Healing In Method they observe not only Physical Indications but also the motion of the Heavens As pertaining to Instruments they consider the Difference Composition and Proportion of Medicines both Chyrurgical and Physical they never regard Diet much in the Cure of Diseases and this Paracelsus not only taught but also practised for he would drink with his Patients night and day or else he is belyed Thus you have the general Definition of Medicine What follows now but that we give you an Idea of our Hermonical Systeme in two Tomes Whereof the first shal contain the Theorick and the latter the Practical part Tome I. Of the Theorical part of Medicine THis is divided into two parts Remote and Neer Remote which is common both to Physick and Natural Phylosophy and is called the Knowledg of things Natural is either General or Special Of the General Knowledg of things Natural Or the Object of Medicine and Alchymy 1 THe General knowledg of things Natural is the Remote part of the Theory of Medicine which treateth of the Object of Medicine or Matter of curing the Natures Parts and other Accidents of al Elementary Bodies By others 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The Common Affections thereof as also the Species are to be considered LIB I. The Common Affections are called Special 1 SToicheiologia Special is that which delivers the common Principles of Elementary Bodies 2 It is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an Element an λÎγω which signifies to speak 3 Its Parts are either the first or those which arise from the first 4 The first are Principles Elements and the Qualities which are in the Elements 5 Parts arising from the first are Mixture and Generation and the Temperament which ariseth from the Mixture of Qualities Chap. 1. Of Principles 1 A Principle is that whereby one thing or another gets its beginning 2 And this is called either the First or a rising from the First The first is called Nature Naturing the second Nature Natured 3 The First is by which and from which all things are made but that subsisteth by it self and draweth the original of its Essence from nothing and therfore Plato in his Phoedon cals God Nature Naturing 4 That which hath his Original from the first which we cal Nature Natured is that by which all Natural things subsist and from which they borrow their Name viz. Natural 5 Nature then is double Universal and Particular 6 Universal is the Power of the God-head spread through the whol World according to which Nature acts 7 This is taken 1 For that Divine Vertue which God hath planted in al things 2 For the Influence of the Stars by which he acts it in al things 3 For the Moderater and Nourisher of all Natural Bodies 4 The Pithagoreans call'd it God himself Virgil an Internal Spirit and Plato the Soul of the World 8 The Particular Principle or Nature is every Natural Body taken as consisting in Matter and Form 9 Matter is the first Subject by which things are made 10 Form is the Manner or Example they are made by Chap. 2. Of Elements 1 AN Element according to Philip Melancton is a Simple Body containing in it the Seeds of all mixt Bodies 2 It is two-fold either Opacous which is an Object of the Sight or Transparant Transparant either more or less Less as the Water More as the Air and Fire 3 The Earth is an Element obscure cold and dry 4 The Water is an Element less cleer very moist and somthing cold 5 The Air is an Element very cleer somthing moist and very cold 6 The Fire is an Element cleerest dryest and hottest 7 Elements and Principles differ 1 Elements are Corporeal Principles Incorporeal 2 Principles are the Objects of Reason Elements of Sence 3 Principles are first and immediate Elements compounded of the Principles for they consist of Matter and Form and if you wil take Elements as Principles then take them as Sensible Principles consisting of Matter and Form Chap. 3. Of the three Principles of Alchymists which are contained in every Natural Body and give it its Constitution as also of the Faculties and Properties of the Elements and their Number according to the Doctrine of Hermes 1 IN this particular Alchymists reject the Opinion of Aristotle altogether 2 According to Paracelsus the first Matter of al things is a certain great Mystery not perspicable to Sense which contains in it somthing after an hidden and invisible way 3 According to the Opinion of later Alchymists it is an Essential Subject containing all Forms in it or a certain Punct from which all things flow and to which they return as to their Center Plato cals it the Soul of the World 4 The Principles are either such things as are Simple or Bodies composed of them 5 Simples are such as consist of themselves from whence al other things come and to which they return 6 Compounds are such as are made of these Simples and return to them again and they are divided into Bodies Formal and Material 7 Both Simples and Compounds then are either Invisible as Formal and Spiritual or Visible as Material and Corporeal and these are contained in every individual Substance 8 Those that are Invisible are contained within those that are Bodily as the Soul is in the Body and the Spirit in whatsoever lives whereby it not only preserves it self but begets its like 9 They are double Active and Passive 10 Actives are nothing else but the Forms of Natural things which God gave by his blessing at the first and they have continued ever since 11 Passive as Seeds Roots Plants Constellations c. 12 Seeds are a vital beginning containing within it self the Spirit of what it is a Seed of by which it produceth again its own Body Tast Color Quality Magnitude and Figure 13 Constellations are ordained by their Motions to order the Actions of Natural things both of Herbs living Creatures and Minerals to concoct their Nourishment to separate their Excrements to supply them in matters belonging to Procreation and Increase both continually and constantly 14 Roots are that which dispose to Action Maturity and Fruitfulness both Plants and Trees 15 Seeds act by another invisible way and have a strange kind of Power within them to beget their like having their like within them only in respect of Power and they are 1 Of Living Creatures provoked by the power of Venus 2 Of Plants shut up in their Seeds 3 Of Minerals which is cover'd with a bulk of Rubbish Al these have hidden Spirits in them 16 The Formal Principles or Active Bodies are three whereof two are moist and one dry The two moist are Mercury and Sulphur That which is dry is Sal. These Hermetical Physophers cal Spirit Soul and Body These three Principles although they are Spiritual yet being joyned with Simple Elements they make up Material and mixt Bodies 17 Mercury is that sharp penetrating pure and Aetherial Body
first Degree as Silver Litharge of Silver 2 In the second Degree as Quick-silver Lead Plumbago wash'd Lead burnt Lead Ceruss 4 Altering by a second Quality are 1 Binding as Allum Tutty Pompholix Vitriol Spodium Antispodium 2 Glutinative as Lead Allum Cadmia c. 5 Some by corrupting are venemous as Quick-silver Auripigmentum Morter of a Wall Litharge Ceruss Sandarach Earths 1 SOme expel Poyson as Bole Armoniack Terra Lemnia Terra Samia c. 2 Al Earths Cool 3 Thus much of Living Bodies not sensible Sensible Living Creatures follow 4 Living Creatures are either Irrational as bruit Beasts or Rational as Man But whether Beasts be Rational or no is more than my Author can tel I am deceived if he do not contradict himself in this very particular for in his first Book Chap. 8. he confesseth that Man learned both Physick and Alchymy from the Beasts Is not he that teacheth more knowing than he that is taught If my Author be minded to leave the Truth and follow Aristotle he should have said so But to follow my Authors Method and to leave his failings The Doctrine of Bruits is called Zoography but the special knowledg of Men Physiologie LIB IV. Of Zoography 1 ZOography is the Anatomy of Bruits 2. Of Bruits some are Insecta others whol 3 Insecta are either such as have Wings or such as have none 4 Such as have Wings are such as 1 Have but two Wings as Flyes Gnats Butter-flyes 2 Such as have four Wings as Bees Wasps Grashoppers Beetles Cantharides 5 Such as have no Wings are such as go upon the ground as Emmets Spiders Palmer Worms Woodlice Locusts Moths Fleas Of these some walk some creep some leap 6 Such as are whol are such as either live in one place or in divers 7 Such as live in divers places are such as live both on the Land and in the Water 8 Such are Otters Water Rats Sea Horses Crocodiles Crabs Frogs 9 Such as live only in one place are 1 Such as fly as Birds 2 Such as live upon the Earth as four footed Beasts 3 Such as live in the Water as Fishes Of Flying Creatures 1 These that fly in the Air are called Birds 2 Besides those parts which they have common with other living Creatures they have some peculiar to themselves as 1 Instead of a Mouth some have a crooked Beak as Kites Hawks Eagles Parrots 2 Some have a straight Bil as Crows Ravens Mag-pies Storks 3 Some have a broad Bill as Ducks and Geese 4 Some have a sharp Bill as Wood-pickers