈◊〉 with its Heaven But because we have afore premisâ— the preparation of the Heaven and have taught it under the Arcanum of the Stone we omit it in this place But now whereas of it self alone t is like the male seâ—â— and can bring no benefit in the Body of man but oneâ— restore the Celestial Parts viz. the Radical Moisture 〈◊〉 Balsam of Life therefore it is expedient that it be coâ—â— joyned with its Terrestrial Corporal Mass and bâ— brought into a Concord and Harmony that so even thâ— Fleshy Masse in man may be also refreshed and restored and not onely one Member be restored to health but the whole Body Therefore such a Corporal Maâ— must be taken as is equal in its Nature to the Superioâ— Sun and comprehends in it self the proprieties of aâ—â— the Stars for as much as it is impossible for all the Subterrane Stars and Coagulated Bodies to be comprehended together in the number of Ingredients This Coagulated Essence of the Heaven that is the Sun in its own Essence and Temperate Element is so elevated and graduated that it doth also even six it s own habitation that is the superfluous Elements with it self so that it cannot be destroyed by any Element and the Inhabitant or Corporal Balsam therein hidden is able to continue eternal If therefore as is aforesaid the whole Microcosm is to be truly cured then the Corporal Coagulated Balsam is to be Co-united with the Celestial Spiritual Balsam and the discord betwixt the Elements of the Sun to be reconciled so that the superfluous Elements may be Separated from the fix Predestinated Element and may plainly die and may leave the Eternal fix Element as being their Inhabitant alone If this dead Body of the Sun be afterwards cleaned from superfluities and be brought into â—otatile Spiritual Nature then is perfected the true â—limed and resolved Mercury of Sol not that Horeâ—ntal which many endeavour to prepare with the â—ercury of the Vulgar and Sal Armoniack CHAP. IX Of the Corporal Balsam or Mercury of Sol. THat you may stir up a discord between the Elements of the Sun or of the habitation of Gold it expedient that you draw out or bring Sol in a strong â—olution by a Phlegmatick Fire or Quintessence of Tarâ—â— into its proper heat and fervency By which the â—lement of the Air is most greatly augmented in the Sol and by the assailing or accompanying Air the fix Element of the Sun as being its proper Fire is so much â—raduated that it is able to overcome and destroy the dwelling of the other three Putresie this destruction â—ith the Quintessence of Tartar and with the Ostrich â—onvert it by a proper Sublimation into the Matter of â—ercury and then the fix Mercurial Element of Sol will remain alone without a habitation but because that it as yet permixt with its superfluous Tartar therefore this is to be removed therefrom dissolve it therefore in the Circulated Water of Salt corrupt or break 〈◊〉 and the Tartar will be precipitated Sublime the â—ure in a close reverberation of an Athanor dissolve â— upon a Marble and putrefie it so is the Mercury sublimâ—d Graduated and resolved into the First Matter of Sol â—nd is prepared in the highest degree CHAP. X. Of the Composition of the Spiritual Balsam and the Balsam of the Coagulated Body THis composition as is rehearsed in the Manual made in the Philosophick Egg. And so we put a end to this Great Work in the Name of God to bâ— Praise and Glory The Contents of the Ten Books of the ARCHIDOXIS OF the Mystery of the Microcosm Page Of the Separation of the Elements P. 1â— Of the Separation of the Elements out of Metals p. 2â— out of Marcasites p. 2â— from Stones p. â—â— from Oleaginous bodies p. 2â— in Corporal Rosins p. 2â— from Herbs p. 2â— from Fleshy bodies p. 2â— from Fishes p. 2â— from Waterish things p. 2â— from Water p. 3â— from Glasses p. 3â— in fix Bodies p. 3â— Of the Separation of the fire p. 3â— of the Ayre p. 32 of the Water p. 33 of the Earth p. 33 Of a Quintessence p. 35 Of the Extraction of the Q. E. out of Metals p. 47 from Marcasites p. 49 out of Salts p. 50 out of Stones Gems and Pearls p. 51 out of burning things p. 53 out of growing things p. 54 out of Spices p. 55 from Edible and Potable things p. 56 Of Arcanum's p. 60 Of the Arcanum of the first matter p. 65 of the Phylosophers Stone p. 68 of Mercurius Vitae p. 71 of the Tincture p. 75 Of Magisteries p. 78 Of the Extraction of Magisteries out of Metals p. 82 out of Pearls Corals and Gems p. 84 out of Marcasites p. 87 from Fatty Substances p. 89 out of growing things p. 90 in Wine p. 91 out of blood p. 94 Of Specificks p. 96 Of an Oderiferous Specifick p. 100 Of an Anodine Specifick p. 102 Of a Diaphoretick Specifick p. 103 Of a Purging Specifick p. 104 Of an Attractive Specifick p. 106 Of a Stiptical Specifick p. 108 Of a Corrosive Specifick p. 110 Of a Specifick for the Matrix p. 111 Of Elixirs p. 113 Of Preservation Conservation by Elixirs p. 117 Of the Elixir of Balsam p. 119 Of Salt p. 120 Of Sweetness p. 121 Of Thronus p. 122 Of Quintessences ibid Of Subtilty p. 123 Of Propriety p. 125 Of Extrinsecalls p. 126 A Remedy for Wounds p. 129 For Ulcers p. 130 against Marks or Blemishes p. 13â— Of the Separation of the Elements p. 140 Of a Quintessence p. 142 Of Magisteries p. 144 Of the preparation of Circulated Salt p. 146 Of the first
but Relolleaceous Nevertheless hence it is that on what part soever it is turned or inclined it cannot dye For who can separate or take away that which is an Individual from that under which it lies hid But in this place we speak of cold and hot Cherioes and not Relolleums As for the Rest of what may be here desired You may read it in The Discourse of the Original of Diseases CHAP. V. LIke as I have in the former Book delivered in many and sundry Rules the knowledge of the Nature of those things which is either hot or cold So in this place the present Rule now to be observed iâ— concerning Hearbs the most of which part are cold and dry alias moist yea and such as have in them a certain obscure viridity Now although thâ—â— these are esteemed hot yet are they truly cold is Vervain shepherd purse Othersome are reputed cold whereas they are hot as Bugloss Dill and that on this Account Because the Coagulated Humidity brings by its Congealation a most great driness and the Resolved Siccity doth not resolve without some little moisture because of the Cherionick Nature For 't is evident that otherwise nothing can be begotten of the Element of the Earth but it must be hot nor of the Element of the Water but it must be cold for this is the Order of Nature But that no such thing doth come to pass the External Elementatedness is the reason thereof for it corrupts and breaks the former Nature Wherefore 't is to be heeded and dealt with according as is its Cherionick-nature that is according to the Guidance of Experience Likewise because the same Nature whether it be hot or cold doth not form the body under which it lies hid there 's no need that you should pass so much for the Body but bestow all your Experience upon the three aforesaid Natures according to what we have afore spoken in the first Book CHAP. VI. LAstly the Physician is to observe the bodies of such things as 〈…〉 for all those Bodies in which these things lie hid are nothing else but â— Liquor under which is hidden that which is Cherioniâ—alâ— but the liquor is Congealed in like manner in or with its own Element even as the Iliastes hath brought it forth wherefore the separations of Nature do again resolve that which Nature hath Congealed and in this resolution the two aforesaid Natures are separated Hence 't is evident that the Externall Elementated things of Nature are the Relolleum-accident of Nature and being apart do not partake of any Virtue So likewise 't is clear that the other Nature is fully and most perfectly present in such things as abide in their proper Innated and in their proper Accidental Quality both of them in their separation From these things 't is evident that there 's nothing in-born hot or cold but that which is Innase doth neither profit or disprofit any one Yet besides there is another certain Nature which induceth an heat or cold according to which we judge of the heat or the cold viz. by the Cherionicall Testimony or Touchstone by the mediation of which every sickness is to be healed for that same Frigidity or heat doth upon its ingress or entring in incline to or betake it self unto the sickness or distemper the which its Innate property doth never affect All these things are to be found in the Book Of the Conjunctions of things in the Proprieties of the two Natures according to the three Principles and that according to the prescription of Philosophy Moreover you shall see the Order of the Degrees in the following Chapters and that according to the reason and Nature of their Elements CHAP VII These things following are of an hot nature such things as come forth from the Earth do possess the first Degree of Heat Dittander Lyons foot Anthor or Rosemary flowers Lacca Dadder of Time Fig. Broom Costus Pennyroyal Humulus Lencopiper Hartwort Cretamus Scammony Teazels Basill Horehound Sagapen Agrimony Gâ—ntian Eaecampane Cipress Great spurge Gallingall Philiâ—endala Blouawort Laudanum Claves Moncks Rhubarb Macropiper Fonrel Granes of Paradise Civonia Bawme Chamepitis Badellium Fumitory Thistle Cheiry Mellilot Clary Fiâ—la Calamus Hirundinaria Pâ—oâ—y Ginger Flammula Herb of Paradise Lavender Mustard Calbanum Gamandrea Liquorish Succory Cubebs Cardamoms Marjoram Mother of Time Opopanax Ammoniacum Aireal things do claim the second Degree of Heat Tereniabin Nube Chaos Ilech Such things as proceed forth from the Water are in the third Degree of Heat Vitriol Sulphur The Golden Talck Copper The Topas Carniola Both sorts of Arsenick Red and White The Kakimia of Salt The Granat The Red Marcasite Congealed Salt Sal Gem. Gold Smaragdine Copprose Molten Salt