therein are privily contained CHAP. III. Of the Beginnings of Bodies and their Original Differences and Properties PHilosophers do greatly dissent in the handling of the Principles and every one almost led by his own Opinion doth bring his own beginnings Some do consist in Reason only and are not grounded in Nature they admit no demonstrations from the light of Nature Those which hold these imaginary beginnings are conversed in the Knowledge and Inquisition of the Essential Causes they are drawn by a blind and a terminary endeavour upward and downward they admit a dissolute and futile or vain confusion of things wavering this way and that way without sinews and joynts they stick in all things as if they were but beginners they hold nothing which is ratified nothing that is comprehended and nothing that is fixed and sure But they ever stand in that place and in doubt from which they may be moved with a light moment which daily Experience not only in Philosophy but also in Physicks doth testifie and approve But according to these fine Philosophers and Physicians if it please God some beginnings are of Philosophy some of Physick and where the Philosopher endeth there the Physician beginneth Aristole the chief of the Peripatetical Family or Sect made three beginnings of Nature two Essential as he calleth them Namely the Matter and the Form and one Accidental namely Privation which beginnings seeing they do alone comprehend them in mind and abstract them from the very Essence of the thing and do not explain what the Matter of a natural thing is nevertheless they would be thought to explain and lay open the Knowledge of the Matter Let me define them The Matter is of which a thing is made The Form is by which a thing is made Privation is the absence of the Form But yet it remaineth unexplained altogether what the true real and essential beginnings of Nature are All the Spagirical Philosophers have made a Matter and confessed there was a Form and that a new Form was forthwith induced the old being abolished and deprived where closely the necessity of Privation is included But while they imagine of these in their mind they consider the true subjects of Nature Wherefore whosoever is instructed with these imaginary beginnings will never come to the Bath of Diana wherefore he need not fear the punishments of Acteon Galen held that the Elements adorned with their Qualities were the Foundations of Nature Hermes ter maximus the Father of the Phlosophers taught that all things were generated of three things he explains the terminary number calling them Spirit Soul and Body though he doth not expresly shew what he meaneth by Spirit Soul and Body yet our Paracelsus hath so expounded them no less artificially than naturaly in his Book de Naturarerum The Spirit is Mercury the Soul is Sulphur the Body is Salt The mean betwixt the Spirit and the Body of which Hermes speaks is the Soul so that the mean betwixt Mercury and Salt is Sulphur which unites conjoyns and couples diverse things and compounds them into one substance of a Body Now we will seek forth the Original differences and properties of these three these are they which have wearied and astonied the Wits of many Philosophers our beginnings of our Paracelsus have true Foundations in Nature Sulphur Salt and Mercury are the issues and off-spring of the Seeds In the first framing of creatures it was needful that the Seeds should have their Foundations in others seeing they were gone from the Fountain of Unity If the images of the Seeds that is the Seeds themselves should be dispersed it was also convenient for the images of the Elements that is for the beginnings to imitate Nature So the Essence Existence Life and Act of all things are the Elements that is the Seeds which are beginnings but yet not common or general beginnings For the more full understanding of this thing in the first place the difference of Bodies is to be observed Some Bodies are more nigh their beginnings namely the Seeds and Vital beginnings Others have gone further from them as the mix'd Elements Those which are more nigh by reason of the likeness of their Nature are called Heavenly Bodies Spiritual and Vital and constant Vegetable Bodies in which the constant property of every body is apprehended These are called of Paracelsus Mercury Sulphur and Salt Not that they are altogether like to the vulgar Salt Sulphur and Mercury in Substance but in Essence Actions and Properties and as much as those perfect individuals in their kind do differ amongst themselves so much do these Vital beginnings differ in Essence Actions and Properties Those which are more remote from the Seeds are called Earthly Crass Mixt Dead and Unfixt Bodies these are the common Elements commixed with the beginnings which do exhibit or propound before our senses one similar substance of the Bodies by the virtue of mixtion The beginnings which we name first of the two are formal and natural Bodies but yet spiritual they are Spirits yet corporeal so that in some sort they are means betwixt the corporeal and incorporeal Nature The latter are bonds of visible and invisible things of temporal and eternal corruptible and incorruptible of superiour and inferiour therefore they ought to manifest the properties of the superiour and inferiour Nature So that they purely and exquisitely do not represent the conditions of either of them He which knows not these bonds hath not learned the power of life because he hath only exercised the anatomy of death Aristotle and Galen coupled death and life together and they would have attributed things belonging to dead things without qualities to the living things they both laboured for one end Furthermore in these spirits and spiritual Bodies the properties of all natural actions do bear sway and all separations digestions and concoctions in Nature are absolved and perfected by the benefit of Salt Sulphur and Mercury and not by the benefit or ministery of Heat and Humidity The temperament of all the parts are not integrated or compounded from the mixtion of Heat Cold and Driness but from the mixtion of Salt Sulphur and Mercury amongst themselves and with the Elements which agree in the Sciences and Predestinations of the foresaid beginnings and root or ground And this is the temperament of Nature Nature it self and the towardness or good disposition of things produced from the Sciences and Signatures of the beginnings for the properties of the actions which are contemplated and beheld in the natural parts as of Attraction Retention Separation Digestion and Evacuation we deprehend them to be in the anatomy of Salt Sulphur and Mercury even as the Sulphur of the Loadstone attracteth iron and worn Amber attracteth straw oftentimes also we deprehend it to be in outward things And though these three beginnings of Bodies seem to have their forces united in Nature yet they reserve the properties without hurt and confusion The office and property
diffused abroad very much it begins to decay and corupt and so the dry and cold matter is left which is held to be the last of all For the vital spirits whose force is fiery do consume nutriments and aliments hourly so that there is need of continual restitution mixtion and composition therefore it is most truly said of Hippocrates I find saith he that we are nourished from those things of which we consist and that by them generation and nutrition is continued From hence Aliment is named of Paracelsus seed because in all aliments there is the Balsam of the animal Whether doth Gaeln make Hippocrates the chief in his folly or no Let us I pray you pardon Galen for he is ignorant of the Spagirical art and hath never attained unto the secrets of Hippocrates whereby it is come to pass that he hath left the Essence of Nature untouched and uncomprehended As likewise he was ignorant of the forms of things and therefore he could not obtain the forms of things from their bodies For the confirmation of this namely that Hippocrates understood by the name of Fire Nature it self we may bring the testimonies of other Philosophers lest that we be thought to depend on the authority and judgment of one man alone though that the testimony of Hippocrates being an excellent Philosopher might abundantly suffice us Paracelsus also in his book writ of the Generation of Natural things so also in his book de Electro he calleth the Soul or Nature by the name of Fire with whom Fernelius Alanus consents in his Sayings which he hath consecrated to posterity he calleth Nature by the name of Fire of Wisdom Alexander a Suchten calleth Nature by the name of Living Fire Raimundus Lullius calleth Nature the Living Fire of Nature so also he calleth Living Fire by the name of Nature Geber the Prince of Philosophers calls this Fire of Nature the Incombustible Sulphur Paracelsus in his first book of the Secrets of Creation calleth this Fire by the name of Middle Nature and forthwith in the same place he annexeth some few things and calls it the Nature of Viridity or Greenness for this is the blessed and happy Greenness which makes all things bud This is the Green Lion of the Physicochemists to the which Paracelsus ascribes all the cures of all diseases in his book de tincturaphysicorum The ancient Author in the Apocalyps of the Spirit of the secret world amongst the rest he affirmeth this celestial spirit the Heaven to exist in a waterish body more than perfect and clarified he affirmeth this to be the inferious Heaven whose sparkle is the Alcool of wine which is spirit water and fire This is that which is so much commended of Paracelsus in his writings as also of other great Philosophers of notable wits affirming thus The Fire and Azoth are sufficient for thee which are the great mysteries of Nature as Paracelsus speaks in his Archidoxes In this place I have communicated and opened the gates of Nature by these which are said very benignly I might also bring more without envy but that it is a caution in the laws of Philosophy That there be some tedious things left for the Scholars Concerning the cited place of Hippocrates Hippocrates explains himself in his first book de diaeta which may fully certifie what he meaneth by the name of Fire for saith he either Fire hath distinguished in the generation of Man three circuits diverse in faculties yet conspiring both in vardly and outwardly by a mutual society which have circuits in the cavities which are workhouses of the humours That is in the Bowels which serve for nutrition They relate the power motion and maturity of the Moon but those which absolve the resolutions outwardly where the more solid members consist do imitate the properties of the Stars which do consist in the midst that is in the heart they contain the nature of most forcible fire which is present without and within through all the parts and hath dominion over them all and it in secret silence is not perceived by sight nor feeling In this fire that is in the Stars the soul of this middle revolution understanding prudence augmentation motion diminution transmutation sleep watchings are secretly contained The spirits being there mechanical workers are ascending spiritual bodies and they are the immediate instruments of the actions and have roots In the same book he hath described the faculties and sciences of this Divine Nature Hippocrates saith that Nature is the governour of men this causes the attractions of the elements the mixtions of the parts dispensations conspiâ—ations of those which agree the expulsion of those which disagree This is that which expells which attracts which gives and receives and which proportionateth less things for less places but greater things for greater places and this it doth by altered and well-tempered mixtion Furthermore Orpheus calls Nature as it were a thing adorn'd with the Laws of the Fates which word Hippocrates uses for there is a Law or Reason grounded in the essence of Nature and it is that essence which impells moves and governs all things and because it is in bred it perfects the decrees more sorcibly Because of the diverse in comprehensible gifts of Nature Hippocrates said that Nature was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is taught or instructed of none This is the Light of Nature this is the Predestination of Paracelsus in which he deservedly glories that he knew it wholly and perfectly I say this Nature is the Vegetable secret of Nature the vigour or efficacy of the name the fruitful vertue of the light which is of a perfect body the bright force of Sulphur the hidden virtue of the Heaven the most pure laâ—p the fire of truth which cannot be attained the ensigns of a living form the flower of Nature the house of tincture and the noble branch CHAP. VII Of the Soul What the Soul is and the substance of it ALL living bodies inasmuch as they live whether they be contained in the bosom of the Elements and live obscurely or they live manifestly I say all these are compounded of three parts namely Soul Sâ—irit and Body The Body and Spirit may in some sort be sought forth by sense but the Soul and the essence of it seeing it flies sense is obsecurely and too darkly known for it is no obvious or easie thing to attain thereunto Wherefore the understanding must apprehend it from the operations functions and effects arising from thence conspicuous and objected unto the sense even as every occult cause is to be enquired and sought forth These are Aristotelical and Galenical opinions taken from the same ground They endeavour to proportionate the anatomy of Troy by Geometrical partitions and figures but in vain Thus they define the Soul The Soul is the beginning and cause of the functions of a living body Or the Soul is the perfection of an Organical body Seeing that every living body is forthwith
of Salt is to congeal Bodies and to make them solid and firm from hence is the hardness of the Adamant and the solidness of Gold which Aristotle and Galen ascribe to Cold. The office of Sulphur is being of a fat and clammy substance to temperate the foresaid congelation with a benign commixtion lest that the mechanical Spirits being bound and girded with the solidness and commixt proportion of Salt should commit unjust losses of their actions and offices The office of Mercury is to repair and cherish by continual moistning those which hasten unto driness and age and to make the mixtion of them to be of a sluid and moveable substance for this necessity Mercury is adjoyned to Salt and Sulphur but more sparingly and in a less measure in the Vital beginning the Elements are in the Vital sulphur the First Matter and the Balm and these three Bodies Salt Sulphur and Mercury that is the Balm makes and compounds the Domestical principles or beginnings like unto themselves from the Elements so that it requires the common and latter Elements as external Vestments These three by whose ministery or benefit all things are connext and do conspire together are the Bonds of the corporeal continuity of all Bodies Sometimes Hippocrates designs these spiritual Bodies by the name of the Soul as when he saith that the Soul of Man is united to the Soul and that by a Physical liberty Those three beginnings of Bodies in which the faculty of every beginning doth manifestly shew it self are adorned of Philosophers by the name of Spirits These means in Nature and mean Bonds that is the three beginnings of Bodies seeing they agree most highly with the Architectonical spirits and roots or seminary beginnings of things they are named of Philosophers by the name of the First Matter Now follows the tractate of the Causes and Cures of Diseases The general and special Explication of all Diseases Astral and Material or of all Elementated and Hereditary Diseases from the Book of Nature the Book of Philosophical and Physical truth with the Opinions of Ancient Writers added as Hippocrates Galen and Celsus and others In the particular curing of Diseases it is handled of the mysteries of Cures of the brevity of the Signs of the secrets of the Remedies And first the old Precepts of Galen and of others are brought and afterward it is demonstrated by the Experience of Paracelsus Thurniserus and of Excellent new Writers and Philosophers and the Medicines for all the Diseases from anatomy and the signed art as well simple Remedies as compound by shewing the work Man the Microcosmus or little World out of the Macrocosm or great World containeth in him the anatomy of health and sanity In Man are threefold Diseases Namely 1 From Fire and Air. Which two Elements generate and infect the Spirit of man from whence there are Diseases in man which they call Epidemical or Astral Diseases 2 From Water and Earth These two Elements cause the Tartar and the â—tone and all Tartaâ—ous Diseases which â—â—â— many in man 3 From the seed of Parents and they contain in them 4 courses 1 The 4 courses of the Elements from whence all sharp Diseases arise 2 The 7 courses of the Planets from whence the Chronical Diseases arise which ensure as long as the couse of the Planet 3 4 courses of the humours from whence are Salts and that of divers Tasts 4 Courses of the qualities from whence the complexions are The Microcosmus man hath not been only created according to the Macrocosm but also made subject to Diseases and Death as in the book of Theophrastus of the Astral Diseases so also of the Invisible Diseases as also of the falling Sickness as also of the Meteors and that part is called Astronomy read the books of Theophrastus of the Tartareous Diseases The old Physicians have writ nothing of these things neither knew they any thing of them if they knew any thing it was not much Saturn Hath Dominion in the Milt Jupiter Hath Dominion in the Liver Mars Hath Dominion in the Gall Sol Hath Dominion in the Heart Venus Hath Dominion in the Reins Mercury Hath Dominion in the Lungs Luna Hath Dominion in the Brain Bloud Phlegm Choler Melancholy Is Savory Sweet Bitter Sowr Salt The Galenists call the Salts Humours when as they are Salts and of divers Tasts and qualities Of these Galen writ Hot and moist Cold and moist Hot and dry Cold and dry But Theophrastus from the light of Nature found forth that all beginnings consist in Salt Sulphur and Mercury In these three the substance of all creatures consists and is conserved to the Predestinated term or limit as Paracelsus in his book de tribus Principiis and in his book Paramid Philosoph de quatuor Elementis which four Ements do arise from three beginnings Of Generation Mixtion and Transplantation The solid and firm ground of Nature being laid and the truth and Nature of the Principles being found and established and confirmed and the original differences and degrees of Forms being set down we come to the engendring of Diseases And first it is needful to prepose the Generation of natural things and the Laws and grounds of mixtion and Transplantation And then we will shew whether the beginnings of generation be spiritual or corporeal Again it is behoveful to consider whether Animals Minerals and Vegetables are generated after the same manner for those that know not the Laws and Foundations of Generations Mixtions and Transplantations and those which do not consider the Powers and Vertues and Courses of the Spirits they persist in a great Errour that bodies are only of bodies Veâ—ily they cannot tell how to free themselves in the Inquisition of Diseases which are from the bodies from whence it comes to pass that many proclaim divers Diseases to be incurable Concerning the Foundation or ground of Generation Three things are required necessary to the administration of every Generation First the Elements and Matrices Secondly Seeds Stars First Matter or Soul Thirdly the beginnings of bodies All which though divers yet they are contained in the least portion of the matter which is altogether similar as appeareth by the testimony of the sense and so they command us to worship the Divinity of Nature neither are they confusedly or rashly comprehended but they are instructed with a Vital and most forcible Power or Vertue and with an infallible science It will bring much light to our contemplations if we explain the offices of these There are more common offices of the Elements the Matrices or Receptacles and they obtain the name of the matter they are the offices of the seeds the first matter or stars Furthermore they are called fruitful because they are the Bonds of visible and invisible things and because they contain in them the Laws of Motions the Predestination of Times and the Laws of Generations Mixtions and Transplantations as in the efficient agent cause from which all actions proceed