Thrushes and Finches 5 Some have short Necks as Crows c. 6 Some have long Necks as Storks Cranes Swans c. 7 Some their Tails stick out right as Hawks Black-birds Mag pies c. 8 Some their Tails are crooked as Cocks 9 Some their Tails stick upright as Ostridges 10 Some walk and some hop 11 Some seldom fly at all as Peacocks Hens c. Of four footed Beasts that go upon the Earth 1 They are either with Horns or without Horns Such as have Horns are either greater or lesser 2 The greater are either Domestical as Bulls and Cows or Savage as Stags Unicorns Rhinocerots Wild Asses 3 Of Beasts without Horns some are Domestical and others Savage Domestical are either greater as a Horse an Ass a Mule or lesser as a Sheep a Hog a Cat a Dog 4 Savage Beasts are greater or lesser The greater are a Lyon an Elephant a Dromedary a Leopard a Wolf a Cammel a Pardel a Bear a Tiger c. The lesser are a Fox an Ape a Dormouse a Hedg-hog a Mouse a Coney c. Of Creatures living in the Water 1 A Fish is a Creature of a cold and moist substance long Body and lives only in the Water 2 They have no Necks but their Heads are joyned to their Breasts Their Liver is usually divided into two parts But whereas my Author saith they have no Lungs he is mightily besides the Cushion for many River Fish have Lungs neither can they live with out breathing as Carps Pikes c. He was mistaken before in saying Bees have but four Wings or else I am mistaken in thinking they have six 3 Of Fishes some live in the Sea Some in the Rivers some have scales some have none 4 Thus much of Zoography In which my Author hath taken much pains to little purpose Tome I. Part III. Of special Physiologie Or the Subject and Object of the Physitian 1 SPecial Physiologie is the Theorical part of Medicine and treats of things according to Nature 2 The things which constitute our Nature are Elements Temperaments Humors Spirits Faculties and Parts 3 The common Affections of Man are to be considered as Elements and Temperaments of which before Or else the special 4 Special parts of Man are Soul and Body The knowledg concerning the Soul is called Psychologia The knowledg concerning the Body is called Anatomy LIB I. Of the Faculties and Functions of the Soul both General and Special 1. PSychologie is the knowledg of the Soul 2 The Soul is Proper or Common 3 Common is either more or less Common More Common is that which we cal Vegetable and is in al living Bodies Less Common is that which we call Sensible and is only in Men and Beasts and not in Plants But by my Authors leave Why not in Plants I think Aristotle hath led al the World into Errors If it were my present scope I could prove both by Scripture and Reason that Man consists of three parts Spirit Soul and Body But to let this pass Our London Gentlemen that Nurse Curiosities in their Gardens know wel enough that divers Plants are sensible and few that have written Herbals but have written of them Besides 't is apparant That vulgar Herbs which we tread upon when we walk the Fields are not only sensible of what is present but also have a fore-knowledg of a thing before it comes else what 's the reason the Leavs both of Cynkfoyl and Trefoyl usually appear not only disordered but also discolored twenty four hours before a storm comes It were a good thing if men would first learn to know themselves they might know the better what 's in Herbs afterwards But to return 4 The Soul of Man consists in Faculties and Functions 5 Of these Faculties some are incited in Man others Influential 6 The Influential parts are three Animal Vital Natural 7 The Animal is double Sensitive and Intellective 8 The Sensitive is either Apprehensive or Motive The Sensitive is called Sense 9 The Senses are Internal or External 10 The External are five Seeing Hearing Tasting Smelling and Feeling 11 The Internal Senses are Common sense Fancy and Memory 12 Motive senses are two-fold Appetite and Motive according to place 13 Appetite is three-fold 1 Natural as the desire of Meat and Drink 2 Affectional as the Motion of the Will 3 The desire of Pleasure 14 The Intellective Animal Vertue is called Understanding and consists
Habit which is nothing else but the Science of Medcine is devided in to two parts The first containeth general Precepts and Notions far enough off from Practise which Physitians call Speculative The other toucheth upon the Practise and teacheth the way and meanes of Operation and this they call Practick These things thus premised it is an easy matter to prove That Medicine is not synonymous with Natural Phylosophy for this latter Habit is not synonymous Physick because it consists totally of Practise and Practice is not synonymous with speculation seing they are things of a diverse order and Essentially different Now Doctrins synonymous cannot Essentially differ for there are three things which Speculative Medicin chefly handles First the Body of Man Secondly Health and Sickness Thirdly Nourishment and Medicament 2. Alchymie is the Fountain of Sound Philosophy the Key of wisdom The soul and Marrow of Physick The Root of Medicine and the mark all wise men Shoot at There are some that are so simple as to affirm that Alchymie is also Sinonymous to Naturall Phylosophy Al real things are of three sorts according to Aristotle For either they are joyned to motion and mater and of these is the Science of Natural Philosophie Or joyned to matter and separated by motion and of these are the Mathamaticks Or seperated from motion and matter and of these are the Metaphysicks Now Alchymy seeing it is by a real being joyned to motion and matter must needs come under the head of Natural Phylosophy But if part of Natural Phylosophy be Synonymous with Minerals and Mettals it ought to have a certain matter of determination and seeing the mater is one and the determination altogether naturall and not manifold therefore of necessity that same determinated matter must be like in the Art of Alchymy and not manifold and although say they the manner of action direction and information of the Art be different from Natural Phylosophy as also the place time yet they tend all to one ultimate end for as nature brings forth an Herb or Gold or other Mettal out of that one matter for the use of man so the Art of Alchymie takes the quintescence of that mettal or medicament out of that matter of the same use Put case this be so yet can I easily perswade my self that Alchymie is the fountain of Philosophy and the soul of Physick for by their leaves That Phylosopher never yet breathed which had the perfection of Alchymie but had also the knowledg not only of mettals but also of Vigetables and living creatures therfore it was well said that Alchymie brought many hidden things to light found out many excellent medicines for the Physitian and many useful observations Alchymy is then admirably profitable to search out the hidden things of nature so that a man can scarce be excellent in this world without the knowledge of this Art for what Phylosopher can perform his duty more Nobly more Happily then he that is exercised in Alchymy for it is not the proud Sophister that vapers with a few phylosophycal sentences light conceits and trivial Quirks that deserves the name of a good Physitian but he that according to the rules of nature makes his medicines honestly and faithsully and applyes them wisely and studiously Just so for all the world neither is he worthy of the name of a Philosopher that hath nothing in him but words but he that hath been bred up in the School of Nature and knows how to practise what he hath learned 3. Midicine is a certain facultie commixed of Science and Art For it cannot be pure Science 1. Because it doth not demonstrate all that belongs to it self 2 Because it is not conversant about eternall things but transitory 3. It hath not it's principles in it's self that is in nature but some of it is in the Artifficer Neither can it be pure Art 1. Because it's principle consists not in it self but part of it also in nature 2. Because it is not altogether attained by reason but partly by Contemplation And yet it is an Art 1. Because some principle of it consists in the Artifficer 2. Because it hath the end of Art namely Operation And because all Art is either factive or active factive also either makes a new work or mends up an old one In this sense according to Galen medicine is factive Because it restores weakned body to strength and health 4. Alchymie is a most excellent art It is indeed the cause of medicaments and all other naturall bodyes It inquires after the parts and Affections and may properly be called knowledg for it 's an Art which teacheth the preparations of remedies and a Key to unlock the secret Cabinet of nature nay more than that It can transmute ignoble mettals into Noble also it begets a peculiar art distinct from other Arts no art promising that which Alchymy doth you have the kind the mater it self follows In which consider the cause and effect Subject Object and Adjunct Simpathy and Antipathy The Causes are Internall and external Internall are Efficent and the End Externall are matter and forme Chap. 5. Of the end of