Argent Vive Realgar The Kakimia of Sulphur The Chimeaolae Calcis The Iacynth The Crisolite Ogorum Feathered Allum The Ruby Such things as come forth from the Fire affect the fourth Degree of Heat The Hot Lightning Every Aetna The Hot Hail CHAP. VIII The following things are of a Cold Nature Such things as are produced out of the Earth are Cold in the first Degree DOdder Strawberries Comfrye Brancursine The Mandrake The Rose Acetum Cicâ—nidion Chesnuts Water-Lilly Lentils Eyebright The bitter Veâ—ch Mallows Herb-Mercury The Pomegranate The four greater cold seeds The Flowers of Mulbery Ribes Dates Beans Galls Crispula Ath. The Gourd The kinds of Sanders Tragacanth Nightshade High Taper Lettice Endive Gladwin The flower of bread Corn. Henbane Purslane Citron The kinds of myrabolanes Ripe Apples The fourlesser cold seeds Melon Snapdraggon Pisa. Darnell Lilley of the Valley Cowcumbers The greater Arrow head Fleawort The kinds of Poppies Such things as are produced from the Ayre possess the second Degree of Cold. As Nebulgea Such things as proceed from the Water possess the third Degree of Cold. LEad Camphire The white Kakimia Electrum terrae Thallena alterrea Thallena frigida Antimony Hoematites The 3 sorts of Tin Alumen de glacie The silver marcasite Iron Silver Alumen Entali White talk The three kinds of Corrals Lotho Aqua glariona Such as are produced from the Fire are of the fourth Degree of Cold. Crystall Arles The Baeryll Cold lightening Citrinoeus Cold Hail Citrinula Snow Ice CHAP. IX T IS therefore to be observed that by what reason or consideration every thing proceeds from the Elements by the same Reason also doth it posses the same degree according to the aforesaid Rules Moreover whatsoever sensitive thing exists from the Elements the following figure will discover The subsequent Sensitives which proceed from the Earth do occupy the first degree of Heat as Men. Children or Boys Capricorn or the Goat Leopards Lyons Horses Oxen. Bears Rams Wolves Cocks Foxes And such like The following Animals born from the Ayre do obtain the second Degree of Heat The Eagle Ostritch Phoenex Swallow Sparrow Heron c. And all flying living creatures except such as are in the Water Those which are generated from the Water have the third Degree of
Heat Castor These from the fire are of the fourth Degree The Salamander The following things are of a Cold Nature Those things that are of the Earth possess the first Degree of Cold as Women Maids Cows Menstruums Every Sperm Those of the Ayre the second degree of cold as Pidgeons Storks Those of the Water the third degree as Fishes Worms Tortoises Frogs Those of the fire do possess the fourth Degree of Cold. Gnavi alias Gnani Zommi CHAP. X. BEsides there are other Simples which by means of a composition attain to the second degree these albeit they do not altogether or wholly follow their proper degrees according to the Reason and Nature of the Elements yet such as are in the first degree attain the second those in the second the third and those in the third the fourth as appears in the subsequent figure The SIMPLES The Rose The Violet Nightshade Anthera Water-lilly Chamomel Flowers of Mullein Flowers of Hypericon Flowers of Centaury Flowers of Self-heal The Addition of Composition OYle Burning Wine Crude Vinegre nAnd every fatness Vinegre distilled Moreover although the Nature of it self be not so Cold yet a Composition reduceth â—t to that pass that by an addition the second Degree of heat or cold may break forth and this is evident in Oyle of Roses and in Rosed Vinegre and others of that kind Some things also there are which otherwise are in the third Degree that attain the fourth Degree as Vinegre Campherated the Oyle of Lead c. There are besides some Degrees which by separation Aseend from the first into the fourth Degree and like wise from the third into the fourth and this shall be evidenced in the third Book of Spagyricall Degrees Moreover there are some things which are not at all augmented or advanced forwards as Snow and Ice and that because of the Nature of the Relolleum Some things also there are which unless they are prepared do not draw out their Nature as the Sperm of Frogs Chrysall and Sulphur Likewise some things may be reduced from an hot Degree into a cold as Gems othersome from a cold into an hot Degree as Camphire Corrals c. Lastly there are things which in their preparation loose a Degree as those things which are Congealed or Resolved Likewise such things as in their Corporeal Substance operate nothing at all aâ— the Oyle of juniper and others of that kind What else may be here desired in this place will be taught by Experience FINIS The Third BOOK CHAP. I. IT is to be observed in the Frontespeece of this third Book that besides those Essences which I have mentioned in the former Books there is another Nature or Essence distinct from the former Which is called a fifth Essence or as the Philosophers term it an Elemental Accident or as the Ancient Physicks terms it a Specifick form But it is called a fifth Essence on this Account because four Essences lie hid in the three first Principles Therefore the Elemental accident and that which in this place is called a Quintessence hath a Nature neither hot nor cold and is without all complexion in it self But that I may the more clearly discover it by an Example t is the Quintessence introduceth firm Health alone like that fortitude and vigour or firm Health which is in a man without any complexion and is prolonged and continued to the end or termination of it selfe Thus doth the virtue lye hid in Nature For whatsoever drives out sicknesses is no other thing then a certain comfortative even as the driving out of an Enemy by an acquisition of force and power As for the nature of things 't is to be supposed that there is nothing amongst natural things that is alias but is destitute of virtue unless it be of a laxative nature and that is alias because it is as much as a Quintessence for that it is an Accident without a complexion Although Frigidity doth sometimes loosen and sometimes heat yet 't is preternatural and is by reason of the virtue of the Relolleaceous Nature But whatsoever operates according to Nature is the quintessence of that thing For hereunto is the virtue disposed viz. that it may take the filth away from the body even as Incarnatives do in the healing of Vlcers induce new flesh by this means or on this account that by their interveening virtue the peccant matter may be removed these three things are of a threefold Essence but ' ti but one virtue which by a proper just title may be called a Quintessence CHAP. II. FOR the knowledge of those degrees which are of a Q. intessentiality and especially of those things that comfort there are in the first place requisite four observable things First What ever is of the earth obtains the first degree of Health Secondly Whatsoever is of the Air affects the second degree Thirdly What ever is of the Water possesseth the third degree Fourthly Whatsoever is begotten by the fire claims the fourth degree Moreover he labours in vain whoever he be that thinks to extract a Quintessence out of Terrestrial things equal to that which is extracted out of the Ayre In like sort that thing which is from the Ayre can never be compared to that which hath its rise from the VVater And thus are you also to judge concerning the fourth Element an example you have in the extraction of the Quintessence out of Colondine 'T is in vain to endeavour by the Quintessence of Celondine to attain to or match the Quintessence of the Phoenix and likewise by the Quintessence of the Phoenix to equallize the Quintessence of Gold likewise by the Quintessence of Gold to match the Quintessence of Fire Although that in Celendine Bawm Valerian there is a greater Arcanum then it in the rest Herbs yet is there such an excelling precedency in the degrees that that Arcanum is much transcended by many parts So in every degree one thing is of an higher state then another therefore amongst the Earthly terrene things 't is to be observed whether or no Celondine outstrips Bawm and Bawm Valerian the like Judgement is to bé had concerning the other three Elements CHAP. III. WHatever I have treated of in the former chapters hath been onely to this end that I might descend unto the following signs of Degrees and that so it might be made manifest by what means or order the Degrees in the Elements consist For I am not ignorant of the great dissention of Platearius Dioscorides Serapio from this point and of the others also which have been followers of them who have written many things of a Quintessence but falsly But thou whoever thou art seek the knowledge of this Quintessence from Experience for so shalt thou find out the Degrees in their division But that it may also be manifested by what means Diseases may be driven out by the Quintessence thou must first of all diligently observe the concordance or coherence of things and diseases for some