Plantation are not subjected to the wills of men neither do they conserve perpetuity as the Vegetables by propagation of Individuals The seeds of Vegetables are twofold The Astral seeds which are only subject to Nature Secondly Mineral seeds which are subject to the sense and will of man as of Barley Wheat Oats and other pulse which spring not but by Industry and good Husbandry In Plants there be divers manners of propagation but in Minerals at least there is but one manner and it is spontaney or of free accord caused by no labour of man Some Vegetables are propagated by mans Industry and Husbandry by material seeds or grains either round or three cornered or long c. Some Vegetables are propagated by Graffs as Vines some by Branches or Boughs as Willows very many from Roots pulled up There are divers times of the springing and rising of these seeds whether astral or material Some spring in Summer some in the Spring some in Autumn some in the beginnning middle or end of the Spring or Summer or Autumn some spring in Cancer or in Libra or in Virgo or in Leo and then come forthâ—nto the sight or aspect of men He will admire the confluence of Nature which marketh the springing and budding of Plants at the rising and setting of certain Stars There are also certain fit places required in the Generation of Vegetables as the Poplar tree and the Willow and Arsmart love the Waters the Trifoil Ragwort the Coslip and Melilot the Origan and the herb Groundpinn love the mountains of which Virgil in his 1 book of his Georgicks writes thus here will good Corn rise there will Grapes spring plenteously and in another place good Apples will grow and flourishing Grasse And again in the second of his Georgicks he saith every ground cannot bring forth all fruits The Willows spring at the waters side the Alder-trees in the foggy Fens the barren wild Ash-trees grow on stony mountains the Sea shores are most pleasant with Mirtles our Ladygloves affect hillocks the Yew-tree loves the Northwind and cold of the Air and he addeth the cause in the second of his Georgicks for surely it is only Nature This is by reason of the temperament and friendly conspiration of superiour and inferiour things for the seeds having an in-bred knowledge do all Fructifie as Seasons and in their places for the constitution of the air is otherwise about the waters or flouds than in the valleys in which the Sun-beams by their great power cannot peirce and temperate the turbulent and crasse air The constitution of the air about little mountains is divers from that about great mountains for the conspiration of the superiour and inferiour things is chiefly to be considered in the Generations of the inferiour Globe if that the prevarications of the confluences and the dearth of Corn bring great defect There are three especial differences of Generations in this inferiour Globe of Minerals Vegetables and Animals In the Element of Water four kinds of fruits appear Salts Minerals Gemms and Stones by one name called Minerals There are only two kinds of fruits from the Element of Earth Plants and Trees called Vegetables which being explained we will descend to the Generation of Animals The vital principle of the Nature of Animals is grounded in a certain Radical matter namely in animal Balsam in Suphur and vital Liquor which two namely the vital Principle or native Heat and radical moisture or first-begot moisture have made a constant and firm Wedlock or Union as we have demonstrated in our Philosophy de calore native This first matter of Animals though in spiritual subtileness it excel the Balsam of Vegetables and Minerals neither is it grounded in a matter subject to the wills and judgment of man nevertheless it hath most effective tinctures in it in which as though in mechanical spirits the knowledge of the anatomy of all the parts of the animal are secretly contained for the least dram of the seed contains the anatomy of the whole kind because the mechanical spirits and Principles of the bodies are taken from the Dimensions and Straitness of bodies that is the First matter or stars of animals is not subjected to Geometrical Demonstrations Here the Aristotelians contend that this seminal matter is only contained in the anatomy of the Testicles Hippocrates saith that seed is derived from the most strong and forcible Root of the whole animal he testifieth it by this note because so little matter being evacuated there are made very great mutations and great losse of the strength in the body There is nothing in the body more strong than the animal Balsam or vital Sulphur Hereupon Paracelsus in his book de sagaci Philosophia calls this Radical matter the quintessence of Lmibicagaster From hence the Philosophers called the seed of Animals the viridity of Nature and the flowr of strength though we deny not but that the crude and imperfect matter which is in place for a covering wherewith the mechanical spirits and principles of Generation are invested is perfected and digested and brought unto maturity by the perfecting of the members of Generation otherwise Generation were frustrate and in vain not by the inconstancy of the mechanical spirits and vital principle but by the imperfection and debility of the bodies This is the true original of seed and the Nature in Animals From these it appeareth that the seed the Animal Balsam is not only contained in the Testicles or Brain or Sperm of the marrow but that it is diffused through the whole body that is through the whole anatomy of the Animal and it is the vital Liquor the Radical matter the First matter for these vertues and faculties which have flown forth of the whole body especially out of the principal parts together with the spirits do inhere and remain in that matter of the seed being prepared and perfected in the Testicles and are as it were the mistresses or workers of procreation Aristotle contends by many reasons that he might shew that women neither have seed nor do emit or send forth any in the Venereal act But the contrary may be taught especially by this reason because women have Testicles and Vessels for seed all which if Nature did not make them in vain as it makes nothing in vain have likewise a faculty of generating seed attributed them which is the cause thereof The truth of this matter is proved by the testimony of sense for it is seen in women which have longer refrained from coiture that their seed would flow about the Vessels being cut as well as in men but in the Testicles there is a more crass and perfect seed because women will confess that by dreams their seed is sent forth with no less pleasure than in coiture In widdows and those which have longer abstained from Venery by dreams and by tickling of the privities abundant and crass seed will burst forth This is not only confirmed by the whole
grievousness of the Fever five grains of Laudanum and therewith the Fever was expelled and he sleeped six whole hours The grains of the oil of Pearls and the herb Sena administred in his proper liquor extinguishes the inflammation of the Brain The strengthning of the Brain is made by the green liquor of Silver the secret of Vitriol the oil of Bread the liquor of Saphire the liquor of Musk the balm of Sulphur the water of Silver The tincture of oriental Saffron being applied about the Nostrils or Temples will help the Frentick or Sottish men Bartholomeus extols and commends the essence of Topaze lib. 16. cap. 96. The Urine of the Frentick which is of a pale colour fore-shews and Prognosticates death green Urine with a green circle shews the most present danger of death The said green Liquor of Silver being an Excellent Medicine for all Infirmities of the Brain is thus prepared â„ž pure Silver dissolve it in Aqua fortis and precipitate it with Salt water then dulcifie the Calx with hot common water the more the better till it be fully free from the Salt tast which being done mix it well with flowrs of Sulphur then reveâ—berate it under a Muffel to a vrey subtil Calx upon which put a high rectified Spirit of Wine Tartarized and set them to digest in Balaneo moneth then distil off the Spirit of Wine and return it on again which work of Cohobation must be reiterated seven times and then have you your foresaid Calx in a Liquor which you must set in Balneo again to digest a moneth then will it become a pure green juice most prevalent in all affects of the Brain much conducing against the Stone in Reins and Bladder and very succesful in all hot Fevers CHAP. IV. Of Out-raging Madness WHen black Choler is begot by the adustion of melancholy or bloud or yellow choler then the Mania invadeth and possesseth which comes often unto the melancholy waxing hot This black humour as likewise melancholy is collected sometimes in the films of the heart sometime in the whole body sometime in the head alone when this humour is hot it causes horrible and Out-raging doting but if it puâ—rifie Of the Causes Differences and Cure of the Mania Cap. 1. Of the Treatise of Diseases of Mad-men The Mania is a great Sottishness without a Fever it bringeth a Fever but if it only boil vehemently then it causeth a solitary Out-raging madness without a Fever and also it adjoyneth the signs The Mania is of us called a furor or Out-raging madness which immitateth the doting of the melancholick neither in thought word or deed but yet with brawling chiding and shouting as likewise the man possest with it is of a terrible look Again the Mania doth impel and possesse the patients with a greater violence and trouble and perturbation of the mind so that they invade men immodestly and fiercely like wild beasts with their teeth nâ—ils and hands The signs and proper adjuncts of those which are Out-raging are demonstrated by experience The cause in which all the Galenists insist and agree of shall be manifested by Paracelsus whether it be true or false The Mania according unto Paracelsus is twofold The one which invadeth a sound man and it is a disease the other is a symptom of a disease as in the Plague and Fevers Paracelsus in his book de morbis amentum writes in the second Chap. that the Mania rises from three principles or beginnings and in the same Chap. he divides the Mania into two kinds The one is that which rises from pain when as a vapour remains in the Head the other riseth from sublimation and is coagulated in the Head In the Cure we must respect these two causes viz. that the vapours from pain be consumed and dissipated and that that be resolved and reduced which is coagulated of sublimation The Mania hath his original either from Bloud Veins Ventricle Intestines Reins Liver Spirit of Urine and the Lungs de morb amentium cap. 2. It cannot be sufficiently known where the mine and procreant cause of the Mania is for it is an astral disease The true cause of Mania is in what part of the body soever Mercury lyeth hid and is reverberated into slime and is dissolved in very strong water which being dissolved is mixt with the spirit of life and inflames it there is such a subtileness in this strong water that it will not bide in the bottom but rises up unto the top The extreme acrimony of that humour appears from sneesing which provoking quality rises from the greatest acretion which comes to pass if any receive in at his Nostrils the smell of the spirits of Aqua fortis Salt and Vitriol This reverberation of Mercury proceeds from too much heat as for example If the spirit of Salt be mixt with the spirit of life it is of such a subtilty and power that as soon as it comes to the Brain it causes the Mania and extreme madness The Cure of the Mania is twofold the one which refrigerates and coagulates the faulting matter The other which altogether disperses and consumes the matter of which it is generated The refrigeration and coagulation of the matter faulting is caused by the curing of the Falling-sickness Receive of the oil of Camphora Ê’ of the oil of Musk Ê’ mix them and administer them at every time This medicine is most excellent in the cure of the Mania for it doth wonderfully coagulace the matter of the Mania and it extinguisheth the heat of the body and the boiling of the bloud and it altereth the matter as cold changes Water into Air. This oil may be applyed outwardly about the Templâ—s and Fore-head Also these remove the Out-raging madness by a secret specifical vertue The quintessence of Silver the quintessence of Lead the quintessence of Iron the quintessence of Quicksilver the dissolving of Christal and Coral so also the appropriate extraction of Camphora the extraction of Gold The medicines which remove the hurtful matter of the Mania are these which may be applyed either outwardly or inwardly Chief sleeping medicines the quintessence of Mandragora of Opiates of the Poppy Henbane The chief Cure of the Mania consists in Laudanum prepared with Pearl lib. 2. cap. 4. he setteth down a secret of Salt Peter which so strengthneth the Brain that neither turning of the Head nor the Phrensie nor Mania can hurt it By that Salt Peter he understands in that place distilled Salt Peter with the Spirit of Wine alcosiated and rectified Again let it be circulated untill it be made spiritual volatile and essential which essence is to be administred with claâ—ied Wine Pythopaeus says that he cured some which were Out-raging mad with the spirit of Lead Read Theophrastus Tom. 7. fol. 186. he understands by Gilla Salt Peter The said Laudanum prepared with Pearl â„ž old Opium â„¥ 4. cut it in thin slices put them in a Pewter dish so that they touch not
been well purged by Antimony being dissolved pour therein as much oil of Vitriol then abstract the oil of Vitriol from it again then pour on as before and draw it off again thus cohobate it twelve times every time have a care that your Gold be not left dry but somewhat moist and therefore the surest way were to perform this work in a boiling Balneo Having then cohobated it twelve times the last time drawing off the oil of Vitriol and oil of Salt pour upon your Gold the best spirit of wine rectified to the highest and set it in a Cellar or some cool place where let it stand for some dayes and part of the Gold will crystalize take out those Crystals and distil off some of the water and set the rest to crystalize as before so do until all your Gold be in Crystals which dry upon clean brown paper in warm air Take the dry crystals make them into subtil powder and pour upon them good spirit of wine then put them for some dayes to digest in a gentle Balneo afterward abstract your spirit of wine by degrees very gently and the true Essence of Gold will remain behind like an oil CHAP. IX Of the Spasm THough the Spasm be properly a kind of the Falling-sickness and is referred of Paracel lib. 3. Paragraph parag 30. unto the cure of the Falling-sickness notwithstanding seeing it is an insolent The Spasm is a preteternatual motion whereby the body is pulled violently and continually into a preternatural place either wholly or in part with an impotency of bending and acute symptom and hurt of the sensitive and motive faculty which is able to kill man we will handle briefly of it in this Chapter De tartarolib 2. tract 2. cap. 1. The spasm is not a disease but a fore-runner of adisease Parag. lib. 3. Parag. 3. The cure of the spasm is referred unto the Falling-sickness De tartaro lib. 2. tract 1. cap. 5. 6. The Tetanus contracts the members the spasm extends them Read Thurnenseriusin Neptuna lib. 6. cap. 44. The convulsion is a torpor therefore The definition of the Spasm the spasm or convulsion is a perpetual voluntary contraction of the sinews and muscles unto their original The Galenists say that the cause of the spasm is contained in the beginning of the Back-bone and it somtime infests and annoys the whole body sometime some parts That which is of the whole body doth so straitly gird it that it cannot be bended when the body is crooked forward then it is Emprostothonos when it is crooked backward Emprostothonos Opistothonos Tetanus then it is Opistothonos when it is equally bent then it is Tetanus that is a distention a convulsion of the parts sometime it is in the eye in the skin of the fore-head in the root of the tongue the chin in the lips whereupon the girning laughter is caused sometime The girning laughtor it is in the arm in the hand and the thigh and in that sinew or muscle which is destinated for the motion of the member There are many causes of the Convulsion with the The cause of Convulsion Galenists all which Hippocrates reduceth unto two Into evacuation and repletion Convulsions are caused from evacuation which arise from a burning Fever or from the potion Ellebor or some other medicaments or from immoderate effusion of bloud or from immoderate watchings or from hunger or from immoderate labour But every Convulsion which rises from flegm or drunkenness surfetting or from the supprest accustomed evacuations or from the intermitted evitation is to be referred unto repletion They make the immediate cause of it to be flegm impinged fast in the sinew Besides these two kinds they bring another which they call a flatulent Convulsion The cause of it is a clammy and crass vapour implanted in the couples of the sinews and here they come at last unto Paracelsus and explain in some sort the cause of the Convulsion Paracelsus in his tract de Cholica writes that winds are generated and caused The cause according unto Paracelsus from too much meat or drink and crudities which penetrates through the whole body and are exasperated by anger The spirit of Salt is mixt with the wind and peirces through all the pores of the body and enters into the concavities joynts glew and spirits of it In those places in which it is conservant it causes a Convulsion or Spasm The paroxism dures until the wind and spirit of Salt be consumed De morbis amentium tract 1. cap. 1. de origine suffocationis intellectus he saith that the spasm is generated from cold that is from wind and acetosity that is the spirit of Salt until the wind and spirit of Salt do vanish the symptom is to be marked to what diseases the spasm chances The spasm concurs Unto what diseases the Spasm happons in the Apoplexy of the heart in the red Jaundies in the Plague in Wounds in the gutta in the suffocation of the understanding in the Falling-sickness in the Cholick and falling disease of the matrix The especial indication is to comfort and strengthen The intornal indication of curing the interiour members with internal medicaments Furthermore the cure of it is referred of Paracelsus unto the Falling-sickness to cherish and corroborate the external members and sinews with calefying medicaments you may read the internal cure and medicaments at the end of the Falling-sickness The external medicaments are Oils and Balms which are to be applied in the affected place as the oil of Euphorbium and the essence of Euphorbium corrected and inwardly applied and administred let the dosis be ℈ with a competent decoction It is very available against the Paralysis and Spasm and it evacuates the flegm though clammy crass and impinged or fastned in the sinews or joynts without perturbation The essence of Castorium Bevers stone extracted with the spirit of wine a drop of which being administred with the decoction of Rosemary flowrs Sage and Betony cures the trembling Convulsion and all the hurts of the sinews Outwardly there may be applied in the Convulsion Sage and Betony especially if it be be caused from evacuation or repletion and when those things ought to be evacuated which are contained in the sinews preternaturally The oil of Turpentine distilled and applied inwardly and outwardly cures the Convulsion and Spasm by it the Back-bone may be knit and the place of the Navel and also of the affected place The essence of temperatory administred cures all the kinds of the spasm Emprostothonos Opistothonos and Tetanus Carrecterius Inherberiosus de 4. gradu Canceri writes â—ol 2 6. of the Water-lilly which hath red and white flowrs it being dried in the Septentrional shade and being hanged upon the roof of the house or the walls he which hath the Spasm or Convulsion will be cured in a moment of time All simples do perform this which encrease in the waters