Physick and Alchymie which is Health 1. THe principall end of Medicine is Health les Principal is the knowledg of things Naturall not Naturall and against Nature The principal end is either Intentional or Executional Intentionall Internall which Galen peculiarly calles Scope and that is Health The Execution of this is the Fruition or Possession of Health and for this end Medicine was first invented The end less Principal is The knowledg of and Operation by all things Natural not Natural and against Nature And though a Physitian do not alwayes actayne to his ultimate End yet he shews himself an honest man if he neglect not his duty but performes such Cures as are within the reach of Nature and Art 2. The end of Alchymie is Internal to resolve bodies or External so to change or direct Mettalls or Medicaments that they may be wholsome Physick for the sick The internal end of Alchymie is to reduce Compounded bodyes into what they were Compounded of to clense purifie and take away their Milignant qualities that so either they may be fit for the Physitians use or else transmuted into other Mettals In respect of the first Alchymie is very necessary to Physick in respect of the second it is an Art by it self and the Mistris of all other Arts. The External use of Alchymie is also double First either for the change and transmutation of ignoble Mettals into Noble and so t is a distinct Art by it self Or secondly to maintayne the body of man in or restore it to health and in this sence Alchymy ought to be joyned with medicine 3. Health and the Enjoyment of Health is the ultimate end of Medicine Health is the favorer of Wisdom and al Siences and all the comfort a man hath in this turbulent and troublesome World This this is that whose
to Hermetical Phylosophers 1 They can by no means close with this Doctrine for they demand seeing Mixture is a certain Motion Who is the Mover By what Powter â—he Elements tend to Mixture in such just 〈◊〉 〈◊〉 〈◊〉 2 The Mover is a Vital Principle indued with Knowledg the Form Species Seed Constellation by whose Power and Knowledg such Divine Offices of Mixture are administred 3 Transplantation is a certain accident of Mixture and Generation when not that which is intended but another thing is Generated And this comes to pass two waies First By a confusion of Seed and so of a Horse and a shee Ass a Mule is ingendred Or the Seeds of many Plants put close together will produce but one Plant. Secondly By Degeneration when not the same Seed comes up which you Sow so Wheat often degenerates into Darnel Chap. 7. Of Generation according to the opinion of Dogmatists and Hermetical Phylosophers 1 GEneration is a Mutation from qualities having respect to the Nature of each Subject 2 For as Philip Melancton saith Heat being tempered with cold and joyned with driness and moisture is a mixt body of al qualities and Elements 3 Putrefaction is an Alteration bringing Corruption from whence is bred Consent 4 Consent is a Transit of one thing into another by certain Nurseries 5 According to Hermetical Phylosophers Generation is the progression of the Seminal Spirit out of its Fountain and vital Principle into the Stage of the World whereby of Invisible it becomes Visible and produceth Color Smel Tast Heat Cold Moisture Driness Magnitude and Form and all Ornaments of Body and by this Renovation maintains a perpetuity of its own Species 6 Whatsoever new things we see every day they had a being before in the Seeds 7 Whatsoever we see corrupted here every day they are not brought again to nothing but return again to their Fountains from whence they came 8 For this cause are Elements necessary to Generation which are the Wombs that contain the Seeds and Principles of al Bodies 9 The Places Elements and Bodies must be agreeable to the Seeds for the Seeds themselves have this Power to find out what is agreeable to their own Natures and therefore such Seeds grow Naturally in hot places such in Cold such in Moist and such in Dry. Sulphur is best found in one place Mercnry in another and Salt in a third 10 The Seeds perform their Progress and Operation by the help of the sensible Mechanical spirits 11 The Mechanical Spirits are such as are adorned with an inbred Knowledg and instructed with an Artificial Workmanship whereby they cause Tast Color Smel Order and Proportion in Natural things He that dreams of Spirits without these endowments dreams of nothing but Vapor and Smoke 12 In this inferior Globe are three famous differences of Generation namely of Living Creatures Plants and Minerals 13 In Living Creatures the Seminal Matter is contained in the Natural Balsom in the Vital Sulphur in the Vital spirit in the Mummy in the Radical and first matter c. 14 The Generations of the superior Globe are certain but far different For in the Coelestial Sphears they continue perfect til the Consumation of al things 15 Generation comes not by Putrefaction as people think Putrefaction doth but administer heat wherby the vital vertue is stirred up to action For as in the Earth it were a Madness to think that one Plant was changed into another by Putrefaction so above the Earth Living Creatures beget their like not by Putrefaction but by the Vital spirit of the seed Chap. 8. Of Temperaments 1 TEmperament is either the end of the Mixture or the Form of the thing mixed or the Principle of Natural Facultie 2 The Soul makes use of the Temperament as an Instrument to perform its Actions 3 Temperament is the Principle without which actions cannot be performed Take away the Temperature of a Particular part and the Natural Actions thereof cease also 4 The Temperament of Living Creatures is one thing and of Creatures without life another and yet some question whether there be any Creatures without life or not and my self by the leave of my Author could afford to be one of them 5 The Temperament of Living Creatures is either Total or Partial 6 The Total is either Influential or Radical 7 Influential ariseth from the Elements 8 Radical is the Justice or due giving to every one his own 9 Justice is Simple or Compound 10 Simple is Four-fold Hot Cold Dry and Moist 11 Compound is Four-fold Hot and Moist Hot and Dry Cold and Moist Cold and Dry. 12 Temperament is to be considered in respect 1 Of Sex 2 Of Age. 3 Of Place or Region 4 Of the Seasons of the Year 13 It is called Temperament 1 For its Excellency 2 Absulutely or Comparatively 3 By act or power of acting 4 By it self or by accident Also it is either Healthful or Sickly either alone by itself or with Flux of Matter Fluxes of Matter which hinder Temperament are Blood Choller Flegm Melancholly 14 Al these Hermetical Phylosophers cal Salts which are of divers abilities And thus much of the Common Affections The Species followeth to wit A Body with Life A Body with Life 1 It is either not sensible as Plants and Mettals or sensible as Living Creatures 2 Living Creatures are either Rational or Irrational 3 Irrational are Beasts of which some have Blood and some have none 4 Such as have Blood some have Feet and some have none 5 Of such as have Feet some have two as Birds some have four as Beasts 6 Of such as have no Feet some have Fins as Fishes some no Fins as Serpents Of al these in Order The second Part of the first Tome Of Living Bodies not Sensible and Sensible 1 A Living Body not sensible is that which we cal Vegetative 2 It is either perfectly Living as Plants or imperfectly as Mettals 3 The Doctrine of Plants is called Botanical LIB I. Of Art Botanical 1 ART Botanical is the Anatomy of Plants 2 The Instruments to be compared for this Art as also for all other Arts are Skill and Exercise 3 The Parts of this Art are Two The shewing the Reason of them and the History of them The shewing the Reason of Plants 1 It is the first part of Art Botanical which finds out the common Natures of Plants from their Causes 2 A Plant is a Vegetable Essence growing for the most part out of the Earth or Water 3 Its parts are two A Body and a Soul by which the Body is nourished encreased and brings forth seed 4 The Kinds of Plants are two Simple and Compound The simple are Garden and Wild. 5 The parts of a Plant are like or unlike 6 As in men there are Ages so there are in Plants and also in Herbs namely before they run to Flower in flower in seed or Fruit and when they shed their seed or Fruit. 7 Of Herbs some are nourishing as Wheat Barly