heal the Fractures of Bones others heal wounds othersome heal common Vlcers others cancrous Aestiomena's From thence proceed four Degrees on this wise 1. Fractures of Bones are healed by Lyons foot Perewinckle Hypericon Sanicle Aristoloch-Rotunda Consolida or Comsry-Serpentina 2. Wounds are healed by Natural Balsom Artificial Balsom the Powders of the Apostles Wound-drinks the Emplasters of the Apostles Apostolical Vnguents Oile of Hypericon Oil of Centaury Oil of Self-heal Oil of Dill Oil of Turpentine Oleam Benedicti Oil of Tiles 3. Aposthumes and common Vlcers are healed by Gâ—mm'd Plaisters Mummigated Emplaisters Apostolick Emplaisters Apostolick Vnguents Cancrous Aestiomenaes are healed by a Composition of Mercury a Composition of Brassatella a Composition of Realgar All ye Chyrurgions come come hither I have not as yet beheld one of ye so much as worthy of the title Come come hither I say hasten all ye Impostors together that ye may once know each Degree apart according to what is prescribed and sorewritten from which you have so far strayed some certain Ages being taken with the allurements of your silly Receipts which even from your childhood as 't were ye have one after another begged but are not worth a Nut Repent I pray repent and now at last cease from your Vnguents Sparadaps and Cataplasmes which are tossed up and down in a confused manner and approach unto the true Order of Curing CHAP IX MOreover there are other things different from the former which do equally as well possess their proper degrees of which sort are Poisons in which the Degrees are even most specially to be observed that they be not admitted into the composition of Receipts according to their Elementated Nature therefore in the first place the quantity of the Poison is to be look't into and then the weight is to be prepared and that by this Rule Poisons in their DEGREES 1. The Simples by themselves Colcothar Allum 2. The Reverberated things Spirit of Iupiter Spirit of Saturn 3. The Calcinated things Tartarum Scissum 4. Sublimated things Arsenick Mercury The other kinds of Poisons as of Spiders Toads Seortions Lyzards Serpents the lesser Dragons and others forasmuch as they are not Ingredients I think good to pass them by except Tyrum or the Tyrian Adder which shall be spoken of in its place Besides there are some things which provoke the Menstruaes wherefore in stopping the Months the things most fitly appropriate shall be related viz. amongst the other Receipts like as the Nature or Order of their Degrees according to the Prescription or Rule of the composition of Receipts Moreover there are things which reâ—ress Humours and provoke Vrine All these things and what else is like them are to be sought for from Experience and Concordancy Thus much of the Degrees As for what else may be desired in this place daily use will declare Now of the Spagyrical Degrees CHAP. X. BY the Spagyrical Industry four Degrees do proceed forth in the same manner with the four Elements which overcome the other Degrees in their quantity Moreover wheresoever the last Degree terminates or ceaseth there the first Point in Spagyrical things begins on this wise 1. The Oil of all Herbs Roots Seeds Oiles Rozins Gumms Fruits Mushroms Mosses By distillation 2. The Oile of the Vultur Dove Heron. Crow Pye 3. The Water of Vitriol the Liquor or juyce of it Mercurial Water Oil of Argentvive Viridity of Salt Alluminous-Waters Calcinated Oils Oiles of Metals Liquors of Gems Potable Gold Essence of Antimony 4. Oile of Christal Oile of the Berill The Tincture The Philosophers Stone All these things are hot for the Spagyrical Degrees do take away the Elementated and tend in their degrees above that which is Elemented Wherefore for the knowledge of these Degrees a plenary and perfect Experience is requisite that you may see the preparation of those things which descend or go out of an Elementated thing to that Degree wherein they overcome and transcend that which is Elementated The things which come from the Earth are of the first Spagyrieal Degree a out of the Seeds of Dill. Iuniper Cardamoms Cloves Roots of Henbane Reâ—pontick Angelica Ostritium Woods of Hehony Iuniper Saunders 2. The things from the Aire are of the second Degree as out of Fruits of Nuba Ilech Terniabin Volatiles or Birds the Phenix Eagle Dove 3. Things of the VVater are of the third Degree as of Metalls Gold Mercury Silver Copper Lotkon Iron Lead Tin Electrum Gems the Sephyr Smaragdine Granate Topaz Ruby Iacynth Amethist Corralls Mineralls Marcosite Kakimia â—aâ—k Realgar Salts Vitriols Allums â—aâ—ts 4 Such as are from the fire claim the fourth Degree As of Beryll Christall Arde alias Arles And those things that descend from the aforesaid four Elements as from the Earth Aqua-vite or Distilled Balsams Circulated water Distilledliquors From the Aire Distilled Birds Teremabin Nuba Ileeh From the Water Potable Gold Liquor of Silver Resolution of Mercury Things Sublimated Calcinated Reverberated Resolved Congealed From the Fire Liquor of Chrystall Liquor of the Beryll Liquor of Aâ—r de or Arâ—â— The Fourth BOOK CHAP. I. EVen as I have earnestly commended in my former Books those things which concern Degrees together with the differences of them so likewise in this place do I again commend unto thee the difference by this Rule Those Herbs which are of a cold Nature and of the Earth are not universally profitable for all the Diseases of an hot Nature nor on the other side are such as be hot for the Diseases of a cold Nature From these things are gathered seven kinds of Diseases and also seven kinds of Heats and Colds of which sort amongst the other Members are those of the Heart This difference is to be even chiefly observed in the beginning of this Book whereto is prefixed a title of the Composition of Receipes that those things which the Liver wants whether it be hot or cold may be sought for from the same-like Herbs So those things in which the Brain is defective require their proper Herbs Moreover although the Herbs are generally either hot or cold yet these Herbs that are for the Spleen do nothing at all benefit the sicknesses of the Reins Wherefore next to the knowledge of the Degrees follows the difference of the Herbs after this wise CHAP. II. YOu must know the difference of Herbs thus First of all the Herbs are divided into seven species together with the rest of the Elements and that according to the Order and Nature of the Astrum or Stars the which is as well as these put or digested into seven species or kinds Besides by the same account or reason that these receive a sevenfold division by the same reason doth the body receive a sevenfold partition and every of them do affect their like as those things that are under the Sun are appropriated to the Heart are twofold But those things that are under the Moon to the Brain and that in the degrees of both those that
are under Venus heal the Reins those things that are under Saturn comfort the Spleen those under Mercury defend the Liver those under Iupuer do respect the Lungs Lastly the things that are under Mars are referred wholly to accommodate the Gall. Besides although the Herbs together with the Simples are not governed by the Planets not the Planets by them yet is there existing a certain singular Dominion or Ruling in every Element without the commixtion of another CHAP. III. NOw for the knowledge of those Elements which relate to the Heart you are in the first place to observe that whatsoever regenerates is most friendly to the Heart ☉ as Gold Bawm Nuba c. Moreover whatsover absumes or takes away Phlegm by the interveening native fragancy of the thing is referred to the Brain ☽ such as are the Rose Camphyr Musk Ambergreese Also whatsoever quencheth or appeaseth the blood or makes it warm serves for the Liver ☿ That which provokes urin encreaseth the sperm serves for the Reins ♀ that which conserves long life is for the spleen ♄ Whatsoever deoppilates on unstops is for the Lungs ♃ The knowledge of these things consists in Experience and rather in that which is of Philosophy that is of Regeneration then that which is Medicinal that is of Diseases but yet that which is born of or proceeds from transmutation for there both the Philosophical Experience and also the Medicinal do coâ—our and so the proper and Genuine Diathesis or Disposition of every thing is found out CHAP. IV. THerefore the transmutation being known which discovers and shews the seven Species both of Cold and Hot t is to be observed that whatsoever regegenerates and expels that which is waxen old and brings cleanness and renders a thing whole and so uncorrupt is concluded under the same species or king whether it ariseth from the cold or the heat of the Elements Moreover whatsoever in transmutation consumes supersluous Humours as Salt takes away the Leprosie of the Moon is a most present Remedy for the Brain In this place you shall observe that Herbs are not to be administred on this account because they are Lunar but because they reduce and constrain Lunar things into their own power For the Brain is by no means healed by Silver or Luna but rather by those things which contend and sight with these Also whatever fortisies or strengthens against Rust or Putrefâ—ction and conserves things in essentiality as those six things which are found out in the transmutation of Metals doth by the same reason conserve the spleen uncorrupt so whatsoever resolves a Substance or a body into a Liquor comforts the Liver and expels that which is repugnant But whatsoever doth resolve so far as to separate contrarities one from another is imputed to the Lungs such as are the Alkali in Tin Last of all Whatever prepares things and renders them fit for encreasing or augmenting of transmutation such as are the conjunctions of Arcana'es is to be made use of even in the chiefest or first place As for these things seek the experience of them out of the transmutation of Nature Nor do not in the interim tire or weary out your whole life time with your pittiful and deplorable Degrees nor in those cold feeble descriptions of Herbs which the unsavoury and unprofitable Books are full of for these things are not assistants and helpers but are rather tyrannical and full of cruelty against the Lungs CHAP. V. MOreover this which follows will declare in what order or manner the seven aforesaid species or kinds are found to be in the four Elements viz. what is of the Earth of the Ayre of the Water and finally what is of the Fire by the description of which thou shalt judge of the manner of composing Receits and that on this wise Such things as are from the Earth and are of an Hot Nature ☽ The Brain ☉ The Heart ♀ Venus The Reins ☿ Mercury The Liver ♄ Saturn The Spleen ♃ Jupiter The Lungs ♂ Mars The