Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	great_a	let_v	see_v	5,099	5	3.0617	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92903	A new light of alchymie: taken out of the fountaine of nature, and manuall experience. To which is added a treatise of sulphur: / written by Micheel Sandivogius: i.e. anagram matically, divi Leschi genus amo. Also nine books of the nature of things, written by Paracelsus, viz. Of the generations growthes conservations life: death renewing transmutation separation signatures of naturall things. Also a chymicall dictionary explaining hard places and words met withall in the writings of Paracelsus, and other obscure authors. All which are faithfully translated out of the Latin into the English tongue, by J.F. M.D.; Novum lumen chymicum. English.	Sędziwój, Michał, ca. 1556-ca. 1646.; French, John, 1616-1657.; Paracelsus, 1493-1541. Of the nature of things.; Dorn, Gerhard, 16th cent. Dictionarium Theophrasti Paracelsi.	1650 (1650)	Wing S2506; Thomason E604_3; Thomason E604_4; Thomason E604_5; ESTC R203736	79,289	151

OF THE NATURE OF THINGS NINE BOOKS Written by Philipp Theophrastus of Hohenheim CALLED PARACELSVS The Titles of the Nine Bookes of the Generations Growths Conservations Life Death Renewing Transmutations Separations Signatures of Naturall things London Printed by Richard Cotes for Thomas Williams at the Bible in Little-Britain 1650. NINE BOOKS OF THE NATVRE Of Thing Written by Philipp Theophrastus of Hohenheim called PARACELSUS To the honest and wise man John Winck Isteiner of Friburge his most intimate friend and dear brother Theophrastus Paracelsus wisheth all health IT is most fit that I should most intimate Friend and dear brother satisfie your friendly and daily requests expressed in your frequent Letters to me and seeing that in your last Letters you do earnestly and courteously invite me to you if it were convenient I cannot dissemble with you yet by reason of many hinderances I cannot but as for your other request viz. that I should give you some clear Instructions I cannot deny you but am constrained to gratifie you therein I know the honesty of your mind and that you do willingly hear or see any thing that is new or wonderfull in this art I know also that you have spent good part of your estate and life in it Because therefore you have expressed much good will and brotherly fidelity towards mee I cannot forget either but am constrained to be thankfull and if I never see you more to leave a brotherly legacy to you and yours as a remembrance of of mee For I will not here only answer and cleerly instruct you concerning those points only of which you have asked me but wil also dedicate a Book to you which I will call Of the Nature of things and will divide it into nine little books In this book I will satisfie all your requests and further then you demanded although haply you will much wonder and perhaps doubt whether all these things are true that I shal write But doe not so yea beleeve them not to be speculations and theories but practicall and proceeding from experience And although I have not tryed all of them my selfe yet I have them from and have approved them by others and know them by that kind of experience as also by the light of nature If in some places you cannot understand mee what I shall say and in some processes require of me further explication write to mee privately and I will declare the matter more cleerly and give you sufficient instruction and intelligence Although I beleeve you cannot well misunderstand what I shall write seeing I know you are so well qualified and gifted by God with arts and a good understanding Moreover you have known my mind and meaning and therefore will quickly and easily understand me Now I hope and do not doubt that you will respect this present worke commended to you and esteem of it according to its worth and not at all divulge it but keep it in great secresie for your selfe and yours as indeed it is a hid and great treasure an excellent gem and pretious thing which is not to be cast to swine i.e. Sophisters and contemners of all good naturall arts and secrets who are worthy neither to read them much lesse to have know or understand them And although this book bee very little consisting of few words yet it is full of many and great secrets For I do not here write out of speculation and theorie but practically out of the light of nature and experience lest I should burden you and make you weary with many words c. Wherefore most deare friend and loving brother seeing I have wrote this book out of love to you alone and to no body else I beseech you that you will keep it as a thing of value and a a great secret and not let it goe out of your hands as long as you live and at your death bequeath it in like manner to your children heirs that they also may keep this book secretly which also I shal particularly desire of them that they wil not let it goe out of your family at any time and be made publique so as to come to the hands of Sophisters scoffers who contemn all things which are not agreeable to them and indeed detract from them These are pleased onely with what is their own as indeed all fools are wont to bee whom their owne toyes onely please not