damned to Cymmerian darkness and being afterwards by som honest souls brought up once more to see the Light up start all the haters of Truth and labor with might and main to keep this hopeful plant from bearing fruit when once they had brought men into darkness who can blame them if they labor to keep them there and to do so they left never a ston unturn'd but labored night and day even til they sweat again to exclud Alchymy from the society of men nay they were come to that point of madness that they accounted it either no Art or els an Art vain bewiching invented by the Devil and the Devils kitchin And then the Bedlams run to the Magistrate and Petition him to restrain Alchymists But the soul of man furnished with the principles of Reason and instructed with the principles of Art was quickly able to see the truth through so slender a cobweb and found it out to be the truest and most Ancient way even almost as old as the world although but latly revived from the dead We might make this good by solid Arguments if we would and therfore 1. The Operations of what Arts soever are Naturall proceed from Nature But the Art of an Alchymist is naturall Ergo 2. We cannot say nature's false Ergo neither Alchymie 3. If the knowledg of Mettals be true and naturall Then Alchymie must needs be true and naturall because it teacheth it Thus you see that Alchymie is an Essentiall part of Philosophie as well as Medicine Chap. 3. Of the Name of Medicine and Alchymy 1. THe name of Medicine may well be reduced unto these three Heads Synonymia Paronymia and Homonymia 1 Synonymia The Hebrews call it Remedy or Health The Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Medicine To omit what the Germans Slavonians and Bohemians call it 2. Paronymia The Hebrews derive from a word which signifies He hath Healed The Greeks from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give Medicines and the Latin word Medicina is derived from Means 3 Homonymia and this word carries the same signification in all Dialects It is properly and genuinely put for the Method of Curing which consisteth in Conserving preserving and restoring Health Somtimes it is taken for the Act of the Physitian We in this place take it for the Discipline and faculty in giving Phisick but it is not alwayes so taken for it 's somtimes taken for the whol and for every part of the Phisicall method somtimes for the method of cure which is not manual and other times for that which is Manual or Chyrurgical which you please And thus much for the first general head The Second follows 2. The name of Alchymy is declared by Synonymia Paronymia and Homonymia 1. Synonymia Chymia is the Greek word The Arabins added their vulgar particle Al thence it was called Alchymi It is called Spagyry Hermeticall art and the Art of perfit workmanship The art of Segregation Seperation and Distillation thence vulgarly A distiller and an Alchymyst are held to be both one 2. Paronymia Chymia is an Egyptian art if you wil beleeve Plutarch used by the Priests especially those inhabiting in Egipt the Town of Chemis derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which signifies to powr out melt or convert to juyce or Liquor thence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Juyce Alchymy then is an art making Juyce or converting solid matters into Liquid as also Coagulation of them is understood It is called Spagyrick from drawing and compelling Hermetick from Hermes the Inventor of it Other names it hath from washing sequestring and purifying 3. Homonymia Alchymie of most and those the best is taken for that part of Phisick which give cure because it makes the Medecines efficacious It manifesteth many secrets to him that studies it and administreth many very profitable observations and indeed it seems to be nothing else but naturall Phylosophy and medicine brought both into one practise By other Authors and those Moderne it is taken for a part of Phylosophy distinct from others the Fountain and Key of Phylosophy The soul and Marrow of Physick The Root of Medicine The Name hath been spoken to The Kinde follows Chap. 4. Of the kind of Medicine and Alchymie 1 The Genus of Medicine is a Phylosophicall Discipline or superior facultie THere are very many which suppose Medicine and natural Philosophy to be synonimous and their reasons were first because Aristotle thought so when he wrote that Physick was to know the first principles of health and Sickness and that it ended in that which is called Medicine And that the Physitian begins with those things that are Naturall for as Plants have their Roots fixed in the earth by which they receive nourishment yet they are conserved by the temperature of the Air about them and flourish by the vitall Influence of the Stars so the Art of Curing men takes it's Root and principles from Philosophicall meanes which are confirmed and illustrated by particular precepts wherefore say they Medicine is nothing else but a certain particular point of naturall Phylosophie objected to the senses for a Naturalist considereth all naturall bodyes universally for knowledg sake But a Physitian is conversant about the body of a man not only that he may know his nature but also that by knowing his nature he may know the manner of Cure 2. Because those things which are required to make up the true and proper Synonymy of Scienses agree perfectly with the Comparation of Medicine and naturall Phylosophy for the body of man which is the subject of Physick is not drawn by difference of accidentalls which is to be curable by Art and the first principles of Medicine are shewed and handled in Physick Therefore as Law may be reduced to moral Phylosophy and Divinity to Metaphysicks so may Midicine to Naturall Phylosophy But why I and others cannot close with this opinion hear a little There ought to be two things habited in a perfect Physitian One by which he knows the precepts of medicine and the things there to belonging The other by which he operates well and readily together with all the circumstances which concur to the perfecting of a Cure That these two Habits are distinct appears by this that one of them may be without the other for very many learn the Science of Medicine in the Schools and yet know not a whit what belongs to Use. On the contrary Many which are unskilled in the Science of Medicin by practice Experience become good Physitians There is then this difference between these Habits The first is goren by speculation and may be taught without any practise at all The other is gotten only by Practise and Experience Then One is occupyed altogether about universals the other about particulars also although the one be imperfect without the other yet the first can doe nothing without the second the second little without the first Both together make an able Physitian Moreover That first
Presence makes Humane Actions flourish preserves body and mind in vigour she is an Excellent Chamber mate more precious then Gold admirable useful both for Church and Common-wealth and the best of all earthly goods she being gone the body runs the direct road unto Death 4. Health is a Power of exercizing the actions of the body of man which are according to Nature arising from the Natural Constitution of all the parts ' We will let Galens definition of this alone as somthing imperfect you shall finde that to Performe the ordinary and Natural offices of the body two things are required The Action it selfe and the Power of acting Thence we gather that Health consisteth either in actual or potential act That it doth not consist in Acting alone is Palpable for then every man should be sick when he is asleep because most parts of his body Act not then 5. The Reason of Health is to be sought out in the body rather then in the Soul For seeing there are two things required to every Act namely the facultie or the soul instructed with its faculties which is the principal cause of Operation and moves the body to action Then the organ which the soul useth as a meanes to act by The faylings of this cannot be imputed to the soul for the soul cannot be hurt nor weakned but remaynes alwayes the same it acts the same operation so long as the creature liveth if it have the same instruments to act by According to Aristotle for a man is Somtimes well somtimes sick the Cause of which is to be sought from the constitution of the Organ although I ingeniously confesse My opinion is That the greatest mischiefs that befal a man during his life take their Original from the soul and the internal spirits as I shall shew more clearly when I come to the Subject 6. Health consisteth in an Accedental not in an Essential Constitution The Consttitution of each Part is double Essential and Accidental Essential is that which depends upon Matter and Substancial Forme by which all Compounds have their Nature and being Accidental is that which followes the former and disposeth their qualities and Accidents in all parts Exercies all their action diversly according to their diversity Now Health consists not in the Essential Constitution for so long as a man lives the Essential Constitution is immutable but Health may be changed and Sickness come in place the Substantial Form remaining Therfore a man is Somtimes sick and Somtimes well and yet a man stil. Health then is to be placed rather in Accidentalls for they are changable both by reason of Age Diet Air and other circumstances 7. To the Health of a mans body is required a good constitution of the humors and Spirits a good temperature of the similarie prats a good structure of the Organs and vnion of all the body The word Healthfull is taken three waies As the Body As the cause As the sign A healthfull body is such a one as enjoyeth present health and that either as alwayes so or as most commonly so as at present Health alwayes so is he who hath a firm and stable Health Health as at present