Gall. The Viridity of Salt The Essence of Bawm The Correction of Sivet The Liquor of Brassatella The Mysterie of black Ellebor An Extraction from the Lungs The Quintessence of Celondine the Liquor of Vitriol The Quintessence of Gold The Essence of Satyrion Of Manna Of Valerian From Vsnea  the Liquor of Lunaria   Of Zilo-aloes Of Vervain   Such things of the Earth as are of a Cold Nature Brain Heart Reins Liver Spleen Lungs Gall. Essence of Geloen The Matter of LaudanuÌ„ Materia Sintorum The liquor of Sene. Compositio Cand. The Matter of Dew The Composition of Agresla or Verjuyce viz. the juyce of unripe Grapes Essence of Anthos The Matter of Pearls alias Stintorum Q. of Blood Confectio-Dubelteleph The Matter of Sulphur The Composition of Balaust ium's or Pomegranate flowers alias Anthera The Matter of Saphyrs The matter of Lettice-seed Q. of Gamandrea  The Matter of Ologâ—n     Q. of Cichorea    CHAP. VI. Such things of the Ayre as are of an hot Nature The Brain Heart Reins Liver Spleen Lungs Gaul Nuba Iloch  Cymona Hallereon Thereniabin Such things of the Ayre as are of a cold Nature Halcyon or the king-fishes Ilech Crudum Arles Crudum CHAP. VII Such things of the Water as are of an Hot Nature The Brain The Heart Reins Liver Spleen Lungs Gaul The Oyl of Mercury Aurum Potabile The Essence of Vitriol The Mistery of Mercury The Magistery of Asphaltum The Flos of Jupiter Crocus of Mars Of the ☽ Liquor of the Sun The Q. E. of sulphur The Mistery of Antimonie Rubedo de Nigro or the Red of the black The Extraction of Tin Talk Resolved Topazius éserro or the Topaz out of Iron The Essence of silver The Oyl of the seventh that is of Saturn Flos of Venus     The Essence of the sixth that is of Venus       Such things of the Water as are of a cold Nature Brain Heart Reins Liver The Spleen The Lungs The Gaul The juyce of the Amathist Both Marcasites The Tincture The spirit of Saturn The Mystery ' of Mercury coagulated The Flos of Crude Jupiter Ferrugo de Quinto or the rust of the fifth viz. ♂  The Liquor of Granat's White Talke Lapis de Physico or the Philosophers stone The Essence of Lead The composition of Gems       CHAP. VIII Such things of the Fire as are of an Hot Nature The Brain Heart Reins Liver Spleen Lungs Gauls Nosloch Calidum or hot Nosloch Such things of the Fire as are of a cold Nature Arcana's of Christ all Magistry's of Beryll Liquores Citronei CHAP. IX THE Degrees and the species or kinds of the Degrees being known then at length attempt the composition of Receits according to the prescription of the following Rule Like as there are four Elements so four sorts of Receits are to be prepared thus
the same Q E. is the Colour Life and proprietie of things t is a Spirit like the Spirit of life with this difference that the spirit of the Life of a thing is permanent but of man mortal from whence may be understood that a Quintessence cannot be extracted from the flesh or bloud of a man and that for this reason because the Spirit of Life which also is the Spirit of Virtues dies and the life exists in the Soul which then afterwards is not in the substance By the same reason also even the Animals because they lose their Spirit of Life are therefore wholly mortal and afford no Quintessence for the Quintessence is the Spirit of the thing which verily cannot be so well extracted out of things sensible as our of in-sensible things Now Baume hath in it self a Spirit of Life the which is its Virtue Power and Medicine and although it be separated from its Root yet notwithstanding the Life and Virtues are therein for this reason because that is a fix Predestination Therefore the Quintessence may be extracted therefrom and be also Conserved with the life thereof without Corruption as a thing eternal according to its Predestination But now could we but extract after this manner the life of the Heart without corrupting it even as is possible for us to do out of things insensible without doubt we might be capable of Living perpetually without the knowledge or feeling of Death and Diseases the which thing is impossible for us to do And therefore we must expect to die Whereas therefore the Quintessence is the Virtue of the things we must in the first place tell you in what form the Virtue and Medicine is in things and that on this wise Wine contains in it self a great Quintessence whereby it hath very wonderful Operations yet notwithstanding there is not so much of the Operation as of the Wine as is evidently apparent If Gall be cast into Water it makes it all bitter although the Gall be not the hundredth part of the quantity of the Water So the smallest portion of Saffron will tinge a great deal of Water all which doth not therefore become Saffron Thus in like sort is it to be understood of the Quintessence its quantity is very little and lodgeth as a Guest in Wood Herbs Stones and such like The residue is a meere absolute body the which we write of in the Book of The Separation of the Elements Nor are we to dream that the Quintessence is a certain fifth Essence above the Elements when as even it it self is an Element Likewise some or other may suppose that the Q. E. is a Temperate Essence viz. neither Cold nor Hot nor Moist nor Dry for verily it is not such For there is nothing that consisteth of such a temperature for by it it would be wholly alienated from the Elements But all Quintessences have a nature according to the Elements as for example the Quintessence of Gold hath a nature according to the Fire the Q. E. of Lune according to the Water of Saturn according to the Earth and of Mercury according to the Air. But the reason why a Quintessence cureth all deseases is not because of its temperature but because of its implanted property its great cleannesse and purity whereby it doth in a wonderful manner alter and change the body into cleannesse For even as a spot or film is took off from the Eye wherewith it was darkened afore even so doth the Quintessence mundifie the Life in man Neither doth it follow that all essences must necessarily be of one and the same nature mutually No nor are all the fiery natured essences of the self same Operation by reason of their complexion as for example should any suppose that the Quintessence of Anacardes hath the very like self-same operation as the Quintessence of Gold hath because both of them are of a fiery nature he would be extreamly mistaken because the Predestination and disposition causeth the diversitie of virtues for even as every Animal conteins in himself the spirit of life and yet for all that they have not all of them the very same like virtues because they all consist of flesh and blood but one differs from another as in taste so in virtue even so is it with the Quintessence the which doth not receive its virtue from the Elements simply understood but from the propriety existing in the Elements according to our discourse in the Book of the Generation of Things Thence it comes to passe that some Quintessences are Stiptick some are Narcotick or stupifying other some Attractive others cause sleep others are bitter sweet sower benumming and some are renewers of the body into youthfulness others concerve it in health purge it bind it c. the virtues of which Quintessences are innumerable nor can they be reckoned up here but yet a Physitian should know them very well When therefore the Quintessence is Separated from the not Quintessence as the Soul from its body and that it be taken inwardly into the body What infirmity is able to resist so noble pure and potent a Nature or to take away the life from our body death excepted viz. the Predestinated time which Separates our Body and Soul as we teach in our Book of Life and Death We are also to consider in this place that every Disease requireth its Peculiar Quintessence although we teach some that are sit for all diseases But by what reason that comes so to passe shall be taught in its proper place Furthermore we testifie that the Quintessence of Gold is as to its Quantity exceeding small and the residue of it is a leprous body in which there is remaining neither sweetnesse nor sowernesse nor any power or virtue besides the mixion of the four Elements And this secret we ought not to be ignorant of in the least viz. that the Elements themselves cannot without the Quintessence resist any disease but are able to do onely thus much and no more then thus viz. to heat or to cool without any kind of virtues as put case the disease be hot it is driven out by Cold but not by that frigiditie as is destitute or void of Cold virtues as water and snow the which two though sufficiently cold yet there is no Quintessence in them by whose power and virtue the disease may be expelled On this account the body of Gold is of it self invalid But its Quintessence onely existing in that body and in its Elements yeelds those virtues therein hidden so likewise is it in all other things t is their Quintessence onely that cures heals and tingeth the whole body as Salt doth excellently season any food The Quintessence therefore is that which gives colour such as it is also virtue and if Gold be spoiled of its colour it doth likewise loose its Quintessence The same is to be understood of the other Mettals that when their Colours are removed from them they are then robed of