anything which is anothers hating all kind of wisdome Wherefore they account wisdom as folly bec nothing doth thē any good they know the use of nothing As one workman cannot use the instruments of another so a foole can use no weapons better then his owne sticke or boughes and there is no sound pleasanter to him then the ringing of his own bell Wherefore most dear brother be you faithfully admonished as I have entreated you and do what I have enjoined you which I hope you will and you shall doe what is right and well Farewell with the protection of God Dated at Villacum in the year 1537. OF THE NATVRE Of Things THE FIRST BOOKE Of the generations of Naturall things The generation of naturall things is twofold THe generation of all natural things is twofold Naturall and without Art and Artificiall viz. by Alchymie Although in generall it may bee said that all things are naturally generated of the Earth by means of putrefaction For Putrefaction is the chiefe degree All things proceed from putrefaction and first step to Generation Now Putrefaction is occasioned by a moist heat The cause of putrefaction is a moist heart For a continuall moist heat causeth putrefaction and changeth all naturall things from their first form and essence as also their vertues The power and nature of putrefaction and efficacy into another thing For as putrefaction in the stomach changeth and reduceth all meats into dung so also putrefaction out of the stomach in a glasse changeth all things from one form into another from one essence into another from one colour into another from one smell into another from one vertue into another from one power into another from one property into another and generally from one quality into another For it is evident and proved by daily experience that many good things which are wholsome and medicinable become after putrefaction naught unwholsome and meer poison So on the contrary there are many bad unwholsome poisonous and hurtfull things which after their putrefaction become good lose all their unwholsomnesse and become wonderfull medicinable because putrefaction produceth great matters as of this wee have a most famous example in the holy Gospel where Christ saith Unlesse a grain of Wheat bee cast into the Earth and be putrefied it cannot bring forth fruit in a hundred fold Hence also we must know that many things are multiplyed in putrefaction so as to bring forth excellent fruit For putrefaction is the change What putrefaction is and death of all things and destruction

without the body But now seeing idlenesse is so much in request amongst Physitians and all labour and study is turned only to insolency truly I do not wonder that all such preparations are every where neglected and coales sold at so low a price that if Smiths could be o easily without coales in forging and working their Metalls as Physitians are in preparing their Medicines certainly Colliers would long since have been brought to extream want A reprehension of Physitians In the mean time I will give to Spagiricall Physitians their due praise For they are not given to idlenesse and sloth nor goe in a proud habit or plush and velvet garments often shewing their rings upon their fingers or wearing swords with silver hilts by their sides or fine and gay gloves upon their hands but diligently follow their labours sweating whole nights and dayes by their furnaces The commendation of Chymists and how they differ from other Physitians These doe not spend their time abroad for recreation but take delight in their laboratory They wear Leather garments with a pouch and Apron wherewith they wipe their hands They put their fingers amongst coales into clay and dung not into gold rings They are sooty and black like Smithes or Colliers and doe not pride themselves with cleane and beautifull faces They are not talkative when they come to the sick neither doe they extoll their Medicines seeing they well know that the Artificer must not commend his work but the work the Artificer and that the sick cannot be cured with fine words How many degrees of Alchymie there be Therefore laying aside all these kinds of vanities they delight to bee busied about the fire and to learn the degrees of the science of Alchymie Of this order are Distillation Resolution Putrefaction Extraction Calcination Reverberation Sublimation Fixation Separation Reduction Coagulation Tincture c. But how these separations may bee done by the help of distinct degrees according to the Art of Alchymie hath been in generall spoken of already Wherefore it is needlesse here to make repetition But to proceed to particulars and briefly to explaine the practise you must know that Water Spirit Liquor Oyle c. cannot bee separated after one and the same processe out of Flowers Hearbes Seeds Leaves Roots Trees Fruits Woods by the degree of Distillation For Hearbs require one processe Flowers another Seeds another Leaves another Roots another Trees another the Stalkes another the Fruite another Woods another The degrees of fire in Distillation And in this degree of Distillation there are also foure distinct degrees of Fire to bee considered The first degree of Fire in Distillation is Balneum Mariae this Distillation is made in Water Another degree of