is that which is fleeting and unconstant The Cause of Health is that which either restoreth it beeing lost or preserveth it being obtayned good Constitution of the foure Humors and spirits causeth Health The just structure of the Organs is when they consist of a just Magnitude Number Place and Confirmation Lastly the union Continuaty of all the Parts To conclude you shal find no greater preserver of Health than the Moderate use of the six things not Natural which because my Author hath left out I care not greatly if I set them down 1. Ayre 2. Meat and drink 3. sleeping and watching 4. Fulness and Emptiness 5. Exercise and Rest. 6. Affections of the Mind 8. Medicines may be given even to men in health if they be rightly administred Hyppocrates was the first that gave occasion to this question Whether healthful men ought to take Medicines or not But yet t is most certain and Galen both confesseth and commendeth it That it is the Peculiar Office of many Medicines to resist the Disease before it comes as such as resist infection cut gross and tough Humors and many others which we may reade in his fourth Book of Preserving Health But if by Medicine Hipocrates means Scammony and such other violent purges we will easely grant him the point without further dispute of the story We have done with the end come now to the cause both of Medicine and Alchymie both principal and less principal Chap. 6. The cause of Physick and Alchymie both principal and less principal 1. THe principall Cause of Medicine is God As all good Arts in generall have their fountain Original from God himself So Medicine also is a gift of God by his divine will granted to the sons of men for the Art was never first invented by the wit of man but came by demonstration from God himself to man becanse he belighted in the sons of men All Arts and Mystriees as well as the world that contains them have their Originall from God Hence it came to pass that those ancient wise men because they knew Medicine was a divine thing and they were ignorant what the true God was ascribed it unto their gods God then is the Author of medicine Nature the instrument of God the Physitian is or should be the servant of them both Hence it is that Herophylus said That medicine was the band by which God healed the sick if then the most high God be the Author of Medicine let not men despise it 2. God is the principall cause of Alchymie All true Medicine is the gift of the most high God and he that will learn it let him go to God and not to the Ethicks If you will learn wisdom go to God and not to the creatures for they are as foolish as your self God is the maker of all secrets and hath distributed some of them to every creature you can never learn them by reading dead letters but go to the living God from whom all knowledg flows to mortals even as the trees bud by the heat of the sun What knowledg hath man which he hath not from above even from that God which created knowledg it 's not an Accademie can furnish a man with the principls of knowledg but'tis the grace and gift of that invisible God if God inlighten your eys the best Book of Physick is the Book of nature and there you may read it and search for it by Chyromancie and Physiognomie 3. The less principal cause of Physick is either Impulsive or Instrumental Impulsive is the want and defect of Human Nature joyned with a natural appetite to knowledg Instrumental is that admirable Beauty and Hermony of Natural things 4. The less principal causes of Alchymie are the same with those of Medicine The Impulsive
Pismire which you will when they are so old they can scarse goe upon their legs Nature provides them Wings and so of a Creeping it becomes a flying Animal Fourthly The Phoenix being worn out with Age burnes her self and riseth again out of her owne ashes Chap. 9. Of the matter forme and effect of medicine and Alchymie I THe Matter or rather Matteriall of Medicine is both a Methodical disposition of Precepts as also the matter it self If you consider the matter by way of Systeme the matters of Medicine are sencere parts and the precepts thereof congruous to nature But if you would Dispute the point Physically They are 1. Things Natural called Physiologia 2. Things not Natural called Hygiena 3. Things against Nature called Pathologia II. The matter of Alchymie is both a disposition of Precepts as also the matter it self For it is as true as what is truest That Alchymists have many singular precepts and Observations not only in their Operations but also in administring Physick contrary to the Opinion of the Dogmaticks They can give you a true and exact Anatomie not only of the Body of Man but also of the whol world As concerning their way of making the Phylosophers stone they differ much and perhaps as much from the Truth as they do from one another III. The forme of Medicine is Externall or Internall The Externall is a methodicall disposition and connexion of such precepts as are agreeable to Nature The Internal is the Truth it self of the Physical Substance IIII. The forme of Alchymie is the same with that of Medicine The externall is a Connexion of Precepts The internall is the truth and excellency of the Chymicall preparations V. The proper effects both of the Physitian and of his medicine are various and manifold For a Frugal and temperate Diet preserves Health and amends sickness maintaynes the body in vigour which is the most excellent of all Naturall things for what good doth the Contemplation of Hearbes bring to a man or what delight What doth a man get by his observation in dissecting the body of a man you can hardly perswade a man there is any unless he find it by use and exercise So then As of the liberall Sciences Physick is one the use of it makes it inferior to none VI. The proper effects of the Alchymist and his Alchymie are various and Excellent The cheife effect is the excellency of medicine for although Nature gives us our Medicins whole yet most commonly they consist of divers parts nay somtimes in a whol pound of Medicaments you shall not find an Ounce of that spirit or Oyle you desire or which conduceth to the cure you intend Nay more than this There is no whol medicament but hath it's impurity The Art of an Alchymist is to seperate this which nature hath mixed As the Maseraick veynes seperate the pure Chyle from the impure dung in the body of man So Alchymie seperates the spirits from the medicine and rejects the impure dross And who unless he be a Madman but will easily grant and that by the rules of nature that the Chymical preperation of a Medicine the dros being cast away must needs bemore wholsom more safe more effectual in it's Operation than to give the whol Medicine dross and all as it growes out of the earth There is indeed and in truth as much difference between them as there is between a Bushel of fine flower and a bushell of Bran. Besides in stubborn and lasting diseases strong Medicines stronger then any naturally grows out of the earth must be given And if Artificially Prepared may be given without any hurt or danger Namly such as are made of Mineralls and Mettalls To these I might add That an Alchymist hath the key of natures Secret Cabinet and is able to produce all her hidden treasure to publick view so that Mesue avows That scarse any deeper knowledg of Naturall things is given unto man than what is given by Chymicall operations by which the Sympathy and Antipathy of things is known and thus much for the Cause and Effect of Medicine and Alchymie The Subject and object follow Chap. 10. Of the Subject and Object of Alchymie and Physick 1 THe Subject of the Physitian or of his Medicine is man considered as he is a creature Subject to Health and Sickness both according to the whol and according to each part They all determin the parts of the Subiect to be two Material and Formall The Material is a Mans Body and not a beasts The Formall Subject they say is not the Soul that belongs to Metaphysicks or els to Devinity and is of itself perfect but the body curable according to Aristotle A living man and not a dead Corps for barely a Body is too general a title II A Physitian cureth not only the body but the mind in some manner Pray tell me what there is in this whol Universe but may be delighted and refreshed be it Mind or Body or what you wil. Opto tibi meus Sana in Corpore Sano said one The whol Scope of a Physitian is that he might keep the Organs of the Mind and the understanding in a due tempperature for if they be out of tune so is the natural State and Condition also Take away the Organs of the Rational soul and you take away the soul it self Restore the Organs and you restore it Besides the body and soul are knit together by a certain Sympathy or Consent and derive vertue and vice from one another and if there be such a Harmony between them the one must needs require help as well as the other I know it is both douted and called into Question by many To which part of the Nature of man the disease is most hurtful and deadly which although I confess I cannot easily answer yet would I have all men perswaded of this truth That the greatest part of all evills comes from the soul and the Internal spirits for if the body being sickly be a burden to the soul and deny it it's operations then comes the injury from the body But if the body be subject to the Command of the Mind and it be the duty of the Mind to keep Passions and affections in awe and preserve all in a due decorum by the rule of Reason then Licentious living Idlenes Effeminatness Luxurie almost what not are al vices of the mind what worse diseases come to the body of man than by these and their likes I pray you is the fault in the body or the mind that people give themselves to gluttony to lust Drunkenness Quarelling c Is not the mind the seate of Temperance and Intemperance and is not Intemperance the cause of most diseases Thus you se the point is clear enough That the original of most diseases is in the mind and is discernable to all unless such as are so blind they will not see III. The Subject of Alchymie is the same with Medicine For