more diligently searched their work-houses or mines Wherefore Aristotle hath truly delivered that life is contained by heat and that neither Animals nor Plants could live without heat Again he defining Death he opposed not cold as a contrary to heat but extinction which is a privation of heat To which also Hippocrates ascribeth all the actions of the whole Animals he also affirmed that all and most diverse faculties are absolved and perfected by the benefit of this heat at fit seasons and places Philosophers searching the nature of this heat they have fallen into strange errours in that they did not distinguish the ethereal and celestial heat from the elementary heat which is in all things rising from the mixtion and temperature of the Elements but this is fruitless and void or a companion or adjunct-embassadour of the thing compound But the natural or vital heat is altogether alienated from the conditions of the Elements whereupon they called it Celestial and altogether Divine Again any man may easily distinguish and discern the vital heat from the elementary heat in Plants and cold animals as in the Poppy the Lettuce the Mandrake and the Serpent which being exceeding cold in their temperature it is certain that they do not live by this but by sole vital spirits and heat Again they brought it into controversie whether heat which is the worker of life be a substance or an accident Lastly after much contention of words they concluded it to be an accident but yet altogether celestial and divine as the light or the heat of the Sun is and every other virtue or power conveyed from the Heavens unto the prepared body They also affirm that that nature or form which consists in the matter by the mediation of the spirits or heat to be altogether one substance and that wholly celestial and divine not participating at all of the Elements The later is beaten upon and vulgar amongst the more secret Philosophers but they have not received the first But because Philosophers do intreat of vital heat they do not consider it as an accident but they comprehend together the in-bred spirits and the radical matter that is the native humidity in which the heat is seated under the name and appellation of heat for truly every thing may be found forth by it self The cause of this errour is because they have not known the original of forms which thing we wil demonstrate and explain more amply and copiously in the Chapter Of the original and differences of Forms The The divers names of Vital Heat more profound Philosophers have called this Vital Heat the Internal Sun the Internal Element and the Mineral Sun in which all the grounds of Nature are contained Arnoldus de Villa nova in his book of Conserving youth and deferring old age the third chap. he consirmeth it in express words saying That which hath not an equal is the Mineral Sun And wise men have compared the prepared body to the natural heat and sound youth for which similitude the wise men have used to call this heat by the name of an Animal for vital Sulphur and radical humidity is the store-house of all Nature for by the onely power of it all the cures of all diseases may be accomplished Galen being adduced by the notable and wonderful power of the actions in the second book of his Art unto Glauco he calleth the native Heat the Substance of the faculties and vertues which thing he doubted much in another place concerning the substance of Nature and the Soul Aristotle in the second book of the Generations of Animals the third chap. ascribeth all the faculties of all natural things to this vital heat in these words There is something in the sense of all things which causes the seed to be fruitful namely that which is called vital heat not fire for it is not any such faculty but the spirit which is contained in the seed or foamy body and the nature which is in that spirit in proportion is correspondent to the element of Stars Plato which came nigher to the shut gates of Nature called this heat or spirit the Defence of the form which heat is incident in Animals and Plants from the original He also writes that from this universal spirit of the World which alone consociates and conjoyns the soul to the World and contains the virtues that it was thereby caused and conserved for it comprehends the The Seed of every thing and the power of Procreating seminal reasons and hidden proprieties of all Procreants it filleth all and it is diffused through all and it is propagated into all Animals Plants and Metalls and these as it were of the green wind of Sulphur Concerning the native or first-begor Humidity there First-begot Humidity is required an accurate distinction of the Humours in every natural body for the attaining of the true knowledge thereof seeing that there is one humour Elementary another Alimentary another Native or first-begot and that there is much difference of them For the Elementary and Alimentary humidity do differ much from the Native and first begot humidity in the substance essence and nature The Elementary humidity is a waterish humour by which as it were with glew the dissentient and repugnant Earthly parts of the body do cohere and are united and this is common to all things which are generated by the commixtion of the concreated Elements The Alimentary is that which is attracted spiritually The spirit are â—o 〈◊〉 ed for diâ—â—erence or distinction from vapours or mists which are called spirits of the mechanical Spirits existing in the parts of the body and is exhibited or communicated to the body for nourishment or aliment which humidity all Individual things namely Vegetables and Minerals both greater and less which lie occult in the Centre of the earth attract untill they come to the predestinated limit or tearm of their continuance Afterwards the Planet ceaseth Every nutrition or nourishment is spiritual or it is made by the spirits From hence is the dewish moistening of the Microcosm and forsaketh the compound as the Philosophers affirm in these the Spirit ought neither to serve for sence or motion The Native or Inbred moisture which is also called the Vital moisture is called of the Philosophers the quintessence which may be extracted from all living roots There inhereth a matter representing Oil which is the subject of Heat and Spirits it is also indissolvable from which natural spirits and vital heat floweth as forth of a seminary and perfuseth the whole living body from which also the strength and firmness of the parts arise This fat humour which is very like Oil is not fat with Of the Microcosm which we see many parts of the body covered but it is other fat very much different and aery which flyeth the sight of the eye nevertheless it may be distinguished by art and industry and this is the Original both of spirits and
heaven which should be unto us for signs and seasons and that he filled the World with all kind of living things which things being mortal lest that their continuance and kind should decay he gave a foreseeing divine vertue in his Wisdom to seeds whereby by propagation they might conserve unto all ages the living herb and fruitfuful tree likewise he commanded the fruit and the seed every one in his kind to bring forth and multiply to conserve their kind Therefore they are worthily to be laughed at which ascribe the Original of forms not only to the Sun and Moon but also to the position of other Stars for how shall Vegetables receive the Original of forms from the Stars which were created before the Stars were formed for he hath had dominion over the Whales of the Sea and all kind of fishes birds beasts and man that they by their multiplying might fill the World So the chief workman of all things while he framed all by the word and breath of his mouth he inspired procreative vertues by which the wonderful continuation and order of things might be conserved Therefore farewel Aristotle farewel Galen and all those which do not agree with the sacred Scripture and those which hear not Moses the Interpreter of the living Philosophy We do not say as Zarabella would have That the Heaven is the universal efficient cause of the generation and corruption of all things in this inferiour world but they are all vegetant in the seed which are seen to flow and reflow by the course of generation and corruption that is to be made or to decay So that the form of every thing ariseth freely and naturally and it is native natural and happeneth not outwardly It is not deduced from Heaven nor it rises not from the commixtion of the Elements nor it is not derived from the momentany position of the Stars in regard of the inferiour nature But that soul is in man and that diversly These are the Opinions of Paracelsus not straying from the sacred Scripture nigh unto the decrees of the Platonicks with whom Hippocrates agrees altogether in his book de diaeta Notwithstanding I do not deny the superiour and inferiour conspiration consent and conflux which thing Hermes would seem to have signified in these words It is true without falshood it is certain and most true that that below is as that above and that above is as that below Scaliger the most subtil of Philosophers saith that the inferiour forms are sustained by the superiour and the superior are not destitute of the benignity of the inferior CHAP. II. Of the difference of Lives and the varieties of Baulms in the Macrocosm FOr the solid and exquisite knowledge of Nature three things are especially required First the nature of the Soul the essence of this hot fire and the substance is to be enquired after with chief study and diligence from whence the forms of things arise and to what end they tend by their absolute preordinance which manner of Doctrine we have hitherto imitâ—ted that we may suppose it to be altogether absolute and perfect Secondly though all living things by the unity of their life do imitate their beginnings their examples yet we must consider whether there be any differences and degrees of their Lives as of the vital Baulm Thirdly how we may come to the vital fountains of Nature by what proportion and by what means and by what mechanical process it may best be fitted for mans use and necessity The perfect knowledge of these three if that it concur in any it constitutes and makes a true Philosopher Concerning the other which necessarily is required in a Philosopher namely the differences and degrees of Lives as also of Baulm The difference of Life as the Philosophers speak consists in this that some live manifestly some occultly and hiddenly Again in natural things Life is either corporeal or spiritual The spiritual is apprehended to be in all Animals It is decreed by the wonderful mystery of Nature that all the kinds of things should excell by a divinity of their actions because it was meet that many instruments of their actions should actually be manifested for the solid and similar firm matter of Baulm could not admit such actions For all the actions arise from the spirits in the living body and for the diverse tincture impression and confluence which they receive in divers places they produce divers actions So that if they occupy the movable parts then they cause motion if the sensible parts then they cause sense in other places the concoctions and separations of the excrements distributions of the nutriments and nutritions shall be governed and ordered thereby Here they admit the memorable tinctures of formidity and the necessary preparations to be begot We have above said that the Vital spirits in Animals Cap. 6. de Natura by reason of their force of operation consume the animal Baulm hourly and therefore there is need of daily instauration mixtion and replenishing to propagate and produce life From these we understand that the stable life in Animals hath not admitted the matter of Baulm wherefore it is not subject to the will of Artists These are confirmed of Paracelsus in his Archidoxes for he said that neither the Quintessence or the true Balm can be derived or deduced from the company or bodies of Animals Those Medicines which are made from Animals as from their flesh bloud morrow or fat ought to be referr'd unto the order of the Vegetables from which they are nourished and are begot The Corporeal life is in all things lurking and lying hid in the centre of the Elements Those which do live obscurely are those which do manifest either no differences of the Sex or else hidden which are not distracted with the variety of sensible and movable operaions and offices and therefore they exhibit a matter subject to the wills of the Artists which administer in the Hermaphroditical nature of the Baulm the mere generations and transplantations of the Because the foundation is in one root the Sex is Male and Female Muffetus in his Apologetical Dialogue of the Chemical Medicines fol. 28 29 30. The twofold life of things thing generated or bred Of which kind are Minerals Metalls Stones Vegetables in which the Vital spirit or the soul hath made as it were a constant and durable wedlock with the bodies but yet not with the external crass and compounded bodies which are obvious to the sense but with the internal and spiritual bodies in which bodies which are subjected to the workmen the powers of Hippocrates are vegetant and forcible and the Chironeâ—a of Paracelsus in which the virtues of Colours and Tastes yea the Colours and Tastes themselves are immediately rooted and grounded And this is the First Matter of Minerals Metalls and Stones and Vegetables diffused through the whole body in which the mechanical powerful Spirits of every kind of all anatomy do live hidden and
The beginnings of bodies are destinated to properties and actions and they bear sway with the wonderful Power or Vertue of the qualities or properties These are the Laws of the Generation of natural things that the seeds and stars do come forth of the Fountains and Deeps and dark places into light and out of the Iliadum into the Worlds anatomy the Principles of the Bodies being constituted and assumed at defined and set times and by the renovation of the Individuals and production of bodies conserve the property of the spirits This renovation of bodies is a Generation whose Foundation confists in the seed In this Lithurgy and action of seeds and stars visible things are made and generated from invisible things corporeal things from incorporeal things by the vertue and power of the immortal and vital science bearing sway in Nature which science he handleth above in the sixth Chapter of his Philosophy We said that it was the light of Nature and the predestination of Paracelsus By the power and work of it the Elements are made thus and thus that is either Mineral or Vegetable or Animal Elements for there is in Nature a Vegetable Mineral and an Animal Earth and there is a Vegetable Mineral and Animal Water the like of the Air and of the Fire And by it the beginnings of the bodies agreeable to the offices of the seeds and stars are extant and come forth So colours smells tasts heat cold moistness driness quantity number confirmation all vital qualities and other signatures do proceed in the mechanical process of Generation Because no Generation can be perfected without Mixtion we will forthwith intreat of it Mixtion is the Instrument of the seed proceeding unto Generation by whose ministery the Elements and the beginnings of bodies which agree with the seeds and domestical things as Animals united to Animals Minerals to Minerals Vegetables to Vegetables so emulate the unity of the seeds which are their examples The foundation of Mixtion is the vital beginning instructed with an effective science the form the idaea the seed the star by whose power and infallible science divine offices of mixtion are administred This is that especial star or seed which we have demonstrated to be the Foundation or ground of all Generations The Term or bound and subjects of mixtions are the Elements and beginnings of bodies produced from aliments by vertue and science of the mechanical spirits for the mixtion is made when bodies are constituted of incorporeal things but yet altogether spiritual bodies The Laws of mixtion are three ways considered The first is the mixtion of the Elements amongst themselves The second is the mixtion of the Elements with the principles or beginnings The third is the mixtion of the principles amongst themselves and of all them together for if they ought to exhibit one similar substance of a body unto the senses then there ought to be three beginnings and each one mixt Again the manner of Mixtion is threefold for either a perfect is mixt with a perfect or a corruptible or impure with a corruptible or a perfect with a corruptible The mixtion happeneth far otherwise if a perfect be mixt with a perfect that is a pure with a pure than if an impure or corruptible be mixt with an impure or pure for the beginnings elements and foundations of bodies are twofold they are either perfect or the first that is the immediate receptacles of the seeds which are the nighest to the seeds as are the beginnings of bodies or they are corruptible or superadded that is which are more remote from the seeds and the stars as are the Elements which bear the name of a Matter how much therefore the subjects of mixtion differ amongst themselves so much the unions terms or limits and continuance do differ for pure permixt with pure things that is which are more remote from the impurity of the Elements have a longer time of digestion and comem later to their dissolution as are Gold Siver precious Stones which are meer individual principles altogether perfect and separated from the external impurities of the Elements The impure hasten quickly to corruption some of them sooner some later according to the analogy and proportion of the subjects The Elements and beginnings of Animals have times of their continuance very much distinct from the Elements and principles of Minerals and Vegetables and these Minerals and Vegetables do differ much from the procreations of the superiour Globe that is from the fruits of the superiour Elements We will handle more largely of corruptible things Foundations Elements and Beginnings and of the mixtion of them with Pure in the Generation of Diseases for they contain the anatomy of Diseases and Death Seeing therefore there be divers manners of Generations by reason of the Elements and Seeds so that in some the differences of the Sex is altogether neglected as in Minerals and Metals In some the Rudiments or beginnings of the sex do appear obscurely as in Vegetables In some they appear manifestly by a perfect separation of the Individuals and their properties expressed as in Animals These manners of Generations being rightly explained do make much for the right understanding of the Generation of Diseases we will explain all in order beginning with the Minerals In the Generation of Minerals which is very hard to be understood of those which cannot apprehend the unaccustomed phrases of Philosophers first there is to be observed the connexion of those things which are required to Generation There is a twofold connexion the first of principles and principles the second of principles with elements Secondly we must observe that this Generation of Minerals is of Consanguinity with Nature for there is no Generation neither of Vegetables nor Animals so nigh the Fountains of Nature neither do approch so nigh the Fountains of Unity as the Generation of Minerals though some Minerals have their admixt impurities for Minerals are the Off-spring and Issue of the seeds the Off-spring and Children of the stars and seeds lying hidden in the Element of Water which Issue have all the gifts of their Parents the sciences signatures and properties thereof by an hereditary right and they possesse them inviolated furthermore the Minerals have most effective Balm and they possesse almost a solid and homogeneous Matter and they have peirced the Vital principle that is the whole substance of the Matter and proportionated it unto themselves So the star or seed in this kind of Minerals hath perfected some perfect Individuals not only according to their substance but according to the vertues of Nature which being adorned and fenced in with the abundance and purity of Balm they are not deprived of their strength in many years neither are they corrupted with any external injuries for example Mercury of which Paracelsus speaks is a perpetual Moon neither can it be corrupted by any violence or injury by reason of the firmness and perfection of the Balm existing in the Mercury