man which we pretend and alleadg to be taken iâ— this place and this for many reasons not here mentioned We also speak of the Blood of Bread which iâ— to be in like manner taken for the same use for there are therein such Virtues as are scarce to be searched ouâ— by us nor will we undertake the burthen of doing iâ— to its highest worth In like manner may it be understood of other nourishments and Commestible Things in all which is Blood to be had although we see it nâ—â— in them no more then in bread the which is notwithstanding made Blood by putrefaction as in the Stomack and the Liver So likewise every thing that is therewith taken for food is changed after the same manner as in the Body We will forbear to Write of this Blood more largly and prolixly especially because we see that it will not prove an acceptable thing to any body but our selves onely and thereâ—â— Gâ—â—â— will sleep in rest and being afterwards awakeâ—â—â— out of our sweet sleep we will proceed on to speak further of this Blood Each thing may be prevalent as far forth as it can in its Virtues and answerable to asmuch as it hath in it for out of a good thing doth much of good proceed this we must alwayes duly consider of Neither will we only speak of the Blood of Commestible things but also of Potable Things which doth simply exhibit Blood unto our Body Likewise there may be extracted out of Blood Quintessences as well as Arcanaes concerning which we do not here speak in the least but have determined to speak of Magisteries onely and to conclude each in this one process Take the Bloud which being shut up in a Pellican let it so long transcend or rise up upon the Horse-belly or Dung-hill until the Third part of the Pellican be filled for all Bloud in its Rectification is dilated according to the Quantity and not according to the Weight This time being finished thou shalt Rectifie it by a B. By this way the Phlegms Separate and the Magistery remains in the bottom the which being shut in a Retort with the Seal of Hermes Distil it nine times as we have Taught in the Book of Preparations By this way shalt thou have the Magistery of Bloud The End of the Sixth Book c. THE Seventh BOOK OF THE ARCHIDOXIS Of Specificks IT now remains that we speak of Specificks in the which there are exceeding admirable and great Virtues which do not derive or take their Original from Nature as in reference to Heat and Cold but they have besides those Qualities one only Nature and Essence as we have hinted in many places That same Specificality taketh its Original and Rise from External Things as when you throw some Wood into the fire and it burns that now is not an Action of its proper Nature but is Wood or a Wood. Essence Therefore also Specificks are generated from a Conjunction as when Mastich and Colophony are framed together an Attractive is produced the which neither of them is per se or simple Or when Turpentine is Coagulated there is made a Stone thence-from which attracteth Iron to itself like the Magnet Many more such like Things there are which have such Virtues but yet 't is from their Compositions and from without Ellebor also is Composed of the Liquor of Stone and Earth by the Composition of those Two doth arise the Specificality So the Oyl of Cherries with Vinegar do after their digestion become a Laxative and yet neither of them doth of its own Nature loosen Wherefore those kind of Specificks are born of their own proper nature by the Composition of their Elements and a proper matter no otherwise then as Tincture or Colour the which doth not arise from Cold and Heat but from the Composition as Galls with Vitriol produce Ink whereas neither of them is black So likwise Sal armoniack and Urine do make a black Colour and yet are both of them white The same is to be understood of Specificks viz. That they do in-likemanner receive their Original but some things which assume those same Virtue from without may be in any Herb but yet not in One kind or property the which is to be thus understood viz. Wheresoever the Magnet grows there is a certain Attractive as Colocynthis is a Purgative and Poppy an Anodine This now proceedeth from the Composition existing in them from whence it comes to passe that every Magnet is attractive and every Colocynthis purgative But the Case stands not thus with the Specificks from without the Condition of them is thus viz. If one Flint should have the Virtues of the Magnet and another like it should have none now this Specificality shall be external or from without but yet t is rare to find a peculiar Condition or Quality to be in One Herb and yet not as well in Another that is like it Furthermore although many such like Specificks do arise from Influences yet neverthelesse we will not much dispute in this place concerning their proceeding or not-proceeding therefrom but will reserve that for its proper place in Physick and rather forbear here Besides There are to be found many Specificks as Odoriferous Specificks which have their Original from Composition and Digestion as the Water of Vitriol Distilled with Sal armoniack resembles the Odour of Musk and yet neither of them have such a smell per se. Many more such things there are that become Odoriferous and were not so afore and do got a noble Odour as a Rose or Lilly in whom there 's no Odour at the beginning but t is at last stirred up by Labour Digestion and Separation In like manner Cow-dung is a stinking Excrement but if it be but Elevated or Distilled it gets an Odour of Ambergreece but the residue of the matter that abides in the bottom stinks more loathsome then mans Ordure Some Specificks are Diaphoretick and provoke Sweat which receive such a Virtue from a Composition as a burning Coal put at top of a fat Earth emits a Vapour So likewise Ginger thrust into or conveyed into the body burns and is to be extinguished as Calx or Lime with the pouring on of Water This Heat happens to the Ginger by reason of that acuity or sharpness which it contains in it self and is Coagulated with an hot Element as a Lime-stone which is brought to such an heat by the fire For every Diaphoretick is the Calx of the Liquour of the Earth even as we mention it in the Book of Generations In like manner do even Purgatives proceed from a Composition as Rhubarb the which also is the Calx of a Liquour but yet with a certain difference and distinction interveening For as Tartar being burnt is Resolved into a Water and together with it all its Liquidity if it shall be laid up in a moist place So is it also with Rhubarb and so may you judge of other Purges which have their Original
many waves as the Calx of the Earth is for some of them do Purge or Dissolve Choler as Rhubarb the which is like to Calcined Tartar Some loosen Phlegm as Turbith This seems to have been inserted Suppositiously because that a WORD was wanting in the Authors own Hand-writing with them Purges Realgar is loosened and nothing else Others Purge Melancholy as Sena the which you are to understand thus viz. 'T is after the manner of Nitre which Resolveth Stones with its power and not any other thing Some purge the Bloud as Manna like to in the manner of Arsenick which Resolves Sublimates On this wise are you to determine of the difference of those things even as they are divided in themselves and as we have now minded you of Likewise some Comfortatives do arise from a Composition as a Sperm destitute of virtues yet notwithstanding out of it a Glandule or Kernel is Generated by Nature by reason of its Predestination So therefore a Comfortative it self is a certain Predestinated Thing arising from the Predestination of the Composition But the Carline which is not born after this manner draws the virtues of other Herbs unto it self and takes their powers from them and doth then alone possesse those virtues even as the Sun draws the moisture out of Wood This we declare more at large in our Book of Generations In like manner also some Mundificatives do acquire by their Composition such a like virtue as to Mundifie even as when a Calx of Earth is Transmuted into another Form by a Liquid Thing as Rozin Honey Gum Pitch c. Those Alterations are like to the Flores of Venus the which are at first a Purgative as it becomes a Calx to be then afterwards they are reduced by the fire into a Stiptick Property so that they lose their purging faculty and do then mundifie In like manner are Corrosives to be accompted of which are Salts and are sometimes Calcined in Earth and agen sometimes Substantionated as I may so speak into one matter as is mentioned by us in the Book of the Generation of Salts There are various and many such like Properties in Things of which we Treat in our Book of the Properties of Things and have sufficiently enough spoken thereof in this place Nor will we here discover why some of them are hard and contrariwise othersome soft Nor doth our Archidoxis Treat of the whole beginning but only of the Composing of Specificks and bringing them to the highest degree of Nature Concerning which we will now at length speak and propose the Experiences we have had thereof and leave behind our backs those that are the Preachers in the corners of the Streets such as speak of God but understand not any thing besides their Hypocritical Ceremonies and such like Fables They are Enemies to those that are addicted to these Arcanaes and Arts and are sunk Head and Ears in the glory of the World They are Bablers and Cavillers and are endued with much Prating which they sustain and bear as the Proverb goes with both Shoulders They are Flatterers and imagine themselves to be wise men whereas they are stupid and follish and are deceivers of men for worldly Riches But le ts now come to the Specificks according to our using of them and give leave to those University Physitians who be the Successe or Issue good or bad do only Read and Imagine to grind and gnash with their Teeth against us as they please Of an Odoriferous Specifick THerefore le ts now speak of Odoriferous Specificks by what way and form they are made and first of all as to what belongs to their Virtues An Odoriferous Specifick therefore is a Matter that takes away Diseases from the Sick no otherwise then as Civet drives away the stinck of Ordure by its Odour for you are to observe That the Specifick doth permix it self with this evil Odour of the Dung and the stink of the Dung cannot hurt not abide there but the stink thereof is here tinged with the good Odour insomuch that by