that he conceited the whol art of Physick was so easey that it might be learned in three months space and to make fooles beleeve this lookt like a truth He held that al diseases and by consequence all remedies might be reduced to these two heads That all diseases came either of binding or loosening and So al remedies must be indued with either a binding or loosening facultie and that 's enough to stope which monstrouss and absurd Opinion consider with me these few Principles 1. The Nobility and Varietie of things requisite to this Subject Those which study Physick shall find it not only the most Excellent but also the most Difficult study in the world and without great knowledg and as Great care most dangerous if you consider that there is required to it an admireable knowledg of causes an incredible Judgment to discern and exceeding quickness of wit to apprehend in every physitian Besides if a physitian will get honour by what he doth which if he doe well he shall not want Continuall and dayly experience is requisit for him With what knowledg ought that man to be indued with what care and industry ought he to perform his office when the lives of those that Christ dyed for is commited into his hands 2. The Infinite number and Species of the Diagnosticks of diseases Not only three Hundred as Plinie thought and yet that is two many to be well skiled in in three Moneths but almost an infinite Number many new ones arise every day which though they have been formerly in the world yet not in our generation therefore are New to us To let alone Diseases and speak only of Casualties How many Bruises Ruptures Fractions Burnings Scaldings Luxations Dislocations are to be amended by the skilful hand of the Physitian How many dangers by Poyson which must be remedied Extempore or not at all How much diversity is there in the bodies of men by reason of Age Sex Region Education what a difficultie is it to take the exact observation of the Coelestial bodyes without the knowledg of which you may as soon give poyson as an antidote What a difficulty is it to find out an internal disease How deceitfull are the Markes of them whether you regard the body it self or the Urine or the Pulse So that the wisest Physitian breathing may somtimes be deceived 3. The prognosticks and manner of cure are very difficult What a knowing man ought he to be that is able to prognosticate the end of a disease The knowledg of the Nature of no part of the Creation ought to be hid from him and when he hath that it requiers a new search to find out a reamedie nay many times al this must be done upon a suden and in the very nick of time Before a Physitians eyes ought alwaies to be placed the sad Image of the death of his Patient The sadness fear and sometimes the undoing of the Patiants acquaintance and the great account himself must make before God another day for the life of every one that is commited into his hands and when he hath seriously considered this if he think three Months study sufficient for so great a calling let him turn practitioner II. Alchymie is the most difficult of all Arts. For although the Artificial making of Gold be most true as we told you before Experience testifyed so the vain attemps of many have also testified it to be most difficult and neither to be gotten by reading nor studying Books 'T is only granted to a few that feare God and eschew evill and know how to use it when they have it The study of it makes many poor in so much that a great Alchymist said if he wish't any man a Mischeif he would wish him no other than to study that Elixar Chap. 15. Of things agreeable to Medicine and Alchymie which are Naturall Phylosophy Devinitie and Astrologie I. NAturall Phylosophy is agreable to medicine and yet also it differs from it That Medicine takes his Originall from Natural Phylosophy is most certain for the speculative part of Medicnie is pure natural phylosophy For First of all The body of man with all it's parts temperaments facultyes and operations every one that knows his right hand from his left knows to be Natural Second Health and Sickness which are the affections of Nature come from Naturall principles Thirdly Nourishment and Medicament by which these facultyes and the actions thereof are maintayned are Naturall For the Vertues of Hearbes Stones and Mettals and of al Medicaments by which Physitians cure Diseases and restore Health and Strengthen the parts are al Naturall and pertain to Naturall Philosophy no less than the Motions of the Elements doth only the Practical part Medicine assumes to it self alone Thus you see Natural Phylosophy is of great Use for and a great Ornament to a physitian only there is som difference between them and the differences are these 1. A naturall Phylosopher treates of a man as he is a naturall body A Physitian as he is a body cureable by the Art of physick 2. The Naturall Phylosopher treates of sickness and health as they are affections of the Natural body and proceed from naturall causes The Physitian treates of them how he may expell the disease and preserve Health Briefly thus The Naturall Phylosopher reasons of things as they are barely naturall The physition how he may remedie what 's amisse and mayntain health in a good Decorum II Naturall Phylosophy is agreeable to Alchymy The Reasons are the same which we gave you before concerning Medicine III. Medicine and Alchymie are Sacred Arts and therefore agreeable to Divinitie They are sacred First in respect of their Original Because they are brought out of the Treasuries of the goodness of God himselfe Secondly In regard of théir Institution Because they were ordayned of God to preserve man and 't is one part of the Worship of god to admire at his Creatures and gifts and one part of the Will of God to search after his wonderful workes in the Creation 7. Eccles. 35. Let it not greive thee to visit the sick for that shall make thee to be beloved And Paul tels you in the Corinthians that the gift of healing is one of the gifts of Gods Spirit Also that great Physitian both of our bodies souls our Lord Jesus Christ cured many diseases as dropsies palsies leprosies Issues of blood blindness Feavers and other desperate diseases by his wordalone And God by his word alone made al the Creatures gave them vertues to do the like Paul in the Epistle to the Colossians saith Luke the beloved physitian greeteth you And to Timothy he prescribes Physick himselfe Drinke a little wine for thy stomaks sake Damascus was once famous for Physitians especially at that time when Johannes Mesut that excelent Physitian sone of Abdela king of Damascus taught Physick there Suidas reports that king Solomon wrote a most singular volume of remedyes for diseases the heads
appeared to the Magitians which our translators to keep the people in ignorance translated Wise men that came to worship Christ in his Infancy Such were the Visions of the Prophets and of Iohn in the Revelation 2. The transformation of living bodyes as was in Moses his time before Pharaoh and the Transfiguration of Christ. Let no man say I writ Blasphemie in following my Author in this and say it was done by Divine power I le easily grant it I'ts by Divine power the Trees blossome and bear fruit if you say that 's according to Nature I will quickly answer you That it is Divine power and the finger of God himself that upholds Nature and the Creation in the state t is in 3. The third is Characters or certain strange words which have the same vertue with Harbs c. and will cure Diseases as well 4. The fourth is called Gamahew or Gamaheos Viz Images and sculptures with certain strange Characters engraven upon them which carry the vertues of the Heavenly bodyes and mightily strengthen Creatures below For as a key opens a Lock a Sword wounds and a Breast-plat defends so the Images of things above engraven upon things below have a strange operation upon Sublunarie Creatures 5. The fift is an action from one to another and that by Images which are like them I would translate my Author in this particular if I durst but I dare not before the Nation is honester 6. The sixth is Art Cabalistick Cabal amongst the Ancients was nothing else