Mercury is called the Renewer and Restorer of mans body So also the Antimony of all the Waters is the best Cordial in which so great power and vertue of Balm is occultly contained so that it is able to cure all desperate and deplored Diseases as well sharp Diseases as Chronical What shall I say of Vitriol which alone is able to cure the fourth part of all Diseases and to root out altogether all Tartareous Diseases I let passe Sulphur indued with infinite properties and Sal-niter which helpeth and cureth the greatest Diseases beyond our expectation so also I let passe Sol and Luna Margarits and Corals and other Individuals of this kind The Minerals demonstrate their Vital qualities with such a vertue of their actions and they demonstrate the differences of the Vital qualities that is of the first qualities from which all actions proceed from them Paracelsus fetches seeds which are Vigent and bear sway in the Treasures of the Elements for to administer the Worlds province and that they might come forth into aspect they do unite with the Spirits but yet with such Spirits as of which bodies may be constituted and compounded And this Wedlock or Union is the connexion of the seeds and principles Afterward when as they have found forth fit Matrices and Receptacles for every Element bringeth forth the Fruits not in his own proper place but in a strange or unusual place they admit rather the company of visible bodies than of compound and mixt bodies Then the Elements constitute not the common bodies but the bodies proper unto the Minerals In like manner the principles of bodies that is Mineral Sulphur Mineral Salt and Mineral Mercury do constitute Mineral Fire and Mineral Air Earth and Water and this is the union or connexion of the Elements and Principles These being absolved and perfected they produce all Congelations Colours Signatures which are Vegetive in the seeds stars or Vital principles thereof and they demonstrate Metals or Minerals very nigh unto Metals In our Astral Philosophy it it said that there is a corporeal Second part cap. 2. life in all things which lie hidden in the Centre of the Elements which life is subject to the wills of workmen by wonderful Providence and Wisdom of God For the mechanical Spirits or Soul hath made a firm and constant union or connexion with the body but yet not with the external Crasse and last bodies which are altogether unvalid and unfirm but with the internal aed sâ—irituâ—l bodies which are destinated unto properties Furthermore those which have their Roots fixt in the Centre of the Elements live obscurely be cause they are not distracted with the offices and varieties of actions neither serve they for sense and motion But those which live obscurely have a common Hermophrodites seed agreeing with many Spirits that is the Nature of all things living obscurely and lying hidden in the Centre of the Elements is so framed that they participate something of all kinds of their kind and for the Harmony Society and Constellation of their Nature they most easily conspire These things are illustrated and made more plain by examples Alexander a Suchlen in a certain Querâ—itanui against Anon p. â—4 Treatise of Antimony writes that he found in one Root of Antimony not only three united principles the Roots of Minerals but also Gold Silver Mars Jupiter Saturn except Venus So from Venus and Mars Vitriol is drawn by art from Metal Mineral is drawn and contraiwise This is that which Severinus Davus pag. 124 saith by the great power of Nature we have wondred and admired in the seed of the Minerals not only the unexpressed variety of the Sex but also the united principles of the Individuals and Spirits in one and the same seed These are the mysteries and secrets and wonderful things of God placed in the Majesty of Nature Let these suffice concerning the Generation of the Element of Water Now we proceed to the Generation of the Element of Earth and we will intreat of Vegetables All Vegetables are those which have Roots fixt and fastened into the Earth and are sustained by a Vegetive Soul Furthermore Plato called the Plants Animated or Vegetables There are especial differences of Generations in regard of the Elements and of the seeds The seeds and stars are ever the same in Nature Virtue and Essence but the Elements differ much amongst themselves in subtileness and moveableness as the Element of Water is more subtile and moveable than the Earth so the fruits and things generated from it are more subtile moveable valid or firm and more excellent than the fruits or things begot from the Earth From hence it is that the seeds of Vegetables have a clammy soft crass body in respect of the Minerals and Animals whose seeds are more spiritual and subtile bodies Concerning the manner of Generation of Vegetables those which proceed of their own accord without mans industry have almost the same manner of their Generation with the Minerals for the seeds of Vegetables rise forth of the Matrix of the Earth and at first unite with the Spirits and so constitute their principles Vegetable Salt Vegetable Sulphur begot Vegetable Mercury Vegetable Water and Vegetable Fire Earth and Air. But this is to be observed which is most worthy to be noted that the fruits or effects of every Element retain and reserve the properties nature and conditions of the Matrix in which they lie hidden from the beginning and they never depose them So Paracelsus in his third book 2 Chap. of degrees brought this difference he made the fruits or the effects of the Earth to be of the first degree the fruits of the Air to be of the second the fruits of the Water to be of the third to the fruits of the Fire he ascribeth the fourth degree where he adjoyneth these words he laboureth in vain whosoever he be which would get the quintessence out of Earthly things which is like to that which is got forth of Air. In like manner that quintessence which is from the Air cannot be compared to that which is brought forth of the Water upon this Sentence so it is to be judged of the fourth Element Concerning the extracting of the quintessence forth of the herb Chelondine it is not that thou labour to attain the quintessence of Gold by the quintessence of Chelondine though there be more secret in Balmemint Chelondine and Valerian than in the rest only so far proceeds the degree that the secret may excel in many parts so that in every degree one Element exists higher than another wherefore it is to be observed in things made of Earth whether the Chelondine excel the Balmmint and whether the Balmmint excel the Valerian so likewise it is to be judged of the three other Elements The spontaney or free Generation of the Vegetables cometh nighest unto Nature and is almost like the Generation of Minerals excepting that the seed of the Minerals according to their
testimony of the senses but humane nature doth abundantly confirm this unto those which know it From hennce it is collected that the seed of woman concurs unto Generation because a woman afflicted or pained with the falling Sickness Stone or Gout in the Legs brings forth Children affected with those Hereditary Diseases Lastly because the Child is very often like the Mother which things the Mothers bloud cannot effect but the seed which is diffused from her Furthermore neither the seed of the man nor of the woman can effect any thing by it self being solitary in a perfect Generation but the conflux and true mixtion of both seeds are required unto perfect Generation for the mixtion being frustrate Generation decays The motion of Generation in perfect animals in which there is a perfect distinction of the Sex of male and female is a wise and provident Nature of things inciting and stirring them up sometime to the propagation of Generation lest that the whole kind should decay and it hath injected or put lust as a prick into them both from the heat of the seed and it hath given a pleasantness or wonderful desire of coiture unto the privities that they might bring their seed into one otherwise they would be altogether unprofitable which concurring and rightly conspiring the seed of the male and the female received in the womb are mixt with a mutual embracing for spiritual things are agreeable and do conspire and arise from one and the same Root and they have the same gifts for like do congratulate and delight to be with like and domestical things with domestical things having the same faculties or sciences and signatures After that they be mixt the womb contains them most closely and hideth them in her bosoms holding it so closely on every side that it suffers no space to be empty within and also it contracts and girds in it self and doth so straiten or compress and shut the mouth of it that is it doth so much rejoyce in the friendly guest received so that it will not open at all But the mouth of the neck of the womb namely the outward mouth sometimes lies open unto the privities The womb hath two mouths which thing Cribatius demonstrates 23 Aphorism and 6 book for the seeds being permixt and conceived in the womb there is the same force and the same nature in them both And because the mechanical spirits and Radical tinctures have brought with them the abundant store of vital heat as the motion of these spirits shall forthwith appear though it be obscure so the offices of the heart and arteries will forthwith appear and by their vital pulse attract aery and spiritual aliment through the hidden ways or passages according unto the science and power of the mechanical spirits for all things do appear unto Nature as Hippocrates witnesseth Furthermore the more small or pure and hot parts of the seed and those which more participate of spirits or spiritual tinctures do fly inwardly into the midst of the whole mass but the more Crass or Earthly parts of the seed do compass and go about those spiritual spirits from which the mechanical spirits do produce the membranes which wrap the Child These are the first Rudiments or Grounds of Generation of Animals But here Galen Fernel and other Aristotelians contend with Hippocrates and contradict him in that in his book de locis in homine he compared the nature of the seed to a simple uniform circle in which any man can neither find beginning or end and that so far forth as it pertains to the varieties of corporeal parts subsisting in act in the seed But surely the Aristotelians say this spirit having faculties and being the instrument of Nature frams three Jewels like pellucide drops of water in the midst of the animal which make immediately for themselves certain Rudiments and beginnings of the three principal members Heart Liver and Brain They have not considered and marked the mechanical Lythargy of Generation and the artificious administration of the seed neither have they understood the power of science from which all things arise But they have feigned corporeal Rudiments or beginnings of the parts in the seed especially of the principal members which being separated by the heat at length they manifest and demonstrate members whose beginnings they had obtained Hippocrates in his book de locis in homine in the beginning hath Confirmed and Established this his Opinion saying that he found nothing in the body to which he might ascribe beginning or ending for if he described a circle who can find beginning or ending Furthermore seeing the nature of the seed is altogether spiritual and hath such nutriment with it unto the matrices we ought to imagine that there be dissimilar parts in the seed so that the body of the Brain should be one and the body of the Heart another and the body of the Liver another but we must think that this multitude of parts in the progress of time rose from the same seed and not from the mass or multitude of bodies but from the variety of the gifts means powers and faculties in which the mechanical spirits excell The faculty of the mechanical spirits is so great that if they had the science or faculty of the Heart they would make and conform a heart from the attracted aliment if of the Brain they would make a Brain if they had the faculty of the Liver from the same aliment they would make a Liver flesh veins bones sinews arteries eyes ears and all members which are needful for the constitution of an Animal and this they would do in a right order and at set times That is theperfect science of the seeds and stars full of power which they say bear sway in Nature and all creatures confess the same In this science all signatures as well interiour as exteriour of the whole animal are contained This is the light of Nature and the Predestination so often reiterated of Paracelsus But now afterwards all the parts of the whole Animal shall be dissolved and separated in a legitimous and convenient order more solid and abundant aliment is required neither do hidden passages suffice Again the membranes waxing crass and thick daily in which the Child is wrapped forthwith in these membraâ—es veins and arteries are framed by the Navel which are fastened to the womb and subminister and convey spirits and aliments unto the Child untill every part be conformed and wholly perfected and consummated The Aliment attracted is spiritual even as all Vegetables and Minerals are nourished with most subtile spirits in which there is animal Balm agreeable to mans Nature Hereupon aliment of Paracelsus is called seed with which that of Hippocrates agrees We are nourished of the same from which we consist In this animal Balm are the Elements and the three beginnings of bodies Salt Sulphur and Mercury as we have demonstrated in our Philosophy But here a most gross untruth of the
Galenists offers it self unto our consideration namely that they say that the young one is nourished with Menstruum in the mothers womb which is the greatest poison upon Earth when as Aristotle saith in his third book de historia animalium cap. 19. that that bloud which flows forth at set circuits in women is a kind of viciated and corrupted bloud for by the benefit and work of Nature especially the Moon decreasing is separated from the purer bloud This Menstruum flowing forth if a fresh Vine be toucht therewith it decays altogether Fruits toucht therewith are made barren Plants die Herbs and Grass in Gardens wither If a pregnant tread upon the Menstruums of another woman or if she be sprinkled with it she hath an untimely Birth It altogether takes away the hope of conceiving from those women which have not conceived already The breath and vapours which come from the mouths of women purged of their Menstruums obscure and darken glasses and brightness of Ivory Mercury or Quicksilver which commonly is put in looking glasses with tinn attracts through the glass poisonful Menstruum and the glass is not hurt which appeareth if that the Quicksilver be shaved off the spot will appear no more in the glass Gress Furthermore if this bloud be tasted of a dog he becomes mad This Menstruum torments men with grievous pains for it brings the falling sickness the falling of the hairs and the Elephantiasis therefore it was counted amongst the most grievous poisons by the Ancient hereupon it cometh to pass that in the woman in which it is suppressed that it flow not forth at the appointed and ordinary time unto her which it should be proper and benign it brings divers incommodities and Diseases Namely obstructions of the bowels pining the cancer the falling sickness and very many more mortal Diseases Seing therefore that the annoiance and discommodity of it is so great and the violence is so pestiferous who will be so mad or sottish to affirm that the young one hath nourishment from it in the womb yea All nourishment is caused by Spirits but yet by such as of which bodies may be produced which appears in things which increase where the Spirits are resolved into the bodies that there may be made increase then she is wont to conceive best in the womb when she is clensed and purged from this filthy flux and when the bloud is pure where with the young shall be nourished as likewise when the womb is clensed And though in the other time the vicious and pure are collected tother and do encrease together for it is mixt with the other pure and profitable bloud yet notwithstanding the young is not sustained nor liveth thereby neither doth it attract it for nourishment but only the sweet and most pure bloud as far as it is able but after the young is come to perfection and complement and stands in need of more aboundant food and suffereth not the spirits any longer to be included all the bonds being burst it comes forth into the light of the World The Galenists ascribe the distinction of the Sex to the qualities by this reason if that the seed of the Parents excell very much in heat and driness man will be procreated on the contrary if cold and moistness domineer woman will be procreated But profess both the Sexes to be contained in one Root and vital Principle the mixtions and tinctures superadded mans strength may degenerate into womans weakness and facility of bringing forth so that woman is nothing else but a Transplanted man not as Aristotle affirmed that she was a monster rising from Transplantation But we profess that this Transplantation is necessary and administred by the Laws of Nature wherefore this Transplantation is not to be ascribed to heat or cold but to the superadded tinctures of mixtion which superadded tinctures we will largely explain in the differences of Transplantations And these concerning the Generation of perfect animals which have obtained strong and powerful seed which will endure for an age howsoever it be agitated and tossed with divers mutations of Transplantation But here we had almost forgot the subtilty of the Galenists which say that the young in the womb hath the faculty of sense about the 36 day I marvel who of them hath peirced into the secret Closets of Nature or who of them hath observed at what time the young one receiveth sense in the womb If that they say they found it by anatomy it is false for the young can live no longer when the mother dies If they object and say that the mothers observed it I ask of them by what means and how Certainly if they had understood the sciences and powers of the seeds they would never have alleged and brought in such old wives Fables But that which Hippocrates professeth that the male his bones being strengthned and made somewhat harder moves in the third moneth but the woman in the fourth we likewise grant this for the pregnant may observe the first leaping of the Child and perceiveth it as the tickling of a flie Imperfect animals are those which generate without a manifest putting forth of seed as Eels Frogs and almost all insected animals by their mutual embracings do send forth the flowr of Balm into the Matrices and Receptacles for Generation wherein all things are absolved and perfected which are needful and necessary to Generation Again they profuse or pour forth a fruitful seed which is crass and clammy resisting external injuries which seed is stirred up and compelled to work by the benefit of the heat of the Sun and then it constitutes the Elements and adjoyneth such like Principles of bodies and perfects the offices of mixtion which things being perfected it absolveth and finisheth the Generation correspondent to the science of the mechanical spirits In the procreation of fishes when as the female hath laid down her Eggs the male comes and sprinkles his seed upon the Eggs and how many soever have been sprinkled with his seed take life the rest which are frustrate and destitute of the heat of the male do pine away and corrupt There is the same reason of the Generation of birds which bring forth Eggs in the place of seed and then they keep them warm by their heat and so bring forth young birds The Generation by putrefaction which the Philosophers call the Generation from seed and from putrefaction differs from this manner of Generation The Generation by putrefaction is of that kind which the Generation of mice and bees is which Paracelsus calls Generation ex cagastro so worms are generated in cheese and hornets in the excrements of horses But concerning those animals which do make congress and generate with animals of divers kinds as the Horse and the Ass the Wolf and the Dog we will handle of them in the difference of Transplantations This Generation of Animals differs from the Generation of Vegetables because the seeds of animals neither