how much the more stinking it was before so much the more is it now endued with a good Odour for there is Nothing can take away the good Odour of Civet or Musk but yet t is Transmuted as we prove in many places whence it comes to pass that somtimes some mans ordour is to be admixed to the Musk for thiâ— penetrates more readily then any Lilly with all its Operations for t is well known that there is to be found more of evil Odour then of good Even as also the Tyrian Viper is put into Triacle for a speedy mâ—st high penetration of all the Members together with the Virtues of the other Things So in like manner may we â—udge of an Odoriferous Specifick Now this you are to Consider here That by Odoriferous Things Diseases are driven away from those who cannot at all bâ—aâ— Medicaments as in the Apoplexy or Epilepsy for verily there are many Odours that ease the Epiâ—eptick many that succour the Apepâ—ectical not that they do Cure them perfectly but yet they prepare the way For the Virtue thereof that is afforded to the body doth by its Odour presently excite the Bloud and by the carrying of this to the Heart doth Refresh it more then can be written Wherefore wee 'l ser down an Odorisick out of which we may take a Foundation 〈◊〉 the 〈◊〉 of Odorisicks for all other Diseases The Pâ—ceess whereof is this Take white 〈◊〉 Anthos basii Cardamoms and Roses of each one Handful Spile two Handfuls heat them grossely into a Paste Whereto adde the Juyce of Orange Apples two Quarts put all these together in a Pellican and let them be digested for one month afterwards let them be Separated from their seces with your Hands or with a Press which is better put this again into a Pellican and presently let be added Mice Cloves Cinamome of each one Ounce Ambergreece half an Ounce Musk two drams Civet one ounce grind them most exceeding small and put them into the said Pellican with the other things and digest them in Dung Then adde Gum Arabick dissolved half an ounce of Tragacanth also dissolved one ounce and so let them harden with the Cleer of the White of Eggs in a shut Glasse then presently as soon as you see it to be made of the likenesse of Glasse break your Glasse and take out this Stone and thou shalt have the Odoriferous Specifick of which we have now written enough But yet 't will be good to adde Aurum Potabile Of an Anodine Specifick THere are also many Causes that induce us to write of this Specifical Anodme for we have met with some Diseases in which all sorts of Arcanaes have failed us except a Specifical Anodine only and that hath performed things miraculous Neither let us wonder thereat for as we see that Water quencheth Fire even so doth the Specifical Anodine extinguish Diseases and that for many Causes
Archidoxis may publickly call themselves Theophrastists and acknowledge me to be their Monarch may follow me as to Labouring may frequent my School and may contrariwise cast away their old Fathers under the stall And although they may privily get some Experiment from some miserable simple Country Clown or elsewhere yet they shall not understand the great Arcanaes of Administring my Medicaments and so consequently will purchase more Disgrace then Honour therefrom And therefore although some Old Wiâ—e hath told them That the Chicken or the young of the Swallows that Cranium viscus Quercinus c. are a certain Cure for the Falling Sicknesse as in very deed it is yet shalt thou not herewith Cure it But whence is it or what is the Cause 'T is this because thou understandest not the way of the Administration nor the great Ilech nor wilt thou be able to Learn it of thy Galen unless thou frequentest my School and learnest Philosophy according to Christ and not according to Fiscus or a Promoter Now then seeing that Viscus Quercinus doth not afford thee Help thou supposest it to be too weak by it self and therefore thou Correctest it with other Herbs and Composest a great Mixture of Sixty parts or more these thou dost Digest and Purgest the Excrements by them but thou canst not Expel the Disease therewith because thou understandest not neither the Simple nor the Compound nor the Administration But Would they have thankfully accepted of my Dostrine and cast their Red Cap or Fools Coat that they have received of Galen behind the Door and would withal have submitted themselves under my Discipline I would have put on them a better Cap yea the Cap of even Fortunatus himself in the which doth lie more Art then in all the other Writings besides insomuch that they should not need to put it off in the Presence of any body but be able to Cure Chronical Diseases equally as well as Fortunatus Restored the Kings Daughter But indeed they are unworthy of any better and are to be Accused as culpable of their own harm because they have known nothing of the Magnalia and Misteries of Natures Sanctuary nor of that Coelestial Treasury which is liberally Revealed to me from above in these last Times and Seasons of Grace the which things do make a true Adam and wonderful Physitian according to the Enochian dayes in the understanding and preception of new Generation But those Ignorant braggers have Refused it and therefore I will no farther pitty them but leave them in their Ignorance But because there 's no doubt but that amongst such a great multitude of men concerning whom there 's mention made in the 4th of Esdras the Lord God will reserve some very smal number of some of his Elect who will be desirous of faithfully following my Theophrastical Doctrine and of loving the Truth and of helping their Neighbours in their Necessities and Diseases out of a true unfeigned Christian Love and not for Gain and Ambition but for the pure Love of God And are also desirous That the Wonderful Works of God may be made apparent by the Light of Nature albeit all men are not born under such a Constellation as to apprehend the meaning of our Books without the help of God though they diligently study them Because therefore of the sincere Intention and Love of such and that they may comprehend the true Foundation of our chiefest Writings and Arcanaes concerning Medicine and may arrive to an happy end And that the most precious Treasure of Nature that God hath Revealed unto me may not be wholly buried with me We will therefore Write this little Book for them and will therein cleerly shew the Foundation or Basis of our Archidoxis and Universalities and will Teach the Preparation of the several Arcanaes the Quintessences the First Entities and Magisteries But that this Clear Light may not come to the Ungrateful and the Unworthy I do exhort all such as have the Possession or Understanding of this Book and do bind thee by the most great Sacrament and the Oath thou hast made to God in thy Baptisme that thou even Concealest all these things privily and as the most noble Treasure of Nature and that thou doest not admit any Unworthy Person thereunto but that thou Honourest it as a most blessed Talent and servest the Necessities of thy Neighbour therewithal The Lord God bestow his Blessing and Grace that whosoever Partakes hereof may rightly use it THE Tenth BOOK OF THE ARCHIDOXIS OF THEOPHRASTUS Comprehended in Ten several Chapters CHAP. I. Of the Separation of the Elements THE four Elements are commixt with each other in all things but yet in every thing one onely of those four is perfect and fix and that Element is the Predestinated Element wherein the Quintessence Virtue and Quality doth lodge but the rest are imperfect Elements and as a bare Simple Element wherein there 's no more virtue then is another simple Element and they all are as an habitation of the true fix and perfect Element on which accompt also they are called Things Qualified And whereas some do imagine the body to be the true Element and Quality and that it discovers in some sort the virtue of the true Element the reason thereof is this because the body and likewise the three imperfect Elements is tinged and Qualified each according to its nature by the fix perfect and Predestinated Element or Quintessence as with its Inhabitant For Example In some things the Element of Water bears rule in other bodies the Fire is chief in others the Earth and in othersome the Air So then if you would have the fix Predestinated Element Separated t is expedient that the House thereof be broken open But now this breaking up the House or dissolution is performed by several wayes as is cleerly spoken of in my Metamorphosis in the Book of the Death of Things If the House be dissolved by Aqua Fortis or Strong-Waters Calcinations and such like this alwayes it to be observed that the dissolved be separated from the fix by vulgar distillations for then the body of the Quintessence comes over in the manner of Phlegme but the fix Element abides in the bottom But whereas we take no great Care about the House or Habitation but diligendy Enquire for the Inhabitant only t is needful that we find him in the fix Predestinate Element and from thence extract him according to the manner of a Quintessence and so consequently that fix Element is to be dissolved by other more powerful Artifices then by Calcinations Sublimations c. and the Pure be Separated from the Impure The Pure is the Quintessence but the Impure is the Tartareous Superfluity which is permixt in every Generation Concerning which see the Book of Tartarous Diseases But whereas my Theory is more largely Opened in my other Books of the Archidoxis my Metamorphosis and of the Generations mentioned in our Book Paramirum therefore I will not be