then a certain mistical Symbolicall and Aenigmatical Divinity it was three fold 1. That which Adam learned of God and taught to his Children 2. That by which God delivered the Law to Moses upon Mount Sinai and Moses again taught it to Joshua This continued by succession unto Ezra yet was it lawful for few to read it and not for those few before they were forty yeares of age 3. The third Cabal was invented by the Jewes Rabbies which converts the Letters and sillables of the scripture into Number and finds out the hidden sence of them c. But the Cable of Paracelsus manifesteth a way whereby Characters Figures Sigills and words strang things which some think is impossible may be Performed He teacheth a way how a man may hear ones voycé cross the seas Nay how one thet dwells in the East may hear ahother that dwells in the West and both keep their stations though thay are above a hundred Germane Miles distant In Naturall Magick Imagination bears a great sway not only in gausing but also in curing diseases For proof of which we may let Phylosophie alone Look but upon a woman great with child and you may see it without a paire of spectacles Imagination is a knowing power it acts potently upon other things beside it self and although knowledg and 〈◊〉 concur to a Local Motion yet are they not the first cause of Motion neither can they work alteration or change in their own body much lesse in another But Knowledg is an act of the soul and appetite alwayes followes it or alwayes should Neither is the soul of man conversant only in it's own body if it were How could one man love another And if the souls of men produce Mutuall Love why not a Mutual help by the same Rule Hence it comes to passe that many times a sick man is more cheered by the sight and Companie of one man then he is by the help of another It 's in vayn to object That Humors and Spirits are immediately and directly moved by Imagination for 't is only Accidental They are moved by the Attractive Retentive and Expulsive Faculties Weconfesse a sudden fear will make a man tremble though there be no reallity in it so then the Humors and Spirits are the second cause of the chang of mans body but the first and remote cause is Imagination You may see it clearly in all Epidemical diseases who is sooner taken with them then they that fear them Or I 'le make it more clear by a simillitude An Apple-tte is the second cause of bearing the Apple but the first and remote cause is the sun which causeth the tree to spring and grow blow and bear But the first cause seldom produceth an act without the help of the second cause For Example In a Pestilential time Imagination it self will infect a man but 't is fear and terror caused by that Imagination which corrupts the Humors and changeth them into the nature of the thing feared Those that have read Physical Authors know what strang Imaginations a Melancholly Fancie will introduce into men As one that conceited his Nose to be bigger then al his body Another that he had no Head A third that he was made of Butter who being a Baker by Trade durst not come near his Oven lest he should be melted Another that he had gotten a Fish in his blood But to let passe others My self the translator of this work Anno 1642. had a Patient in Old street London who being troubled with a Melancholly distemper conceited himself only a man and all others that came neer him Wild Beasts that came to devoure him To see whether this Fancie might be removed or no I perswaded him He was made of a black pot This also wrought upon his Imagination and then he durst let no body touch him for fear they should break him until at last his cure drawing neer such vayn delusions vanish't To return to my Author The strongth of Imagination appeares in this to goe no further In that Women with child will not only desire but also eat such things as are not fitting to be eaten and their health is so far from being impayred that it is much amended by so doing That the Imagination of one man will work upon another is very conspicuous by a Woman with child the child bearing the mark upon it's body of what the Mother desired Nay if we doe but consider what Union there is between our Spirits and the Angels and Intelligences nay to reach a little higher If man be united to God by the person of Jesus Christ what wonder is it that one man should be united to another by Imagination He that would know more of this let him read Synertus his book of Alchymie V. A Physitian ought to be busied in diligent speculation and happy Imitation of Nature A Physitian ought perpetually to watch the Motions of Nature and order his Physick accordingly that he may expel the infirmities of Nature that way If he drive the same course Nature drives the Cure will bee easy because Nature helps and safe because 't is Natural Let all Physitians know that they are servants and not Masters to Nature VI. Physitians are Rulers over both body and Mind We told you before the subject of a Physitian was the whole body of man taken universally And he that doth not know that the Conditions of the body follow the Temperature of the Mind
Anatomy of the Hand the Foot remains V. The Anatomy of the Foot 1 The Foot is the Instrument of Walking and contains all that part that is between the Hip-bone and the top of the toes and imitates the Hand as much as may be It is divided into three parts the Thigh the Leg and that which we cal the Foot which is also divided into three parts Tarsus Metatarsus and the Toes 2 Parts of the Foot are either Containing or Contained The Parts Containing are either Proper or Common The Common are Scarf-skin Skin Flesh Membrana and Fleshy Panicle Proper is the Membrana of the Muscles 3 Parts contained are Muscles Vessels and Bones The Muscles are either the thigh leg foot or toes 4 The Muscles of the Thigh are eleven of which 1 Five stretch it out as Gluteus major Me dius minor Iliacus Externus Piriformis and Triceps 2 Three Muscles bow it as Lumbalis 〈◊〉 internus Lividus 3 The other move it Circularly 5 The Muscles of the Leg are ten whereof 1 Five bend it as Longissimus Gracilis Senervosus Biceps 〈◊〉 2 Some extend it as these four Membranosus Vastus internus externus 〈◊〉 3 The other Muscle Popliteus moves it oblickly 6 The Muscles of the Feet are eight of which 1 Five extend it as Castrominius internus externus Plantaris Soleus Tibiaeus Posticus 2 The other three bend it as Tibiaeus anticus and the two Periei 7 The Muscles of the Toes are twenty three whereof some bend them some extend them and others draw them transversly 8 The Vessels of the Feet are Veins Arteries and Nerves 9 The Vein of the Leg is branched 1 Into the Saphaena which passeth by the inside of the Ancle where it is branched into four parts and distributed amongst the Toes This is the vein which is opened in afflictions of the Womb and Head 2 Ischias which passeth by the outward part of the Leg. 3 That which passeth to the Muscles 4 Suralis which at the Knee is divided into two Branches the one takes the inside the other the outside 10 The Artery is divided above the Knee and administers Branches both to the Skin and al the Muscles 11 The Nerves arise from the Marrow of the Back and pass through either the Joynts of the Loyns or the Os Sacrum 12 The Bones in each Foot are forty six One of the Thigh one Patella two of the Knee two of the Leg and forty of the Foot Thus you have the Parts Containing The Parts Contained are such as are fluid soft and upheld by others Parts Contained 1 Parts contained are either Humors or Spirits 2 Humors are either Natural or Influential 3 Natural is that which is called Humidum Radicale 4 Influential is either Primary or Secundary 1 Primary is either Natural or not Natural 2 Natural is either 1 Nourishing 2 Excrementitious 3 Participates of both 5 Nourishing is Blood and Flegm Excrementitious is either Profitable or Unprofitable 6 Profitable is Milk Seed the Water of the Blood and the Water arising from the first Concoction 7 Unprofitable are Tears Snot Spittle Menstruis Blood Sweat and Urine 8 Those which are both Excrementitious and Nourishing are Choller and Melancholly 9 Humors not Natural are the same with these only they keep not a due Decorum in Quantity Quality Motion and Rest. 10 They offend in Quantity two waies either by Abundance or Defect 11 Abundance or Repletion is two-fold Plethora and Cacochymia 12 Cacochymia is either Simple or Compound Simple is of Choller Flegm and Melancholly 13 The failings of Quality are either more Common or more Proper More Common are Corruption Putrefaction Malignity Crudity 14 More Proper are in respect of certain Humors and so 1 Choller corrupted is 1 Vitiline or like Yolks of Egs. 2 Eruginous like Vert-de-greece 3 Prassine like Juyce of Herbs 4 Azure 2 Flegm is 1 Acide sowr like Vinegar 2 Vitrial like melted Glass 3 Salt like Brine 4 Gypsum like white Mortar 3 Melancholly adust proceeding either of burnt Blood burnt Choller or salt Flegm 15 Thus much of Hmors the Spirits remain 16 Spirits are insited in or influential 17 Spirits insited in are two either innate Moisture or innate Heat 18 Spirits Influential are either