most grievous Diseases Whereupon with Paracelsus and other true Physicians this being of poison is celebrated to be almost the most noble amongst other beings of Diseases Of which being of poison and more common cause of Diseases we will more largely handle in the differences concerning the Generation of Diseases This general Transplantation contains in it a spiritual Transplantation in regard of the tinctures which bear sway in all the Elements The spiritual Transplantation is twofold The first is the Transplantation of Individuals The second is of the kinds The Transplantation of the Individuals is in which the utmost Signatures are only changed as Colours Smells Tastes Magnitude Figure c. yet this transplantation is not to be read so that it be not made with the superadded tinctures of the Elements but by Seeds Stars and Roots of the same kind as Vegetables with Vegetables Minerals with Minerals c. Seeing there be many seeds in Vegetables in which the Sciences and predestnated gifts of many Individuals are conjoyned which by the judgment of the sense do seem to differ in some sort in kind it is no marvel if that they pass into new Familes by a light moment Severinus p. 141. as if Watercresses be transplanted into Mint Rape into Radish the herb Imperatoria into Angelica This Transplantation is neither to be ascribed to the tinctures of the Elements nor being of Poison but to the Star Seed or Root of Mint Radish Angelica and to the Roots of Watercresses Rape and the herb Imperatoria by the perfect mixtion of the Individuals superadded In this Transplantation the power of the Root and his family or kind remaineth and sheweth certain signs though it be very much changed The Generation of Gemms is a Transplantation of this kind which are produced from the first and common Root of Metalls the Stars Seeds or Roots superadded and concurring So from the Roots of Lead the Adamant is transplanted from the Roots of Gold is the Saphirus transplanted from the Roots of Copper is the Smaragdus transplanted from the Roots of Iron is Berill transplanted c. Those which are spoke of the Stars Seeds and Roots of Transplantation namely those which manifest the anatomy of death and dissolution are not to be understood of the Transplantation of the Individuals but of the general Transplantation and of the kinds nevertheless the general Transplantation is also to be referred unto the Transplantation of Individuals for no natural body or which is produced of four Elements wants impurities or being of poison The Transplantation of perfect animals pertains also unto this Transplantation of Individuals for it is above said that a woman is a transplanted man for in the Generation of perfect animals if the Star Seed and tincture of the Menstruum concur and be indued with a strong power all the seed shall be adorned with properties and parts in the Menstruum If that the Star or Seed of the Male shall domineer it produces the Male and mans Members But here an Inquisition may be made how it comes to pass how Hermophradites are generated having both Male and Female members The answer is that if the Stars and Seeds of the Male as well as of the Menstruum shall be equal in vertue in the mechanical process of Generation Hermophradites are generated for that seed or star doth sometime predominate and hath the nature of the one forthwith it abounds with propension to beget man forthwith to beget woman That Transplantation which rises from the congress of animals of divers kinds is often barren neither can there be a natural Transplantation unless their seeds conspire with exceeding great Society and Consent for animals do difficultly admit Transplantation which are separated by the perfect distinction of the Sex Hither is referred the Generation of Minerals which hath as a Companion of Generation Transplantation adjoyned nigh the nature of an Hermophradite with Balm The Fruits of the superiour Globe are also obnoxious to this Transplantation and that if they be perfected at the same time and have conspired by the Society of the beams as Snow and Rain and there are made Transplantations of the bodies of the Fruits namely the qualities of the bodies being altered by violence frequency aboundance and diuturnity The Transplantation of the kind is where not only the external signatures but also the internal are changed and thereby the Root and First Matter This Transplantation proceeds from most valid and effective tinctures and only adheres to the Individuals of things that is to the beginnings of bodies Again it hath possest the very Root of the thing so that there is no further hope that these first Transplantations may be mended The tinctures of the Elements are proper unto this Transplantation and it differs in nothing from the general Transplantation of things but that the Transplantation of the kind may be caused by more valid and effective tinctures of the Elements but the general Transplantation is caused by more light tinctures The Transplantation of the kind and mutation of the Root appears in the Tare and in the Darnel in which Transplantation the Root of the Wheat is transplanted by the tinctures of the Elements into a calamitous chance Hither pertains Antimony and Anarchisite Sol and Luna It is to be observed that those tinctures of the Elements are not altogether disagreeable from the thing to whom they are superadded but in some sort they conspire with them though they endeavour for dissolution and make divers deceits against life for if they had not some affinity with the Roots Stars and First Matter of things they could not be mixed and so the Counsel and intent not only of Generation but also of Transplantation shall be anihilated and frustrate A true and Philosophical Explanation of all Diseases both Astral and Material Acute and Chronical CHAP. I. Of the Beginnings of Diseases GAlen and his imitators have made the grounds of Philosophy to be the Elements and Qualities adjoyned unto them and the Principles of the art of Physick to be the Humours These grounds and principles being laid of Philosophy and Physicks they make an easie compendious way unto the top of them without any labour and sweat But yet concerning the Spirits of Diseases both Galen and his Sectators are silent The power and force of which rise immediately The Reciprocal Nature of the Spirits is to be noted for the Material Diseases for Bodies are produced from Spirits and again Bodies are resolved into Spirits and the Beginnings of Material Diseases are spiritual that is vaporous which afterward end in Coagulation which in the curing is to be reduced into the First Matter that is into a vaporous substance from Spirits Winds and Vapours as Hippocrates testifieth in his book de flatibus where he professeth that all Diseases as well Astral as Material Acute as Chronical rise from Spirits Winds and Vapours Here we must have respect unto the Philosophy in which we have distinguished
the University of things into two Globes the Superiour and the Inferiour The superiour contains the Fire and the Air The inferiour contains the Water and the Earth The Properties of the Elements being considered we may more easily search forth the Nature and Properties of the Spirits for the Seeds and Stars of all the Elements do somewhat imitate the Nature and Poperties of their Matrix If first we consider the Fire we shall deprehend the most forcible impressions of the Element of Heaven as also most vehement impressions of the Element of Heaven as also most vehement impressions in regard of the power of operation unless they be tempered with the confluence of more benign and less violent Elements Water temperates the Element of Fire the next unto it â—â— Air and the Earth hath the lowest place CHAP. II. Of the Spirits and Stars of the Elements THe Elements are twofold Spiritual as Fire and Air and Corporal as Water and Earth Of these all natural things are compounded and are resolved into them again and from these they do not only receive life and being but also they receive nourishment from them for the conservation of life wherefore it is truly said of Hippocrates We are nourished by the same of which we are compounded though not actually yet potentially for all our aliment which we receive from the Elements is conveyed to the mechanical spirits of our bodies by which it is transmutated into the substance of our Balsam Nutriment is twofold by reason of the Elements Spiritual and Corporal The Fire and the Air do yield us spiritual nourishment The Water and the Earth yield us Corporal This nutriment whether it be spiritual or corporal contains in it three Principles and animal Balsam for the bodies of all the Elements consist of Salt Sulphur and Mercury Our first-begot spirit or in-bred heat or vital Balsam useth this spiritual aliment and it requires the resolutions and fruits of the Celestial and Aery seeds which are conjoyned by great necessity and this spirit doth not only receive alteration and refrigeration from this aliment but Substance Body and Nutriment yet such as is agreeable unto it In the Doctrine of Transplantation we have demonstrated that in all the Elements and first pure seeds of things there are permixt and implanted tinctures or roots or stars the Authors of Transplantations which induce and bring the anatomy of Diseases and Death into the Common-wealth of life whatsoever therefore receiveth and sucketh life and aliments from the Elements doth therewith receive Diseases for all aliments are seeds but yet permixt with impurities From these we collect that there are four stars or spirits of Health in the Elements so also stars or spirits of Diseases lurk and are closely contained in the Elements And these are in the Macrocosm In the Microcosin also there are four stars of Health and four of Diseases Paracelsus lib. 1. Param de origine Morb. cap. 369 ex tribus primis cap. 2. CHAP. III. Of the visible Stars of the Firmament COncerning that which the Astrologers say that the good and bad fortune of men doth depend on the fortunate or malignant aspect or position of the stars we will not stand on it neither do we reject or approve of their fictions and writings concerning Nativities or of the fore-deeming Astrology in this place Seeing we consider the nature aswell of fixt stars as of erring stars and by what means they cherish and conserve these inferiour bodies and how they bring and endeavour corruption and destruction to the resolved stars and spirits of the Diseases The stars of the Firmament which are the most perfect bodies and are represented by a visible form are contained in the other Elements in vertue and vital power for we see the Golden chain of Homer and the Society of the invisible nature with the visible and we deprehend it in the conspiration of the stars as well of Health as of Diseases In the superiour Globe we see the Fire of the Heathen Baths or Waters hot by Nature and we find the same poperties in the stars of the Heaven or Firmament and they are by so much more forcible by how much there is the greater difference of these Elements In the inferiour Globe we see Crystal and stones to be cold by Nature likewise we see some visible stars having the same property The Loadstone hath an attractive faculty the like attractive faculty is in many stars by influences These operations of the stars are not to be ascribed to the Heat or Cold of the stars but they are contained in the faculties and sciences of their principles of which they consist Concerning the offices of the visible stars they are created of God for signs and seasons that they may make day and night and that they may distinguish the times not that they confer any thing to the heat pulchritude nature and properties of Man or fruits of the Earth or Water as many Astrologers do trisle but that the Sun and the Stars should be as instruments of digestion even as our material Fire and our Vulcan for without the visible stars we cannot live seeing that the heat and cold and digestion and maturity of natural things which we use in our Meat and Drink are caused from them The more principle visible stars are seven Sol Luna Saturn Jupiter Mars Venus Mercury so likewise there are seven orders of the fixt stars of which every one is referred to a principal star so that some stars are Saturnine some Jovial some Martial some Mercurial some Solar some Venereal some Lunar which at the accomplished and decreed times do either produce many fruits of Soundness or of Diseases CHAP. IV. Of the Being of Stars A Being is a thing or substance which hath power to govern change and affect our bodies Paracelsus in param de entibus Morb. he reckoneth five kinds of these Beings 1. The Being of the Star 2. The Being of Poison 3. The Bâ—ing of Nature 4. The Being of Spirits that is of Enchanters 5. The Being of God These five Beings are five Originals or Causes of Diseases of which Causes every one hath full and perfect power of procreating all Diseases so that according to the Beings or Causes there are five kinds of the Plague five kinds of the Dropsie five of the Jaundies five kinds of Fevers and so of every Disease there are five kinds and not one kind of every Disease as Physicians have fasly perswaded themselves hitherto seeing that every Being is able to engender all the Diseases and as in the inferiour Globe of Water and Earth we see the fruits which generate the Stone the Tartar the Sand the Gout the Pining and the Dropsie so in the superiour Globe some stars have the same Properties and corrupting tinctures and seeds of Diseases and are able to produce all Diseases which thing Hermes Trismegistus the Father of the first sacred Philosophy testifies when as he saith It is true and no
lie it is certain and most true that that which is below is as that which is above and that which is above is as that which is below This saying of Hermes is not only to be understood of the Conspiration and Harmony or Conflux and Consent of the First and uncorrupted Matter or of the stars of Generation in both the Globes but also of the Conspiration of the superadded tinctures and stars of Transplantation The Holy Ghost confirms this Hermes his concord of the superiour and inferiour things and as well of the first perfect Nature as of the corruptible and superadded Nature by John in the Apocalyp where it is writ that Apoc. â— the star of Wormwood fell upon the Waters and made the Waters bitter for the Destruction of man Furthermore this star and other like in properties are The Transplantation of Water and Earth deprehended to be in the superiour sphere â—â—ars of the Firmament So also the properties of Arsenick Colocynthis Devils Milk and Scammony and all the properties of things and of superadded tinctures according to the sentence of Hermes and Doctrine of the holy Ghost are found to be in the superiour Globe and visible stars which properties are hidden in the bodies of the inferiour Globe We were ever happy Astronomers Philosophers and Physicians if we knew that concordance of Hermes then we could truly interpret that which God spake by Moses That they were for signs which thing we see with half shut eyes these Concordances being not known Certainly many Physicians do neither believe nor do grant that from the stars of the four Elements as from universal causes of all Diseases as well spiritual as material acute as chronical all Diseases do rise seeing that the stars are such clear beautiful and lucid bodies which do absolve and finish a certain Course From hence it appears that they only read the Writings of the Heathen and that they have lost the great book of Nature and the book of Philosophy and art of Physick and that they have not read the Bible from which as from a Fountain all Wisdom floweth for if they had read the Bible with judgment they would have found it in express words writ in Job that the stars before God are not pure but contaminated with impurities and tinctures superadded wherefore as the Earth for the fall and prevarication of the first man was Cursed and filled with thorns and briers even so the superior bodies the like spiritually which the inferiours receive corporally which Hermes and all real Astrologers confirmed by Experience do affirm CHAP. V. Of the Being of Poison in the Visible Stars SEeing that in the visible stars of the Firmament there are found not onely the form of the Wheat but of Darnel and not only the Nature and Properties of Gold and Silver Balmmint and Rose but of Arsenick Woofsbane and Poppy it follows necessarily that the Being of Poison is contained in the Being of the stars though it differ from the being of poison in the inferiour bodies because it is in the stars spiritually but in the inferiour bodies corporally for Paracelsus in his book de ente Astr cap. 9. writes that there do not more poisons exist in the Earth than do in the stars when as he says all the kinds of poisons which the fruits of the inferiour Globe of the Earth and Water do shew unto us are likewise contained the stars of the Firmament And furthermore he saith of those exalted stars poisoned with impurities and resolved seeds that they can produce all Diseases which these inferiour bodies by the being of their poison can produce for the original and cause of all Diseases is the being of poison and all Diseases are generated from poison Wherefore Physicians perswade themselves that all Diseases as well spiritual as corporal have their original and beginning from the spiritual or corporal being of poison The being of poison is rightly distinguished for the difference of the superiour and inferiour bodies into the spiritual in regard of the superiour and corporal in regard of the inferiour bodies We have said in our Philosophy that no Element doth bring forth fruits in his own proper place but in a strange place and that the fruits of the Firmament were absolved and perfected in the Air for as the fruits of Sanity flowing from the Firmament are absolved in the Air so also the stars of the Firmament do lay down the fruits of Diseases and Death in the bosom of the air that there they may attain the predestinated term and perfection But seeing that the necessity of the air is so great to all living creatures that they cannot want it for a moment It comes to pass that not only brute Animals do attract corrupt and infected air by breathing but also men for the aliment of the Microcosm as of the superiour Globe is altogether invisible and spiritual Hippocrates in his book de flatibus shews the unresistible necessity of this aliment The necessity of breathing is so great to all mortal creatures that though man abstain from all other things so that he neither eat nor drink yet he may live two or three days or moe but if any man have the passages stopped by which breath enters into the body he dies in less than a moment of an hour Again men may cease from other labours but there is no rest or ceasing from breathing granted to any Paracelsus in his book de ente Astror cap. 7. calls the Air a great Mystery but yet for some analogy or similitude for by the air he understands the stars of the air which give life unto all things And it is truly said of Paracelsus in the same Treatise cap. 7. that all bodies and Elements are preserved by the air but not by the air alone but by seeds and stars for all aliments and nutriments are seeds but mixt with impurities Neither is the air alone as far as it is an Element infected with poisonsome properties but that great Mystery from the resolution of the poisonful tinctures is Transplanted and transmutated which gives aliment to the vital Balm So that this aliment being received and the great Mystery being Transplanted and transmutated the animal and vital Balm is also infected whereupon follows the Transplantation of the body into a calamitous chance Although this aliment be invisible and want external signatures by which they make differences of the aliments of the inferiour Globe as Taste Solidness Crasness Tenuity Clamminess Heat Easie or Hard Digestion yet it is not destitute of the interiour signatures for the spirits and resolutions of fruits of the superiour Globe are neither sweet nor sowr bitter nor sharp white nor black and very often admit or receive stinking smells In this aliment four qualities as the qualities or faculties of some poisons exist and triumph which neither by taste nor smell or any manifest qualities shew and manifest their occult qualities But pernicious resolutions are