Fire is Distillation made in Ashes The third in Sand. The fourth in a naked Fire as also Distillation may bee made by Aqua fortis and other sharp Waters With what degrees of fire every Vegetable is to be Distilled To the first degree of Fire belong Hearbs Flowers Seeds and such like To the second Leaves Fruits c. To the third Roots and Boughes of trees c. To the fourth Woods and such like Note that every one of these must bee beaten small and bruised before they bee put into the Still And thus much bee spoken concerning the Distillation of Waters out of the Vegetable substances As concerning the Seperation and Distillation of Oyls the processe is the same as that of Water only some of them are to bee distilled per descensum and cannot ascend as Waters the processe of these in this case is to bee changed But Liquors are not separated in Distillation as Waters or Oyles but are expressed from their corporeall substances with a presse And here wee must know that there are some Oyles that are pressed out and separated after the same manner by a Presse as liquors are and that for this reason because they should not contract an ill odour from the Fire as otherwise they would doe Of this Order is the Oyle of Almonds Nuts hard egges and the like Also wee must note that all Oyles if they be prepared and coagulated according to the Spagiricall Art yeeld a kind of Vernish Gumme Amber or Refine which may bee also called Sulphur and that which remaines in the bottome of the Still may bee calcined and brought to ashes and from it may bee with warme water alone the Alcali extracted and separated from it The Ashes which is left behind is called the Dead Earth out of which never any else can bee extracted Of the Separation of Animalls IT is necessary that Anatomie goe before the separation of Animalls that the bloud may bee apart the flesh apart the bones apart the skinne apart the bowels apart the tendons apart c. and after this must every one of these bee separated by it selfe by the help of the Spagiricall Art Therefore the separations in this place are chiefly 4. Foure degrees of the separation of Aninalls The first draws forth a waterie and flegmatick humidity from the bloud For from the bloud being after this manner according to the processe shewed in the book of Conservations prepared there comes forth a most excellent Mummie Mummie c. and so excellent a Specificum that any fresh wound may bee cured and consolidated in the space of twenty four hours only with one binding up Balsome c. The second is the separation of fat from flesh for that being separated from Mans flesh is a most excellent balsome allaying the pains of the Gout and Cramp and such like pains if any part affected bee anointed with it warm It helps also the tendons of the hands or feet being drawn together if they bee daily anointed with it It cures also the scab and all kinds of Leprosy Therefore it is the chiefest Chirurgical specificum and in all cases as in wounds and the like most profitable c. The third is the separation of waterie and flegmatick moisture together with the fat extracted out of bones For if these two bee carefully by the Art of Alchymie separated from Mens bones by the degree of Distillation and the bones bee reduced or burnt into most white ashes by the degree of Calcination and then these three bee again after a right manner joined together so that they resemble butter they become a most wonderfull specificall Arcanum with which thou maist soundly cure any fracture of bones without any pain at three bindings up so that thou dost handle and set the fracture according to the rules of Chirurgery and then apply that specificum by way of plaister c. This also doth most speedily cure the wounds of the skull and any other contusion of bones whatsoever The fourth and the last is the separation of Refines and Gummes from the Skin Bowels and tendons For this Refine being extracted and separated out of them by the degree of Extraction according to the Spagiricall Art and

and clear veines under the middle age of man signifie a man to be full of bloud and juice but above the midle of his age to be commonly sick yet long lived Nothing can be judged by by the manners and behaviour of Men. As much as concerns the manners gestures of men nothing can be so easily known and judged by them For experience teacheth that these can every moment bee changed as to deceive the Signator and make him erroneous in his judgement And because it hath not been observed hitherto so accurately by all Astronomers It is therefore the Signators part not alwayes to look to the manners and actions of men but rather to other signs of the body which are fixed and can by no Art be counterfeited or changed For if red hairs moving the forehead and eye-lids a cheerfull raised and unmoveahle countenance a frequent agitation of the mouth a stout mused walking and a light mind should necessarily declare a man to be a gallant souldier and stout every one could by his industry and art make himselfe seem to be such an one that hee might by his lookes bee the better approved of and obtaine greater pay The like also may be judged of other kinds of behaviour which pretend to wisdom folly truth lying fortune victory c. Of the Astrall