Vital or Animal 19 The Innate Spirit according to Hermetical Phylosophers is An Astral and vital Body a Natural Balsom a vital Sulphur and a vital Mummy Hitherto of a Corporal Anatomy A Vertual Anatomy follows Hermetical Phylosophers 1 They have a double kind of Anatomy the one Local the other Essential Vital or Formal 2 The Local say they is that which every Butcher doth when he cuts open an Ox or a Calf which although Hermetical Phylosophers do not reject yet they would not have Physitians spend all their daies in pering upon that and neglect businesses of greater import 3 A vi tal Anatomy is that which dissolves every Body into its first Principles He that drives such a Model of Physick ought to be wel versed in the Natures and Properties of Seeds the Office of Elements and Principles the Generation and transplantation of Roots the Motion and Influence of the Heavens and Heavenly Bodies the Disposition not only of Dead but also of Living Bodies They do not cal that Lump of Flesh only the Heart which others do but whatsoever hath vital heat in it They cal every Cavity the Stomach nay every place in which there is any Concoction Every place 〈◊〉 contains any fruitful Seed is a Womb with them But the main Basis of their Art is the Harmony of the Creation and the due Consideration of that notable Agreement between things above and things below Tome I. Part IV. Of Vertual Anatomy Or the Harmony between the Macrocosm and Microcosm VErtual Anatomy teacheth the Harmony between one part of the Creation and another the Analogical Comparation and Reductions of things therby fetching its remedies and learning their strengths and vertues from the Book of Nature not of Galen 2 For whatsoever is in the Universal World is also in Man not according to a certain superficial similitude as some Fools prattle but in Deed and in Reality are contained in him whatsoever is in the whol Theater of the World 3 The Spirit of a Man communicates with God himself the Rational Soul with the Angels and the Body with the Stars and Earth 4 Paracelsus and most other Hermerical Phylosophers hold that Man hath a double Body the one Natural Elementary visible and tangable which was first made of the Slime of the Earth the other Invisible Insensible deduced from the Coelestial Influence of the Stars and this Crollius cals the Genius of Man his Domestick Laris the Instructer of Wise Men for he cannot abide Fools 5 This Analogical Comparation is to be considered in a double Manner 1 In respect of the Heavenly Bodies themselves 2 In respect of Medicines caused by their Influence Of these the Galenists knew either very little or nothing at all
LIB I. Of the Analogical Comparation of the Heavens with the Body of Man 1 ALL things that are above are to be found in things below or if you would have it a little plainer Terrestial things are in Heaven after a Celestial manner Celestial things upon Earth after a Terrestial manner And this none but a few people that are scarce wel in their Wits wil deny 2 We shal only here give you the Sum of the Analogy and Harmony of the Universal World with the Body of Man which we shal God willing treat more plainly and fully of in our Harmony of both Worlds First Of the Coupling of the Celeftial Orbs with our Bodies and Eyes Secondly Of the Coupling of the Sun and Heavens with our Rational Soul Thirdly Of the Comparation of the Beams of the Sun with the Spirits of Mans Body Fourthly Of the Comparation of the Sun with the Heart of Man Fiftly Of the application of the Heat of the Sun to the Native Heat of Mans Body Sixtly 〈◊〉 the 〈◊〉 of the beams of the Moon with the Animal Spirit of Man Seventhly The comparing the Course of the Sun and Moon with the Course of Mans Life Eightly The Comparing of the Faculties of the Beams of the Planets with the Faculties of Mans Body Ninthly The comparing of the Nature of the Stars with the Humors in Mans Body Tenthly The comparing the several Stars with the several Parts of Mans Body Eleventhly The comparing of the World with the Affections of Man 3 You have the Analogy of the Heavens with the Body of Man The Anatomy or Analogy of Medicines follows which is two-fold 1 According to the force of the Stars and that is called 〈◊〉 Anat my Or 2 With the Body of Man and that is called Signatura LIB II Of the Influential Harmony 1 INfluential Harmony is that which teacheth the Influence and Dominion of the Planets both over Diseases and the Medicines which 〈◊〉 to cure them 2 The Course of the Planets 〈◊〉 〈◊〉 Diseases according to the Nature of each Planet upon those parts of the Body which they rule so Saturn 〈◊〉 the Spleen Jupiter the Liver and Mars the Gal the Sun the Heart Venus the Reins 〈◊〉 the Lungs and the Moon the Brain 3 So the 〈◊〉 of Saturn proceed Melancholly failings of the Spleen and Afflictions of the Hypochondria Jupiter causeth distempers and obstructions of the Liver Cachexia Dropsie yellow Jaundice Mars causeth al distempers of the Gall the Stone and Obstructions Fulness and Emptiness The Sun causeth distempers of heat tremblings pantings of Heart faintings weakness Vinus causeth the Stone in the Reins Mercury the Phthisick Pleuresie Asthma and Cough The Moon causeth Diseases of the Brain I confess I am not altogether of my Authors Opinion in some of these and what my Jugdment is you may find if you please to peruse my Semeiotica Uranica 4 Diseases are cured either by Sympathy or Antipathy 5 A Disease is cured by Sympathy when it is cured by such remedies as are under the Planet that rules the part afflicted And so such Medicines 〈◊〉 are under the Dominion of the Moon and Mercury help the Brain and if Mercury cause the Disease your only way is to use such Medicines as are under the Dominion of Jupiter Not only because of the Antipathy between him and Mercury but also because Jupiter is 〈◊〉 in the House of the Moon 6 Diseases are cured by Antipathy when they are cured by the Remedies of the contrary Plannet and that two waies 1 When their Houses are contrary and so Mars cures the ill effects of Venus 2 When their Natures are contrary so Saturn cures the ill effects Venereal Lust causeth LIB III. Of the Faculties of Simples which the Dogmatists make use of to find out their Natures 1 EXperience and Signiture first found out the Vertues of Plants so Hemlock was found out to be hurtful by Experience 2 Signature is either External or Internal 3 External is a meer accidental business the Basis and Foundation of which is nothing else than the Form or Figure Color or Feeling of a Plant. 4 Internal is the Temperament or Quality which is the Principle and Foundation of their 〈◊〉 and Vertues 5 The Temperament or Qualities consist most in their Tast less in their Smel 6 The 〈◊〉 by which their strength and 〈◊〉 are known ar nine 1 Three 〈◊〉 testimonies of heat as Sharp 〈◊〉 and Salt 2 Three give testimonies of Cold as Tart 〈◊〉 and Sowr 3 Three give testimonies of temperance 〈◊〉 〈◊〉 Fat and 〈◊〉 7 Seing Simple Medicines have two Qualities and somtimes three then the first is called Simple and Elementary which ariseth from the 〈◊〉 of the four 〈◊〉 The other is called 〈◊〉 which ariseth from the consistence of the 〈◊〉 diversity of Proportion Besides these two some have a third Quality which is Purging and is by 〈◊〉 called Hidden because it is 〈◊〉 from al Block heads 8 In general some Simples conduce to Health others to Ornament 9 Such as conduce to Health are either Alterating or Evacuating 10 Alterating are either Common or appropriated to some certain part 11 Such as are Common do it either by a 〈◊〉 Quality or by a Hidden 12 By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they 〈◊〉 it by the first second or third degree 13 First Quality is either Temperate or 〈◊〉 Intemperate is Hot Cold Moist and Dry. 14 These Qualities they call D'grees but might 〈◊〉 properly have called them Orders Galen cals them Numbers 15 The Orders of Intemperature reach to four Degrees both in respect of Heat Cold and Dryness but not of Moisture although my Author affirm it because Moisture is inconsistent both with Heat and Coldness it being dried by the one and congealed by the other 16 The second Faculties of Simples are such as these I. Emollient as Butter Saffron c. II. Purifying as Cadmea Fat c. III. Hardning as 〈◊〉 c. IV. Making thin as Chamomel c. V. Making thick as 〈◊〉 and most cold Herbs VI. Opening as Garlick Gall c. VII Binding as Bole 〈◊〉 c. VIII 〈◊〉 as Juyce of unripe Grapes 〈◊〉 c. IX Drawing as Birthwort Pepper c. X. Discussing as Southernwood c. XI 〈◊〉 as Honey Barley c. XII Purging as Lupines c. XIII Attenuating as Vinegar Acorus c. XIV Emplasticks as Oyl Butter c. XV. Stopping as Chalk c. XVI Putrefying as Aconitum c. XVII Causing pain as Mustard-seed c. XVIII Easing pain as Oyl of Dill c. 〈◊〉 Stupefying as Opium Hemlock c. 17 The third Faculties arise from the Conjunction of the first and second Such are I. Suppuring as Saffron White Lilly Roots c. II. Breeding Flesh as Barly Meal c. III. Glutinating as Aloes Allum c. IV. Scarrifying as Frankinsence c. V. Provoking the Terms as Annis c. VI. Bringing a Callus as Terra Samia c. VII Stopping the Terms as Acasia Lillies