for there is in Nature Earthly Fire Air and Water again there is Heavenly Earth Air and Water The natural Being is the Firmament of the Microcosm it becomes the Being of a Disease as far as there chance errours in the Firmament of the Microcosm the Planets and all the Stars as well fixt as erratical are contained in man Some things chance often in the Astronomy of the greater VVorld as Conjunctions Eclipses Oppositions which Prognosticate great Evils so also great Eclipses Conjunctions and Aspects chance in the Astronomy of the Microcosm or little VVorld and in the Transplantations of times and Prevarications of the confluences by reason that the Laws of Harmony and Conspiration are corrupted in the Firmament of the Microcosm so that there necessarily follows Barrenness want of natural Moisture Pining and many other hurts and evils CHAP. XI How much the Firmament of the Macrocosm and the Microcosm diffâ—rs A Man is a Microcosm and the most perfect creatuâ—e of all creatures he hath the East in his Mouth the VVest in his Fundament the South in his Navel the North in his Back And as there are four Cardinal winds in the greater World so there are four Cardinal winds in the less World in these parts The Bladder in the Microcosm is the VVestern Sea into which all slouds flow and in which they are consumed and in which the superfluous Salt is resolved The hollow Vein in the Back-bone is a Mediterrane Sea in the Microcosm Though it go invisibly through the whole Body yet it is grounded in the Vital or Animal Heat and Spirit namely of winds The Concordance and Division of the Elements mixtly is perspicuous in the Microcosm The Element of Fire appears in his eyes The air is in the whole body which air is the spirit of the Arteries The Element of VVater appears in the Conduits that is in the Veins of the whole body The Element of Earth is flesh with the bones which is every way compassed with watery Rivers But wherefore hath it seemed good to premit or put before the Elements and agreeable beginnings of mans Nature and those which were unknown but that the way might more easily ly open to the unknown things for in these Elements the seeds and Celestial stars Aiery Earthly and VVatery are cherished and nourished which at decreed and appointed times bâ—ing forth fruits either Messengers of Health or Diseases In these also all the Planets work namely the Sun Moon Mars Saturn Mercury Jupiter and likewise the Saturnine Jovial Martial Venereal Mercuria Solar and Lunar stars not bodily but spiritually The spirits absolve and perfect all the course in mans Astronomy and not bodies from these arise new Changes Exaltations Conjunctions Oppositions Eclipses and the Affections of mans Astronomy In the Macrocosm some stars beget Thunder Lightnings Hail Rain Heat Cold and Driness Those in the Microcosm generate spiritually Fevers Epilepsies Dropsies Rheums Paralysis Apoplexies so the Heart and Sun the Moon and the Brain Mercury and the Lungs Jupiter and the Liver Saturn and the Spleen Mars and the Gall are compared amongst themselves not according to their bodies but according to their spirits not according to the Elements but according to the Stars Therefore what actions soever are abâ—olved and perfected in the Macrocosm by bodies those are perfected in the Firmament of the Microcosm by spirits and vital powers CHAP. XII How Errours do chance to mans Astronomy and how from the Being of Nature may be produced the Being of Diseases or Being of Poison PAracelsus in his Paragr sub titulo Astronomiae fol. 50. saith that there is one Heaven one course of Stars and one Man and that Heaven is Man and Man is Heaven all Men one Heaven and Heaven only one Man according to the Cabalistical science all men are one man all anatomies one anatomy all the diseases of all men are the diseases only of one man these are true in all parts of the World in Arabia Europe Italy and Germany for we have laid the firm and solid grounds of our art not upon the sand but upon the living stone Whosoever would have the title of a Physician and challenges the title of Physick he ought to get the accurate and exquisite knowledge of this Heaven But what is the knowledge of this Heaven but the knowledge of this Star therefore who so hath obtained the knowledge of Heaven and the Star he hath deserved the true triumph of his name that is of a Physician Heaven is internal and external the Physician considers the internal the Astronomer and the Astrologer the external The internal heaven is one in essence but divers in kind for the Spirit of God which hâ—th separated the Light from the Darkness and he which hâ—th created Heaven and Earth with his Almighty word hath made in man as well the superiour as the infeâ—iour Firmament yet the analogy of them both was resâ—rved The inferiour Heaven or Firmament is corporal which produces the fruits of the Water in the bosom of the Earth Another is the Liquor of life conserving the body from corruâ—tion and deâ—â—ruction The superiour Heaven worketh in the Microcosm not by substance not by the body but by spirit vertue and vital power as it is said in the 11. Chap. Nevertheless the superiour Heaven is nourished and conserved by the infeâ—iour for the great Heaven or vital mechanical spirits consume this Firmament or the inferiour Heaven continually therefore there is need of restitution mixtion and composition It is most truly said of Hippocrates that conservation is continued by nutrition for they are called the greater after a Philosophical manner which excel in more forcible impressions and tinctures and they are called the less or weaker which yield in the mixtion and conspiration of the beams and grant the separations alterations and transmutations of their parts to the disposing and wills of the more potent and strong The fecundity and fruitfulness of whole Nature is Established and Confirmed by the mutual conspiration of both the Firmaments or Heavens and by their familiarity and nutrition by the reciprocal course of the impressions the knot or bond of health is conserved the Laws of these being corrupted barrenness defects and most grievous diseases do follow in mans Nature Some things were see in the VVorlds Astronomy as the rising of Stars at certain seasons defend and conserve the wholsomeness of the year for the seasonable resolutions of fruits forthwith the stars of Rain bringing more commodiously resolution are required Sometimes the stars of winds sometimes of serenity and clearness sometimes of heat sometime the stars of cold snow frost dew sometime of the VVest winds and the stars of the genital deflux are desired And in the Terrestrial Astronomy sometimes Roses sometimes Violets sometimes Daffodiles do spring and flourish somtime Pulse sometime Vines Trees and all Plants observe their Periods unless the causes of sterility and diseases preveâ—t So in mans Astronomy the stars of the
superiour Globe the vital spirits of the Heart and Brain are moistened kindly of the seeds with showres serenity heat and by the fruitful falling of dew and VVestwinds and by such like fruits of the inferiour Elements which being absent and wanting defect of Radical humour pining and barrenness doth happen Both of these stars do endeavour by the aboundâ—nce of aliments to restore the melting and decayed parts and to recover the sick hastening unto rottenness Again the inferiour stars bring forth Roses Violets Balmmint Valerian Vines Fruits Gold Silver Rubines Saâ— hires continually from aliments unless the cause of sterility shall prevent not that they demonstrate the external signatures in man for they have lost their outmost Vestures by Transplantation but because they produce like properties in the spiritual bodies of mans anatomy from which the superiour stars receive nutriments and all of them are made fit for their offices and actions for transplanted Generation as abovesaid becomes worse and not better and it is hindered whereby the Roots of Generation may less be able to explain their gifts and native sciences for the spirits of Transplantations are more strong and vigorous than of the inbred But how shall the inferiour stars bring forth fruits of soundness and health out of the aliments if that the temperature of the bad properties excel and if the bowels of nourishing be faint and weak whereby they may he less able to separate the pure from the impure and the unfirm from the firm Certainly if the inferiour Heaven be destroyed and coâ—ruâ—ted of necessity the superiour Heaven must be corrupted for how will it give that which it takes not or how will it give that which it hath not From hence it is that the superiour Heaven endeavours dissolution seeing that the strength is consumed and it is destitute of nutriment for we have said that the Transplantations of times what shall I say of times but the prevarications of fruits and the confluences may bring such evils and infinite calamities yea lastly Death it self into mans Commonweal so from the Being of Nature proceeds the Being of Poison and Diseases CHAP. XIII Of Curing of Astral Diseases of the Greater and Lesser World Which rise â—rom the â—irmament of the Maâ—rocosm which rise from the Firmament of the Microcosm THere is required for the preservation of Astral Diseases first an evacuation of impurities by convenient Remedies for there lie divers seeds oftentimes of Diseases in the filthy impurities and if such impressions be contained in the body the astral are more easily admitted when as the bloud shall be impure that impurity is not to be removed by the cutting of the Vein but it is to be expelled by Diaphoretical Veins fetcht from Physical anatomy not that one exhibition or giving will suffice for preservation but every week one Dosis of Diaphoreticks is to be taken by reason of the time In the Curing of the Epidemical Diseases first it is to be respected unto the being of Poison and labour must be taken especially that the Poison be abolished and taken away speedily without deliberation by convenient Remedies No better and more excellent method of curing astral Diâ—eases can be invented of expelling the being of Poison than that which is made by swear In this Cure the chief Remedies are Diaphoretical or sudoriferous Medicines which expel the being of Poison by sweat luckily and take away and disperse the mists and poisoned spirits of the bloud especially diaphoretical or sweating Medicines are to be given which are fetcht from Astronomy and the signed art untill that all the Poison be abolished In the curing of these Diseases the Galenists are mad with reason which make purgations of the belly obstinately when as no body is present with the being of Poison but spirits for in astral Diseases astral and spiritual Concerning this look into the following Treatise cap. 16. at the end de Cura Phthisea Remedies are to be given In the Curing of the Diseases which have their beginnings and originals from the Firmament of the Microcosm first of all a Physician must know and understand Transplantation which in Philosophy is called Regeneration or begetting again for example if some be sick with the Hectick in Phthisis under the Empire or Dominion of Saturn In the Curing of this Disease we must labour with all diligence to transplant Saturn into Venus wherefore the most perfect Cure of Antimony is seen in the Hectick and Malignant are to be tempered with the Benign Phthisâ—s because it transplants Saturn into Venus These are the Mysteries of Cures the secrets of Remedies and the brevities of Manifestations So all the Stars in the Microcosm may be transplanted and made friendly unto mans Nature by the secrets of Remedies and Mysteries of Cures so all deplored and desperate diseases are abolished by this Philosophical Transplantation as the Leprosie the Leprie and all kinds of the Leprie There are the proceedings of many by which Transplantation or Regenerating is perfected is comprehended in the preparations of Antimony CHAP. XIV Of the Being of Poison THus far have we handled of the Astronomy of the greater and less World and of the stars of diseases of the Element of Heaven and the Air and also of the Cuâ—ing of astral diseases Now it is convenient that we descend to the Philosophy and diseases of the inferiour Globe namely of the Element of Earth and VVater All the fruits and effects of the Element of Earth and â—ram in Apolog. reâ—â—t fol. 10. Water have poison admixt not only medicamental and extreme hurtful and noxious but those which are called of Physicians alimental Wherefore seeing we take aliments for the preservation and nourishing of our bodies we also receive poison mixt with our aliment but if all be rightly administred in the frame of the Ventricle this poison by the admixtion of more benign and wholsome meats being tempered resolved and separated is thereby expelled or else this poison remains in the anatomy of the belly and is the cause of many most grievous diseases for the governour and faculty of the Ventricle if it have strength and power of working it separates the pure from the impure and changes the pure into a tincture and gives the tincture to the body for norishment for the conservation of life of the great Heaven in the little World but when this Spagyrian or Separatour doth not rightly execute his Functions and that the poison is separated from the aliment neither by natural nor artificial concoction of the Ventricle it comes to pass that the poison and the aliment conspire and after All the kinds of Poison are in the Tartar the conspiration follows putrefaction and digestion after digestion comes corruption which is the breeder of all diseases CHAP. XV. What the Being of Poison is THe being of Poison which is in all aliments is an excrementitious and Tartareous impurity which hath not an expulsive vertue but rather a
constipating Alumish and astringent faculty After that the stomach hath received eaten and ingested meats it separates the pure from the impure The pure nutriment is if that the Ventricle be strong the pure aliment passes to the members for nutriment the impure is evacuated by stool If the Ventricle be weak it sends the impure unto the Liver and there separation is made if that the Liver be strong it separates well and sends the excrementitious matter together with the Urine if there be a good separation it is well if not the excrementitious and stony matter remains and is coagulated into a sand which is called a Tartar The original and Fountain of this evil must be diligently observed from whence many diseases of the great inferiour Globe do rise The original and Fountain of them is the stomach which hath the properties of three beginnings flowing together with the spirits of the foresaid Alumish constipating and sowr Tartareous filth and excrements Therefore the other Causes concurring by which the actions or lythargy of the faculties of mans body are commonly hindered as things taken done and outwardly happening that is which chance outwardly and are able to hurt the spirits as Baths Falling Confusion Venus Separations and Expulsions in a preposterous use of the Tartareous dregs being in the Ventricle and Intestines and the stinking Sulphur or mans dung being consumed and separately evacuâ—ted the excrementitious impurity gets opportunity and seats it self in the Ventricle and Intestines which * Sev. calls those the Spirits of nature roots being set the spirits which bear sway and have vigour in the natural * These he calls the Spirits of the thing anatomy of the Intestines and seat themselves in the filthy excrements produce and cause the obstruction and constipating of the belly and endeavour the continuity and retention of the excrements These roots being first laid in the continual nourishing they will receive excrements though that so manifest errour do not chance afterward in the diet untill that at the accomplished time they shew Paroxisms the Companions of Generations so the mechanical spirits of the stomach being corrupt and stained by Alumish and stiptick tinctures they are made unfit for all natural motions alterations separations and digestions and resolutions so that they absolve and perfect the Functions of concoctions very slowly and hence it is that crudeness belching inflammations heaviness sloth drowsiness after meat and the intollerance of hunger Sev. p. 342. saith that this evil and such like arise because of the vitiated lithargy and likewise the other reservacles that is emunctory or avoiding instruments serving for nourishing being vitiated and corrupted separations and digestions are corrupted by little and little and transplanted as Paracelsus speaks in his Treatise de ente Veneni CHAP. XV. What the Tartar is which are the kinds and which are Excrements IT is said that the being of Poison of the inferiour Amongst the rest read the most excellent Treatise of Paracelsus de Morbis ex Tataro Tom 4. operis concerning these Tartareal Diseases and the Causes and Cures Globe is a Tartar it comprehends under it 4. kinds The stone the sand the lump and the glew or slime This Tartar is an excrement of natural things coagulated by his spirits in man Excrements are twofold first the excrement of man secondly of natural things The excrement of man is an impure and stinking Sulphur which is avoided by the belly and it is named the dregs of the belly The excrement of natural things is an excrementitious Severinus in hiâ— Bcâ—k de tribus Principiis cap. 2. and tartareous matter of Paracelsus it is called the Salt of the thing which is not expelled unless it be admixt with impure and stinking Sulphur it is coagulated into the stone sand lump or slime The faculty of the Ventricle is not able to separate this excrement of natural things seeing it doth stick more deeply in the aliments but is conveyed to the more subtile mechanical spirits namely of the Mesaraical Veins Liver Reins Bladder and Intestines If the mechanical spirits of the members shall strongly separate that excrement of natural things then the lithargy of the body shall every where be sound but seeing errours happen in the separation and that it is not exquisite a vaporous substance is distributed through the whole body together with the aliment and finds place not only in the bloud and flesh but also in the marrow and other places where it makes his abode CHAP. XVII Of the Excrements of the first three IT is often said that all aliments are seeds but yet permixt with impurities These seeds are contained in three Beginnings which have their excrements for in Sulphur there is a fat and smoaky excrement in Salt a foul Earth in Mercury there is phlegm Hereupon divers diseases are begot in mans body for the diversity of places if they be not rightly separated by the mechanical spirits of the bowels serving for nourishment nor be expelled by the emunctory or avoiding and accustomed places Seeing therefore such like impurities of the three principles flow in the body because they have not a conspiration in the body but expel the vital Sulphurs from their Globes unless they be stronger and overcome the in-bred spirits so the in-bred spirits do yield and give place to the strange tinctures and impurities being destitute of the favour and cherishing of their places they err because they are unknown guests and sind not place in their Inn. These are the properties of the Elements or Sulphurs that is of the nature of the mechanical spirits of the superiour Firmament of the spirits of the Heart and Brain that they cannot suffer or abide any strange or disagreeable thing in their places but expel all by their united forces and vertue But if so be the tinctures of impurity find a firm Union with the mechanical spirits of the Ventricle and the mixtion cease in a fruitful Transplantation and the governing of the in bred Balm cease and the proper Functions be neglected they bring forth and cause continually the diseased fruits of Transplantation neither can such affections be expelled by any industry either of Nature or in-bred Balm unless by the means and Ministery of art external Balm helps the internal for the spirits of Transplantations are more strong workers than the in-bred CHAP. XVIII Of the twofold Tartar namely of Meat and Drink and what the difference of it is and how much it differs in the Cure IN the 1. place is to be observed that there be two kinds of Tartar one from Meat the other rises from Drink That Tartar which rises from Meat is The Tartars of Meat and Drink are distinguished in places for the Tartar of Meat for the most part is begot in the anatomy and place of the Ventricle and Intestines the Tartar of Drink is begot where the separation of the Alimont is from the Urine that is in the Mesentery and