that is empty as that which is full CHAP. III. WHeresoever therefore the Spirit of life cannot penetrate there a Disease is stirred up for if it be stopped there ariseth a Putrefaction degenerating into an Exulceration for there it dyes in that place But now that which is dead doth putrifie and make an Vlcer according to the Nature of the Member which the Disposition or effect it in for if the Vlcer be made in the principal parts it causeth death From the Oppilations of the spirit of life do proceed Feavers Aposthumes Pleurisies the Iaundice Vlcers and whatsoever seizeth on the body with a Feaverish Fit as the Plague and the like the cause hereof is this The spirit foreknowing its suffocation and death doth first shake the whole body with horror whiles it is as 't were congealed then afterwards if it be resolved heat and inflamation prevail I do here except those Feavers that produce more Pavoxisms or Fits then once as the Quotidian the Tertian and Quartain and therefore as I may so speak if it causeth Fits in the Brain it stirs up the Phrensie Madness and the like If in the heart it induceth the Chorea viti or the Laughing-Disease for it toucheth the Veins of rejoicing and it often happens that it procures Fits according to a time and hour and year But this the Regular Practice of Feavers and the Plague doth discover viz. From what causes such things come to pass the Spirit of Life is subject to influence even as the body it self to the Earth for even as the Body eateth the Earth and is it self that which it eateth and sustaineth its Life from the Earth even so likewise the Spirit of Life eateth of the superior Influence and is nourished by the Element of the Fire in which the four Elements do shine bright For even as the Earth doth according to its fruits shine in the four Elements so here do the influences also shine There are therefore two Practicks to be set before us the first is That the Influence may be so much conserved aâ— is grateful and suitable to the spirit The second is That the Body may be kept profitable to and fit for the spirit this done there follows the health of the body one way as to the Spirit CHAP. IV. Of the Influence of the Spirit of Life THE vertue of the Spirit of Life is extended or enlarged by the Stars and all the Influences of the whole Heaven by which the Firmament is manifested and 't is like a coelestial invisible Vapour with which it is united even as Cold Heat are when a temperature is constituted and made of them But if haply the Stars of the Members do at any time run cross corrupt and cause Fits then also that member of the body is vanquished and either stops the Spirit of Life or doth vitiate and corrupt it in that same Place But there can't be administred to this Evil any other Remedy then a Receslion from that lâ—fâ—â—ence and undergoing another For the Opinion of the Astronomers concerning Nativities and Ascendants is false and wicked For example Put case I am born under Scorpio if now I submit my self to Aries I am become of his stock nor have I any commerce with Scorpio thenceforward It is not therefore any longer my Ascendant then whiles I submit my self thereto even as I have treated thereof concerning Nativities The Place therefore as to the Nature of the Firmament is to be changed nor is the Ascendant or any Conjunction afterwards to succeed So if I should be born under such an Aspect as that I should be hanged and such a like spirit of the Firmament should be in 〈◊〉 at we know it delivered or written of Humane Spirits if then I would hinder and annihilate this efficacie I reject that Planet and take to me another and so the force thereof is broken And although that that property or nature and kind remain yet the effect doth not follow But contrary wise it often happens that an honest and ingenuous man becomes under an evil influence a thief according as is written of Spirits in the Treatise Of the External Senses of men CHAP. V. Of Oppilations in general AS for the removing of the Stopping of the Spirit of Life in general 't is necessary that the spirit be preserved in its heat so as it may be more strong and vigorous therein the process whereof is this viz. That it be made Diaphoretical and constantly glow in its own essence and continue in a full heat the which is speedily done by this Receit Take Saffron Ginger and Triacle c. Extract their essence c. The Second BOOK Of the Virtues of the Internal Members CHAP. I. Of the Virtues of the Heart THe Heart requires nothing els but corroboration of it self when that which is adverse and contrary unto it is removed for it is too weak of it self alone to resist and strive with all those evils which daily beset and assault it And therefore it must be succoured by supplying remedies for that member is the chiefest and given to man for this end and is implanted in his body that it may continue him in his stability and vigour But if any hurt and dissolution of substance possesseth any member 't is not to be thought that the Heart is appointed and ordeined to turn it off but that evil is to be corrected and removed by the help of Medicine where upon that Medicine seems to be esteemed as another Heart For the more diligent and acceptable care of a Physician depends more on registring and ordering the external heart then the internal For this viz. the Internal is not subject to the Physician but the External onely If therefore at any time the Internal Heart hath need of the External 't is wholly necessary that as we have said already it be appled unto and conserred thereon for there must not be onely a Cordial and a simple Medicine administred but it must be manifold for 't is fitting that One Medicinal property do strengthen the elemental powers that another property do hinder a particular corruption or putrefaction that another property do divert and turn away other external accidents therefore 't is necessary that various virtues be congregated or assembled into One Medicine The Recipe thus Note here the Description of Aurum potabile the Matter of Pearls the Essence of Saffron the Essence of Bawm the Essence of Celondine the Essence of Mace c. CHAP. II. THe highest Arcanum of comforting the Heart so as not to be hurt by any accident that may befall and that its substance may not be suffocated or depraved is Aurum potabile or the Liquor of Gold and the Matter of Pearls in the form of Oil like Balsom then next the Essence of Saffron Mace Corrals c. The description of the Gold is this That the Gold be calcined into its yellowness by the Regal Cement of Hil and Malch then let it be separated
virtues give an assault onely in the Synodoia othersome in the Mania or Madness others in the Aschlyte others in the Lethargy c. And this is to be imputed to the concordant property I esteem it worth knowing in this place that which lyes hidden in Nature as in Gelutta or the Herb Chameleon and Bawm which renovate and convey away the Disease without any virtue of the Degrees viz. in renovating and repairing the former Juvenility or Youthfulness and Lustiness But by what reason or cause and by what virtue these things are done is declared in the Book of Long Life as some certain peculiar Mysteries which besides Arcanum's are in the Nature of things Wherefore I think it expedient to pass them over in this place that so I may prosecute what I have begun concerning the degrees of the four Elements And although here are many and sundry virtues which do overcome and conquer Diseases some by their diaphoretick Nature others by a Narcotick others by other properties yet as for these things I refer them to those that give their mind to Theorems and Speculations CHAP. IV. EVery Confortative it temperate In this place the Substance will impead or hinder nothing be it cold or be it hot yet notwithstanding it will not at all endamage the Quintessence in its work Moreover every Specifick is a Quintessence without any corrupting or breaking of its own body Besides there is nothing temperate but the Quintessence all kinds of bodies are Elementated in nature and in their proper accident The degrees of Health Such things as proceed forth from the Earth do possess the first degree of health as All kindes of Herbs Seeds Roots Sponges Animals Flowers Barks Fruits The things of the Ayre have the second degree as all kinds of Birds Those of the Water have the third degree as All kindes of Metals Marcasites Kakimeaes Salts Minerals Rosinous Sulphurs Fishes Gems Stones The things of the Fire the fourth Degree The Tincture The Stone of the Philosophers Albeit there are some other virtues also so be observed which lye hid in Herbs and not in flying things nor in Metals even as the Vrsina the Carlina or the Carline thistle declare the which admit in themselves other different virtues besides the degree amongst which also is the Smaragdine which besides others admits of another 〈…〉 in it self yet they tend not at all to be 〈…〉 onely external virtues and do not at all 〈…〉 CHAP. V. HItherto we have spoken of 〈◊〉 now for Laxatives and their degrees therefore first of all us to be observed that that division or distinction by which Laxatives are divided into four Natures is not to be observed in this place the which forsooth are described on this wife according to the ancient custom Colequintida and Scammony purge Choller Turbith and Ellebor Phlegme Manna and Capillus Veneris the Blood Lapis Lazuli and black Ellebor Melancholly Besides some things there are which drive out a yellowish or yelky Choller Others an Eruginous Others a yellowish cittrine Hydropical Water And others of that kind there be which are elsewhere described which with us are unworthy of credit and that on this account Because the former things operate by alias upon the peccant matter even in any kinds of Diseases whatsoever And by this Sentiment or Rule the innate Disposition of Coloquintida is to provoke to stool where there is Melancholly So Turbith stirs up stools not unlike to slyme even in choller and so is it with the others Wherefore that Judgement concerning the colours of the Stools or Excrements is not to be taken from the Nature of the Disease but rather from that which stirs up the stools Moreover although the Stools or Excrements