Signes of Chiromancy COncerning the Signes of Chiromancy we must hold that they doe arise from the superiour stars of the seven planets and that wee must know and judge of them by the seven planets What Chiromancy is Now Chiromancy is an Art which doth not only look into the hands of men and make judgement by their lines and wrinkles but also considers all hearbs woods hard stones earthes and rivers and whatsoever hath lines veins or wrinkles Neither doth this Art want its errours which those Astronomers were guilty of For they assigned the fingers of both hands to the planets and chiefest stars whereas there are but five fingers in one hand and in both ten yet the planets are reckoned but seven How then can these things agree amongst themselves Now if there were seven fingers on each hand it then might bee granted that every finger might bee ascribed to severall planets Whether the fingers be assigned to the Planets But yet it falls out many times that some men may have but seven fingers on both hands the rest being casually cut off but seing that they were cut off and just seven were not at their birth this matter cannot be related hither And if it should be so that a man should bee borne with seven fingers whether on one hand or on both yet that were monstrous and beside the usuall order of Nature and not subject to the stars Therefore this also cannot belong to this place But if there must be but five fingers on each hand and seven planets and these mutually bee compared amongst themselves it would then be convenient that the lots of the planets should be put into a box to know which two planets must give place and bee left out Yet because this cannot bee and the planets have neither dice nor lots in the Firmament It would be worth wondering at if any one should usurp this power to himself as to allot by the name of the planet and signe the thumb to Venus the fore-finger to Iupiter the midle-finger to Saturne the ring-finger to the Sun and the little-finger to Mercury in the meane time casting out Mars and the Moon as it were out of their tribe and liberty Which things being so who can wonder that Mars doth stir up his sons with just indignation to kill that caster of lots or to beare a perpetuall hatred against him Who can wonder why the Moon should enfeeble the brain of that player or take away his reason And this is their first errour which as wee have said they have committed in Chiromancy The second errour in it is this It oftentimes happens that the originall and naturall lines of the hands are changed by hurts and casualties or are made greater or lesser or doe appear in other places For as if there be a high-way obstructed by any thing or be stopt up by the fall of a mountain or be spoiled by the overflowing of waters men go about in another way neer to it so it happens in the old lines of the hands that sometimes after the curing of wounds or ulcers together with new flesh also new lines doe grow out and the old are quite abolished In the same manner also by reason of hard labours the lines are defaced or they which were originall grow great as it is in trees For if a young tree send forth many branches on all sides these being cut off the tree it selfe becomes bigger But that wee may at length proceed to the practise of the Art of Chiromancy and briefly declare our opinion I would have you know that I will indeed change nothing of what concerns the hands but acquiesce and be satisfied with the observations and descriptions of the Ancients Yet I purpose in this practise of Chiromancy to write of those things of which the Ancients have made no mention of as of the Chiromancy of Hearbs Woods Stones and the like The Chiromancy of Hearbs and Woods And it must first be noted that all Hearbs which are of one kind must be of one and the same Chiromancy But if their lines bee unlike and appeare greater or lesser in some of them that is by reason of their age Wee doe therefore clearly professe What use is of them that the Chiromancy of Hearbs conduceth to nothing else but to know and understand the age of any Hearb or Root But by way of arguing any may here object that there is no hearb as long as it growes is older then another four or five monthes at the most if the supputation begins from May till Autumne at which time hearbs die and fall from their root The condition of the spirit of the Hearb To this I answer that from God there is but one vertue in a root which is the first being and spirit of the hearb by reason of which the hearb grows and is supported untill the predestinated time and untill it bee exalted to the production of seed And this is a sign and a mark that the vertue returns back to the root and so the hearb is dryed As long as that spirit which is the chiefest vertue of the hearb remaines in the root the hearb every yeer is renewed unlesse it be that that spirit together with the hearb be taken way and decayes Then the hearb is not renewed For the root is dead and hath no more life remaining in it But after what manner that spirit together with the hearb is taken from the root or with the root from the earth that the vertue thereof cannot goe backe into the root or from the root into the earth is not to be considered in this place For