Ureteâ—s c. more easie to be cured That which rises from Drink is very hard to be cured But there be many Meats taken which while they nourish they receive the place of drink so there be drinks which while they quench thirst are in the place or stead of meats from these one Generation of Tartar rises not two kinds though from the commixtion of meat and drink Generation be caused yet from that commixtion only one kind arises which afterwards is separated and divided into his kinds and keeps the Nature of a Tartar either of that which is commonly begot by meat or that which is begot by drink Concerning the Tartar of meat this is to be noted that every excrement of the Ventricle passes through the Intestines in which passage it stays somewhat longer and also that Tartar which in the good separation is mixt with impure and stinking Sulphur makes a constant union and ever adheres with the spirits of the Intestines and then it produces infinite diseases almost all the kinds of the Cholick the pains of the superiour and inferiour Ventricle the obstructions of the Belly and the dissolved diseases as Dyarrhaea Dysenteria and Lienteria And these of the Tartar of meat for the more full understanding of it read the 15. Chap. We will handle now of the Tartar of Drink Urine is first separated from nutriment without the limits or place of the Ventricle which is thus to be understood the Liver attracteth nutriment and in that attraction Urine is separated from nutriment in the Mesaraical veins when as yet it passeth crude through those passages it obstructeth the Mesaraical veins and pores and other passages through which it passes from whence many obstructions and prickings arise which are ascribed to the bloud but falsly Oftentimes it comes to pass that for the abundance and reserving of Tartar the Mesaraical veins being obstructed nutriment cannot pass unto the Liver so that it comes to pass that the nutriment remains in the stomach and then follow Vomiting loathing of Meats the blasting of the body by a Planet being a kind of the Phthisis the paroxism of the stone which comes by cold and heat as in the Plague Pleurisis and such like diseases from hence the Erysipellas for the most part hath his original The same is the Generation of the Tartar from Urine in the Liver for Urine is nothing but a resolved Salt so that the Liver is made the fountain of many diseases which is a noble and excellent member yea almost serving all the parts of the body so that if it suffer any thing all the members have a compassion and also suffer and are brought into consent hereupon is the Dropsie the Fever and the Erysipellas Some fruits of trees as Pears are brought forth and produced in May but they are ripe at the sooneâ— in Autumn so also the Tartar hath times of Generation and Beginning and also of maturity So in the Ureters or urinary passages going from the Liver to the Bladder more sharp hard and strong Tartars are begot than are begot in the Ventricle Mesaraical Veins and Liver for in those passages it is perfected which as yet was crude and undigested in the Liver and when as it is perfected and digested it produces a more subtile Tartar and more grievous diseases and more difficult to be cured for subtileness is the Author of power Mark well Michale ll in Apolog. Chymica fol. 67. In the cure of the Tartar we must recur unto those things which by their property and subtilteness do not only dissolve the coagulated Tartar but also hinder the very coagulation so also the Tartar must be cured by reducing fol. 71. The cure of the said Tartar is that it be dissolved and brought into the First Matter and after this manner it is expelled There is no more excellent preservative against the Tartar than the frequent use of Butter and Oil of Olives by this means it cannot easily cleave and stick to the parts Quercitanus de med prisc fol. 327. CHAP. XIX Of the Tartar in the more principal Members THe Tartar is begot in the more principal Members not of the Tartar of Urine or of the excrement of the Ventricle but from accidental and strange excrement which breeds in that place though it arise from meat yet is it not begot of excrements All the parts and members of the body stand in need of continual nourishment and conserving for every part of the body properly hath a Ventricle which separates the impure and superadded tinctures from nutriment The Ventricle properly so called or Oeconomical Ventricle of the whole body separates the impure from the pure and communicates aliment to the whole body and all his parts That general separation of the Ventricle doth nor susfice the parts to be nourished but there is a particular separation so that every Ventricle of every part may perfect the nutriment more and separate it more exquisitely That impurity which is separated is also excrement and hath divers emunctory places as the Lungs by spittle the Brain by the nostrils the Spleen by the Veins or by the Ventricle properly so called the Reins cast forth excrement by Urine the Heart by breathing forth of that mass and fuliginous or misty matter From this excrement of the principal members a Tartar is begot and as the excrements of the principal members are most subtile so also the Tartar is most subtile and in all things is like aswell to the nutriment as the excrement for the body of Tartar which is carryed with the nutriment unto the principal members is volatile and hath a vaporous substance And this is to be noted of us that the mechanical spirits of the members do differ much amongst themselves As the mechanical spirits of the members differ much amongst themselves the mechanical spirits of the Liver differ from the mechanical spirits of the Ventricle the mechanical spirit of the Heart or Brain differs much from the mechanical spirit of the Liver in subtileness and power furthermore the volatile excrements of the members flie the mechanical spirits of the Ventricle and Liver and are conveyed to more subtile and potent spirits though the Tartar be little in the principal members yet in power it is great CHAP. XX. Of the Tartar of the Lungs Brain Heart Gall and Spleen THe Arteries are the Ventricle of the Lungs in which the nutriment of the Lungs is perfected and the pure is separated from the impure which separation the Ventricle properly so called cannot perfect but it is proper to the Lungs wherefore excrements are found in the pipes of the Lungs which differ manifestly from the excrements of the other parts in which the Tartar is closely contained for the Tartar ought to be cast forth with the excrement of the Lungs otherwise it is separated from the excrement and sticketh in the pipes of the Lungs This Tartar surpasses the Tartar of the Intestines and that which is contained in
the passages of the Urine in subtileness because it is transmutated from volatility and spirituality into a Corporeal substance The office of the Lungs was to attract Air and Spirit and to make convenient spirit for the arteries and to communicate it unto them for nourishment when as the Tartar sticks in the pipes the Lungs are hindered whereby they are less able to undergo their Functions as they should from hence many Diseases are generated as the Asthma the Cough the impediment of Breathing or difficulty of Breathing the Hectick Fever and the Phthisis and other Diseases from which Tartar all the Diseases of the Lungs are generated The Brain hath a proper Ventricle in which the mechanical spirits are which are the Authors of Attractionâ— Retentions Separations Coagulations Digestions Diâ—tributions and Expulsions As the Ventricle properâ—y so called is the Corrupter and Destroyer of all Diseases in that it doth not rightly execute his Functions so the imbecility of the Ventricles is the cause of many most grievous Diseases of which ancient Writeâ—s never make mention Furthermore it is a great thing to know the spirit from whence all the actions of the Ventricles proceed If the spirit be infirm the members also being infirm corrupt and perish When the nutriment is conveyed to the Ventricle of the Brain the mechanical spirits of the Brain separate the pure from the impure and give the pure to the Brain for nourishment but expell the impure through the emunctory places as the nostrils so without the Brain in the place of the Ventricle Tartar is begot from whence rises the Phrensie Out-raging Madness and other kinds of Madness which Diseases the old Writers have ascribed to bloud and other humours The Generation of the Stone and the Sand in the Reins is the same The Heart attracteth his own nutriment and separates the impure from the pure the excrement is that in which the Tartar lies hidden The Heart lies hidden in his case from which it expells excrement The nutriment of the Heart is the most subtile the excrement is like to a drop of clear water Now then the Tartar being coagulated by the spirit of Salt in the case of the Heart forthwith the Tartar is begot from which Generation of Tartar many Diseases are begot as the Cardialgiâ— the trembling of the Heart and other Diseases which the Galenists do badly ascribe to the humours of melancholy and choler In the Gall also as in other excrements the Tartar of humours is found as likewise the matter of Stones if it be seâ—arated and not expelled the Tartar is begot in the Gaâ—l from the which Compressions Vomitings Cholick Passions and Suffusions of the Gall are caused In the cure of these Diseases it is to be respected especially unto the Tartar and little Stones that by dissolution they be reduced into their First Matter and be consumed not unto yellow or câ—lfish choler for all the Diseases of the Gall almost are generated from Tartar The Tartar or little Stones in the Gall expell the choler and cast it forth into the Ventricle or Intestines sometime into the Liver from whence arise the kinds of the Jaundies for every Jaundies which is not removed by medicaments appropriated and convenient got and made from Vegetables hath a familiarity and similitude with the Tartar and unless the Tartar be dissolved and reduced to his matter all health is dispersed The paroxism of the Stone causes Contractures Putrefactions Cholick Passions so also the paroxism of the Tartar or Stone in the Bladder brings with it the Jaundies of the Gall Cholick Passions Contractures Compressions the Vomitings of the Heart-strings and weakness and imbecility of the Ventricle So in the Spleen or place of the Ventricle there is begot a Tartar which begets Opilations or Obsâ—uctions and the Quartan for this reason the Galenists say that the Quartan is incurable because they know not the Tartar but they say that the cause of it is melancholy or adust choler and they endeavour in vain to expell it through the Belly the Tartar remaining CHAP. XXI Of the Tartar of the Bloud Flesh and Marrow THere are Ventricles in the Bloud Flesh and Marrow and all the parts of the body which are nourished where there is a Ventricle there is a fire of digestion and a separation of pure from impure where there is a separation of impureness from the pure substance there is also excrement and where there is excrement there is also Tartar either alone or else commixt with other excrements for through the whole anatomy of the body and in all the parts of it excrement is two wayes considered it is either Sulphur or it is Salt for in every aliment three things are be considered Mercury which is nutriment Sulphur which is avoided and expelled through the Belly and Salt which is expelled by Urine As those excrements first in the Ventricle are coporal so the excrements of the other parts are volatile and spiritual for after the separation of the Ventricle sâ—iritual and volatile excrements coagulate in all the parts of the body It is an established and confirmed sentence of all Philosophers that the nature of bodies and spirits is reciprocal that bodies are resolved into spirits and spirits are transmutated into bodies furthermore Flesh Bloud and Marrow have their Ventricle and Digestion Separation Excrement and Tartar Nature expells the excrement of bloud by sweat it expells the excrements of the Flesh by Urine from whence the Urine of Bloud is as Paracelsus The driness of the bones consumes the excrement of Marrow whatsoever remaineth comes and is conveyed unto the ligaments and concavities of the bones The nutriments of Bloud Flesh and Marrow are altogether spiritual and invisible but the excrements are visible and yet they are the most subtile of all the parts in the body In the attraction of nutriment of Bloud the excrement and Tartar was also spiritual and invisible as in the distilled and circulated spirit of Wine but yet it separates both the volatile and spiritual excrement in that they are excrements whether Sulphur or Salt by a most exquisite digestion of the bloud therefore the Tartar of the bloud is subtile but it is coagulated by the spirit of Salt and is resolved and reduced by the same There is a twofold Tartar of the bloud flesh and marrow either coagulated or resolved The Tartar is begot of the Element of Water whether it be from meat and drink and therefore obnoxious to coagulation and resolution when the excrement of Tartar is not expelled forth of the veins it becometh like to a corn of sand or like to the grain Rice so also without the veins and pores such like grains of Tartar are begot though they encline more to resolution notwithstanding if they remain longer under the power of the spirit of Salt they increase into a corporeal coagulation The filth or flegm of bloud is the excrement of it if that filth be more crass and be not
evacuated by sweat the Tartar makes an union with it or the Sulphur and when this is come to pass the Tartar is no more generated but dung and excrement in which Tartar lieth hidden from hence mixt diseases are ingendred for the excrement of Nature namely Sulphur putrefies from whose putrefaction arises the continual rotten Fever and other inflammations This is to be noted that the excrement of bloud viz. Sulphur being commixt with Tartar is expelled by sweat but if for the weakness and debility of the spirits or Ventricle of bloud only the Sulphur be expelled but the Salt or Tartar which is the other kind of excrement remain whether resolved or coagulated and brings infinite diseases with it The bloud in the greater World is nothing else but Wood but there are infinite kinds of Wood therefore there are infinite kinds of bloud and as there are divers fruits of Trees so divers diseases of bloud exist as he speaks in Paragra de Philosophia pag. 27. In another place he saith that the bloud is the Element of Water in the Microcosm How many fruits of the Element of Water are found to be in the Macrocosm so many diseases are found to be in the bloud of the Microcosm CHAP. XXII Of the Tartar of the Flesh THe liquor of the flesh is the Ventricle of the flesh in which the excrements are separated from the liquor of the flesh and from the nourishment of it If the separation be exquisite the excrements are carried unto the veins and pores of the bladder and are expelled together with the Urine but when two excrements concur namely of the flesh or of his liquor and nutriment then the Stone is begot in the bladder and the reins it is called the Generation of the Stone from the Urine of bloud and such little stones are begot not only in the bladder and reins but also in other parts of the body from whence oftentimes arise obstructions and divers chronical diseases in the hips loins sides and other parts These are the most vehement kinds of Tartar or the Stone The Stones which rise from bloud are greater and harder and have more invasions of the fit than those which rise from Urine simply so called CHAP. XXIII Of the Tartar of the Marrow THe liquor of the Marrow is the Ventricle of the Marrow this liquor is fatness but the liquor of the flesh is a thin water the Ventricle of the Marrow hath a fire of digestion for the necessary use of life it can both digest and perfect for it self In other parts and in the Ventricles the excrement and Tartar is separated from the nutriment and so likewise in the Ventricle of the Marrow The Tartar of this Ventricle is not in a coagulated form but in a resolved form because the fatness hindereth as in the 18. Chap. for the same cause is said that butter hinders the Generation of the Tartar whereby it may not be so easily coagulated Though this Tartar be resolved nevertheless it produces The Symptoms whiâ—h follow the Paroxism of the Tartar Fat Ulcers from the Tartar of Marrow many and divers Tartareous diseases which they are wont to call doloriferous fluxes and every Arthetica and Sciatica which is not a perfect Gout rises from this Tartareous liquor which is seated in the joynts sinews and junctures or ligaments which bâ—ings with it the symptoms of the Stone He which can cure the Stone may cure this disease Parâ—â—â—l 3 Param de morb origina ex Tarâ—â—râ— Tract 5. but if not he can never attain unto the perfect curing of it The liquor of the Marrow of the sound is sound when the excrements are consumed by the driness of the bones and do not fall into strange places junctures flesh and ligaments but when they pass over the set limits of their place they produce divers diseases the Podagra the Chiragra the Genugra the Sciatica and the pains of the joynts There is a Ventricle and fire of digestion in the glewish matter of the joynts of â—ans body the fire separates the excrement and Tartar from the nutriment The glew is a most excellent member induced with a most exquisite sense which of all members can suffer the least The Tartareous excrement of it is twofold namely coagulated and dissolved In the beginning of separation before the spirit of Salt come it appears in the substance of the liquor but after the spirit of Salt comes it is coagulated into a solid substance from which the Podagra Chiragra and Genugra are begot The Medicine which reduces resolves and consumes the Tartar cures and removes the Podagra and his kinds and he which cannot reduce resolve and transmute the Tartar cannot remove the Podagra The Cholick â—ises from the Tartar of the Intestines Theophrast Tom. 5. prob 207. The Stone of Paracelsus is called a Tartar of the bladder so also the Urine is called a resolved Salt p. 208. Eodem loco CHAP. XXIV Of the Essence of Seed WE insisting in the steps of Paracelsus hitherto have explained the three Beings of Diseases the Being of Stars the Being of Nature and the Being of Poison though Paracelsus makes five Beings of Diseases yet seeing three only have natural causes and admit explication the other two namely 1. the magical being which is opposed directly against a Christian man 2. and the real being which is an unsearchable secret are left unexplained of us seeing that these three being explained suffice any Physician Perchance some may wonder wherefore we have not made mention in the general explication of Diseases of the three principles to the which Paracelsus ascribes all the causes of diseases I answer that Paracelsus in his book 1. and 2. Param writes that all diseases consist in three beginnings in Salt Sulphur and Mercury but it is not simply to be understood but in his 1. book de origine Morb. ex tribus substantiis in the end of the 2. Chap. he expresses his mind saying that every disease is to be conferred with man through all his parts he proceeds that this is the ground of the knowledge of diseases if a disease must be conferred with man according unto his accident or proper and essential adjuncts for so the four Elements the three Principles or three Substances the four Stars four Earths four Waters four Airs four Fires and all the conditions and properties of man are comprehended without which no disease can be In the greater World we see the sublimation of Mercury in which there are three beginnings essentially for an individual by it self is absolute In the less World such a digestion is wont to be made from too much Fire of digestion This sublimed Mercury is the greatest poison in the Microcosm begets the Epilepsie or Falling sickness But none will perswade himself that this Mercury alone is a beginning but an individual in which not one but three beginnings concur Paracelsus oftentimes calls it Mercurial Salt of Vitriol in which