do sometimes make an Exit or outpuâ—s according to the disposition by the reason of the sickness from which they are produced yet 't is to be considered without difference with or in what Purgations these stools are to be stopped vlz. not according to the nature of the four Humours but rather according to the nature of the four Degrees which do more powerfully stop the belly O great Alaoscopy by which men determine to call that in question which could not by any means be apprehended as shall be the more clearly evidenced beneath when we speake of Stools CHAP VI. LIke as I have made mention of the Degrees of Laxatives in the former chapters so in this place do I rehearse the same things whereby they may take the deeper Impression in your minda viz. that Laxatives do not wholly observe the degrees of the four Elements but have mixt degrees without any respect to the Elements Wherefore the Nature of the Disease is to be the more diligently look't into least von do too rashly abuse Comfortatives in healing a Disease but rather order and accommodate it so that it may on every side square with the nature of the disease and that thou maist in what place soever apply a degree to the disease But lest we should in this place rush into this order of purging with unwasht hands as the proverb goes this is the Work and this is the Labour 'T is to be observed therefore that sometimes there are unequal parts in the same operation in the fourth degree as sometimes Ellebor takes away that which Tithimal or Spurge cannot Likewise the Catapurias or great Spurges expell that which the other two could never bring to pass sometimes Praecipitate sometimes Esula or the smaller Spurge likewise Cassia Fistula Besides sometimes in Fevers a Laxative purgeth Febrile humors as Centaury sometimes in the Cataleptick disease as Hellebore sometimes in the Ascarides or Worms as Agarick and so in others of that kind the cause whereof is Nature and not the humors the which is here unto destinated that it may take away whatsoever is Melancholy or Cholerick or Phlegmatick or whatever other thing may relate hereto For that which you call Eruginous or rusty â—anker'd Choler may slow out from all these according to the account of humors As for all these things what mysteries each have in themselves apart experience will declare CHAP. VII AS for the Degrees of more Intense or Violent and more Remiss or slow Purging note these things which follow 1. Polypode The tops of Botim Maidonhair Turpentine Sene The tops of Elder Gamandrea Stomachiolum Manna Succory The tops of Danewort Whey 2. Siler montanus Sowbread Turbith Asarabacca Hermodactyl 3. Rhubarb Esula Vitriol Diagridium Agarick Lazulus Scammony Centaury 4. Both Hellebors Colloquinoida Tithymal Serapine Cataputia Praecipitate CHAP. VIII AS for Incarnatives and Consolodatives note and observe these things Incarnatives and Consolidatives have in themselves four degrees but the Consolidatives do exclude the Elements in the some manner as the Laxatives do 'T is therefore observable in the first place in what order or proportion the sicknesses which we would heal have their consistency in the degrees For from hence follows the like degrees of Natural things for some
of the Dose 'T is therefore behoveful for a Physician to know what and how much Weight the Disease is loaden withall for so much Weight of Medicine doth the dose likewise require and therefore you are to observe that the Weight is to be administred and not the degree for herein is placed the chief foundation or rule of finding out every Dose This now must proceed from out of the number and not out of the body of those things therefore the first or chiefest thing is this viz. that the Ares of the Microcosm cures it self and not the administred Medicines For as soon as ever the Disease shall be brought to equallity it doth presently follow that Nature her self cures what is contrary unto her Therefore you are to know that every Dose is not to be used beyond that aforesaid number that is taken from the Disease For there are 24. Lots contained in Nature her self in which number the Medicine it self must likewise be taken that so it may attain and reach to each Number The same is to be taken out of the Anatomy of Nature For as I may so say there are herein 24. Minutes of Diseases so are there twenty four Lots in Medicines and therefore by those twenty four Minutes and so many Lots must every Physician know how to administer his Medicines that so he may bring in an equal Number on both sides into the Microcosme this done the virtue of Nature is such as to cure the sick Therefore 't is worthy observation how that it very often happens that very many though their Disease be dead or extinct are neverthelese as yet much like to those that are sickly and that for this reason because the virtue or power of Nature it self agrees not as 't were in a universal Harmony and therefore cannot exhibit or perform the Office of a Physician from the defect whereof and not from the Disease it self doth death befall CHAP. III. BVt to speak on of the 24. Minutes you are to note that in these Minutes the highest or chiefest Equality as well of Nature as of the Disease doth consist and here observe that a complexionated Disease doth divide it self and doth partly descend and also partly ascend from one even to twenty four and that not because 't is onely one Disease but as many as be the Diseases so many different Minutes be there the faculty also or power of Complexions doth contrariwise ascend from the supreamest even to the twenty fourth alias doth descend from the supreamest to the lowest Hence therefore is such and so much ignorance risen in the Physician that he can't know the Disease in its Minutes save onely by the Dose Neither do we intend or is it our meaning that any Disease consisting in the third or fourth Minute can advance or encrease it self but rather this alone must be understood that there are twenty four Lors out of which the Dosis doth proceed As for example In the Caducus or Falling sickness there are twenty four Minutes the which do require even so many Lots and yet notwithstanding 't is but one onely Disease or species and kindes of that-same Disease and therefore to find out the Dose the Theorical part can't exhibit or afford it you but yet Experience can For the Composed Dosis doth proceed from Nature as 't were Hereditarily and must therefore be preserved and administred according to nature and that according to the Dose of Experience But now seeing that this same thing must be referred to experience you must in the first place understand whether or no the Anatomy of that Dose doth well or truly agree with the Anatomy of the disease whence it follows that in this 24th Number each disease affects or requires its own proper Dose to ascend even to an Equality but beware that thou dost not transcend or exceed this Number for verily 't is the office both of the nature of the Microcosin and also of the external Elements when they have an agreement or are harmonious in the body to assord and cause Health And that Conjunction is in like manner as Cinnaber which is too too much graduated Therefore in that kinde of Elementated exallation they assord or give their own exaltations to the virtue of the Microcosin And so the first Grane alias that which at first is but a Grane passeth into a scruple a drachm and Lot and some Granes amount unto a pound some also into a greater quantity viz. Into a Kist and other some also into talents CHAP. IV. HItherto we have spoken of the virtue of a thing and of Nature but now the case is altered if there shall be either a putrefaction or superfluitie or Syndenocha the dose of which is ro be thus administred For such like Syndenochaes must be prevented by Laxatives and that on this wise that every Laxative be accounted for Resolutive and therefore must you take your doso from the Resolution and not from the Laxation or Laxative property For if you shall take or derive it from this there will presently be sueh a change in a man as can neverbe done by the other Withal 't is expedient for ye who are Physicians well to know or distinguish a Resolution presently and at first sight that so with your dose composed of this ye may purge innocently without any hurt the which knowledge must be on this wise manifested viz. What soever resolveth it self into a solid Water consists of ten Grains But whatsoever resolves it self into a perfect Resolution consists of six Grains only But if it abide together with the Material Substance it contains onely three Grains Moreover that which in it self before its resolution passeth into Putrefaction and from hence declines into a solid Vegetable Substance challengeth to it self the fortiâ—th Grain But if it shall abide in Putrefaction or else putrefie after the Animal Resolution then it possesseth the Eighty third Grain But that which abides in its Own Fssence and conserves inseparably in it self the Crude Substance of both Sex is extended and reacheth even to an Ounce And if it descend of the Matrix of the Aire it obtains the double of the number But if from the Matrix of the Water then it gets it self the treble of that Number If of the Fire then the doso doth now come to half the Weight Wherefore observe here such things as are needful for Laxation viz. Some dissolved things that proceed from things coagulated do even purge in half the dose So likewise is it with solid to solid things But some things do loosen from the propriety of another Resolution as Manna purgeth by a virtue which it resolves every day thing by and Siler doth the centuary Now 〈◊〉 loosens from a conjunction or assinity Therefore 't is to be noted from all these things that a Purgation is nothing else then as 't were a certain Tincture but yet void of any shew of colour the which resolves even Minerals and dissolves even