agree and are linckt together by an Herculean knot and all things disagree with a deadly hatred from whence it comes to pass that like things are cured by like things and contraries are Remedies for contraries because things which agree do communicate their vertues and help so likewise contraries expel their contraries which things being so and the unity of stars in the World being celebrated it makes one cure of all diseases being divided into kinds Astral or Spiritual Material or Corporal Paracelsus in his book de morb ament saith that in Astral or Spiritual diseases Astral and Spiritual Remedies are required for whatsoever are required for a cure are contained in the power of the spirits The star of Transplantation produces Diseases The star of Generation cures them Every disease is twofold Spiritual and Corporal so the Physician ought to administer a material or spiritual Medicine In the impressions of the stars or astral diseases howsoever it must be administred we will refer the three Beings of diseases to the one star of Transplantation to whom we apply the star of Generation as a true and perfect cure CHAP. II. Of the Causes of the Pain of the Head and the true Cure of it HOw difficult and intricate the explication of diseases is the Family of Privations of the Aristotelians doth manifest and declare and the natural defects of the Platonicks granting and yielding diseases unto infiniteness as it were by the Quintessence Nature and Properties as if vain names were in the subjects for the hidden and occult seeds of diseases have obtained hidden and unknown Transplantations and Generations which are not subject to sense nor decrees of discourse Though it be so hard and difficult to explain the seeds and Generation and Transplantation of diseases nevertheless we being urged and pricked by the compulsions of vertue and verity as also by the magnanimous and couragious mind of Hippocrates and Paracelsus for we will insist in the paths of more sincere Philosophers and enter into the explication of diseases and that with better success because we have explained hitherto the great book of Nature God still helping us and we have seen more works of the Spagirical art by the Ministery or help of Fire therefore we will descend from the Head to the Foot and throughly view and search into the whole Microcosm according to his parts and places All the affections of the Head which use hath observed are partly symptoms partly diseases we divide these affections into three Orders in regard of the affected place or seat Some affections possesse the Membranes of the Head some the Substance of the Brain some the Passages some possesse the Pipes thereof The Membranes of the Head are the thin film enwrapping the Brain and the Pericrany in which pains are caused for that they have exquisite sense The dolours of the Head are twofold in respect of their efficient causes for the dolour or pain is either caused from external causes or internal causes The pain of the Head from external causes as too much labour or heat of the Sun or from the cold distemperature of the Heaven or from Gluttoning Venery grievous Smells and smiting of the Head The pain which rises from these causes is a weak and fainting pain without a fixt and vital impression The pain of the Head rising from internal causes or from fixt and vital impression proceeds either from bloud or resolution or obstruction Parcel in his 10. book Parag. de capitis adversitatibus internis The bloud produces the pain of the Head by accidental digestion that is by the bubling sorth of the spirits or wandring of the first three causes In this pain caused from bloud let the Head vein be cut and the pain ceaseth and a true cure is made thereof but if the condition of the sick cannot abide the cutting of the vein administer unto him Narcotical moistures of which kind are the liquor of Corals Rose the ever-living Root of the Nightshade Margarites and such like and they are given too within essentially or else applied outwardly in the manner of a Plaister The resolution of the vapours or Tartareous spirits beget the pain of the Head namely when the mouth of it is not shut by reason of the weakness of the Ventricle and then the vapours ascend or the spirits of the Tartareous Salt smite unto the Membranes and the Brain from hence is the pain as also the doloriferous fluxions and distillations In the cure of this disease the cause is first to be removed the Tartar being resolved in the Ventricle is reduced expelled and consumed by oil or spirit of Vitriol which is sweet like to a smell and hath a sweet sowreness also the sowr spirit of Sulphur The opilation or obstruction of the more principal bowels causes the Head-ach Paracelsus in his second book Tract 3. de Tartaro fol. 330. when there is not digestion made in the Reins and the attractive vertue hath not which it may attract then the Reins generate nutriment from the Liver but if the Liver be obstructed the Reins attract nutriment through the Back-bone from the Head and first pains are caused in the hinder part of the Head afterwards in the Hemicrany sometime it possesses the whole Head therefore in the Hemicrany and every pain of the Head the only cure is that the Reins be first cured and that the obstruction of the Liver be taken away that the Reins may have nutriment which is not only to be understood of the Reins but of other principal Members Here the sowr water of Mercury bears sway and the spirits of Vitriol and the spirits of Tartar In the pain from the Reins there is pain felt about the Reins if the pain be from the Liver there is a pain felt in the Liver if it be from the Ventricle there is a pain in the Ventricle if it be from the Matrix then the Matâ—ix feels a pain if from the Spleen the pain will be in the right side viz. in the place of the Spleen are begot the Cephalia the Hemicrania and the Cephalalgia from the Tartar of the Head lying hidden in the glew which It is then a 〈◊〉 and 〈…〉 is known when as there is no obstruction of the bowels nor bubling forth of bloud nor resolution of the Venâ—â—icle hereupon is the usual pain of the Head very oâ—â—â—n affecting men for a light occasion for many 〈◊〉 〈◊〉 Cephalia affects the whole Head or the greatest 〈◊〉 oâ— it The Hemicrania affects onely the one part and it begins by the beating of the Temples The Chephalalgie comprehends both the kinds as â—â—mp â—he Cephalalgy is a pain which man feeleth in the Membranes and sinewed parts of the Brain-pan also every disease whether it be from Fevers or the heat of the Sun or from Drunkenness or from some other evident cause In the curing of the pains of the Head there are to be administred medicines which put away pain by
one another then put that dish with the Opium into an Oven assoon as the bread is drawn out when it is so dry that you may crumble it between your fingers take it out then make it to powder and put upon it good distilled Vineger in a glass which keep in Balneo a fortnight then decant the clear from the thick and filter it through a brown paper that being done distill off the Vineger in gentle Balneo till the Opium remain thick as Honey â„ž of that thick extract â„¥ s. and add thereto Salt of Pearl and Salt of Coral ana Ê’i Tincturae Ambergrece 12. drops of Tincture of good Saffron made with spirit of Wine Ê’i and stir them all together with a stick then keep it in a Silver or Pewter box for your use make it so dry as you may make Pills of it Dose from gran 2. to 3. or 4. at most CHAP. V. Of Melancholy It is a Sowerness THe other kind of Sottishness without a Fever is melancholy He is melancholick in whom sowrness excels Melancholy is a great Sottishness accompanyed with Fear and Sorrow which is caused according to the Galenists of black and putrified humours and vapours occupying the seat of the mind That humor is generated when yellow choler or choler degenerates into black choler Sometime the humour consists in the milt sometime in the nigh parts sometime in the head alone sometime it is esfused into the veins and the whole body Hereupon melancholy is threesold that which is of the fore-â—art of the belly the primary and that which is caused by the hurt of the whole body The Hypocondriack melancholy is called also the slâ—tulent melancholy and it is caused when black choler cometh unto the seventh Traverse or Diaphragma from which a black and obscure vapour is conveyed into the seat of the mind The primary melancholy is when the Brain is primaâ—ily affected either with a peculiar hurt or by the hurt of the whole body from hence we may understand that melancholy wearies without affecting the Heart-roots which is caused by the hurt of the whole body They call this Melancholy Solitary Out-raging madness but yet falsly for melancholy is not the cause of Out-raging madness but the spirit of life infected with the poison of Mercury of which Paracelsus writes cap. 4 de morb Amentium tractat 1. cap. 5. that there are four kinds of melancholy men according unto the four complexions as they call them If these complexions beget Sottishness the cause is because they expell and drive away their spirit for their too much abundance But what are the spirits of the humours or complexions a snarp bitter or sowr or sweet taste But what is the taste that which hath a great power as Hippocrates Of the contracted Members Tract 1. c. 4. Melancholâ— hath his seat in the whole body sâ—eaks What is that that hath the great power Salt Sulphur and Mercury for in them all the powers as well of Health as Diseases are contained so the spirit or taste of every humour containing in it the three first powers as well of sanity as of diseases may produce melancholy in as much as such poison commixt with the spirit of life is more languid and faint In this disease the spirit of Salt predominates for it is a Chronical and fixt disease In the cited Chap. Paracelsus saith that melancholy and madness are oftentimes caused by Meat and Drink Cups hurt Men and also Women Melancholick men are oftentimes sorrowful and sad and fly the company and sight of men Others suppose that they must not be spoke unto but that they must live all their dayes in quietness and taciturnity The cure of melancholy the Galenists which say that melancholy is the cause of the disease of sadness when as it is only the name of a disease they endeavour to cure this disease by contraries Melancholy is say they cold and dry therefore it is to be removed with hot and moist things wherefore in that they endeavour to cure it they administer these hot medicines Diambra Mithridates Diamargarita the hot elect Plorisanoticon so also the conserve of Borage of Buglosse and of Sorrel so also Diaboriginatum Diabuglossatum and the confection and compounding of dulcis diamascus though these are not to be contemned for in some sort they refresh the vital spirits but yet they do not remove the disease but as much as in them lies and as far as they can exercise their vertues not yet reduced unto perfection they strengthen Nature The decree and opinion of Paracelsus will ever be firm and constant that melancholy or heaviness cannot be removed by the decoctions of Apothecaries In the curing of melancholy the specifical vertues of the secrets are to be considered The specifical vertue which expels melancholy is in the flowrs of Antimony for by the flowrs of Antimony those are freed wich have been bound in chains for some moneths The flowrs of Antimony are administred in a little quantity of Theriaca in the morning twice or thrice or four times by reason of the contumacy of the disease In the fifth Chapter of Paracelsus de morbis amentium The quintessence of Antimony is a perfect cure of madness so in the sixth Chapter The oil of Antimony preserves from all the kinds of madness The tincture or magistery of Saffron expels sadness desperation and melancholy for Saffron is the chief medicine for melancholy for when as any begins to despair it doth wonderfully refresh the prostrated spirits It is a general deoppilative or unobstruct of the vital spirit and it is the chief joy of the heart The Armenial stone and also the Jazal stone being prepared are more commodiously administred by much The Confection of Alchermes which is commended of all Physicians removes Madness and Melancholick Affections for it strengthneth the spirits and expels all poison The essence of Silver cures all melancholy affections The essence of Ellebor administred It is very expedient against all the affects of melancholy The Smaragdus not only drunk but if hanged about the neck it removes all melancholy affects The essence of Thime Epithime and Origanum take away melancholy Paracelsus tract 3. de generatione hominis Chap. 5. ascribes hereditary foolishness and madness to the unproportionable form of the Brain and bad conformation He setteth down the cause of it viz. The immature seed of undigested liquor of life for he which hath a vicious liquor cannot profuse good seed for the body of the seed is puâ—rid and such like are generated thereof thereof Foolishness and Madness do not rise from the seeds but in as much as some hurts are left from Generation from which many diseases of the figures and cavities descend He that would know more kinds of madness let him read Paracelsus de morbis acutis amentium these kinds which we have explained are more common but the other are more rare Confection of Alchermes much better than
as the Fern having a very white root in the waters use and experience will teach us many remedies out of the assigned art Mandragora Woolf-bane and the inverted Grape perfect this cure for under the greatest poison there lies the most vertue which is to be noted well Thus prepare the foresaid Essence of Beaver stone â„ž the right Beaver stone for the counterfeit are often sold for true ones make it into subtil powder then dissolve it in a pure well rectified spirit of Salt then abstract the spirit of Salt from it again and upon it put the best and highest spirit of wine digest them together in Balneo then decant off the spirit of wine clear from the feces and in Balneo distil off all the spirit of wine and behind will remain the true essence of the Beaver stone CHAP. X. Of the Excrements of the Brain and of Plegm DIstillation with the Greeks Catharros The Catharr is a preternatural flowing of plegmatick humours from the Brain to the inferiour members a Rheum is a falling down of supervacaneous humours from the head unto the members This name is taken generally of the late writers but the old writers have only taken it for that rheum which falleth unto the jaws therefore the cause and matter of pain is the excrement of the head The descending distillation hath his name from the place whereupon it is said if the rheum flow unto the breast it is called a flegm if unto the jaws it is called branchus if unto the nostrils it is called corysa Galen in his 3. book cap. 4. De symptomatum causis Elsus book 4. Chap. 2. The procatarctical causes of the flux of the head are too much drinking sleep at mid-day night-watching unseasonable studies The procatarctical cause of the plegm especially after meat for vapours ascend unto the Brain and over charge it because the mouth of the Ventricle is not yet shut which vapours are resolved into humours whereupon the colours of the rheum are which are called A suffocative rheum suffocative rheums unto which those for the most part are obnoxious which watch much Those rheums oftentimes descend in great aboundance unto the jaws and lungs where they threaten death very often Fernelius The excrement of the head is twofold distinguishes the excrement of the head into the internal and external The internal is that of which we speak which descends unto the inferiour members and is collected in the Ventricles of the brain especially under the skin of the Crown of the head where the ends of the veins are which go through the Face and Temples unto the Head for as often as these veins do swell with much excrement and humour they effuse the relicks and superfluities of the aliment under the skin which can scarcely evaporate by reason of the thickness and crasseness of the skin This is the fountain and fosterer of all external pain from hence a distillation flows unto the external parts of the body as unto the Eyes Gumms Teeth Neck Shoulders Arms Sides and Loins c. But what needs many words here is the fountain of diseases of Galen and Fernelius He which remembers those things which we have said concerning the Generation of Tartar in the parts of the body Read the 2. Chap. of this tractate of the causes of the head-ach and above Chap. 23. of the Tartar of the marrow will laugh at the seutence and opinion of Galen and Fernelius and he will easily confute their opinions concerning the external flux The true cause of the rheum Paraâ—â—ss The cause of rheum is resolved Salt when the corrosive Salt is mixt there rises pains from it being resolved The cure Every indication of cure consists in this that The indication the head be strengthned and that the flux and superfluous humidities of the brain be exiccated In the mean time a regard must be had of the Ventricle that it perform his office These three herbs take away the rheum that is the essences of them namely Balmmint Lunary and Spurge do purge and take away all humidities and flux of the head Sarcocolla or Gumm of a tree in Persia the Eldertree Anaxardium or tree in India Garden Saffron Colloquintida Thime the wild-Vine Hermodactylus Pellitory Euphorbium Mullein the Salgemme Theophrastus Read the same 2. book de signis Zodiaci sub signo Arietis These following purge the flux of the head and melancholy and indurated bloud of the head namely Polypody Ellebor Fleawort Cataputia or Spurge Tithimalus or Sea Lettice Centory and Agarick If the flux of the head descend unto the breast let him use Diacodium Diapapaver Phrisius in his speculum lib. 2. cap. 14. saith that the composition or electuary and the aurea Alexandrina expels and consumes the flux of the head which possesseth the Eyes Ears and Gumms Phrisius in his speculum the cited book and Chap. Pliny lib. 25. cap. 8. writes that these following be very expedient for the rheumatick namely usual Plantain compound Hierapicra with Agarick given at morning and at night for a dosis Ê’ purges the head from the flux likewise Ê’ of the root of Mechoacum administred purges the bloud and flux of the head Against the flux of the head and obstructions of the Ventricle take of Eyebright and Silexis Montanus and Saffron ana Ê’ of the seeds of Filipendula or Dropwort Fennel-seed Ê’ij of Marjo am Sorpillus of Pepper of the grains of Paradice ana Ê’ of Sugar Ê’ij let them be pulverized and mixt and taken in a draught of Wine or Ale The herb Bugloss is threefold the greater the less and the mean The mean Bugloss hath blew flowrs the less hath red flowrs and it is a manly kind if any carry this in his hat or on his head it is made very moist for it attracts the humours very strongly out of the head These crude medicaments do somewhat effect but yet there are far stronger vertues against the fluxes The spirit of Vitriol the spirit of Sulphur the spirit of Turpentine Terra Sigillata which by their specifical properties consume and dissipate all the matter of fluxes and distillations There must be administred three or four drops of the spirit of Vitriol in a covenient liquor in the morning or at night with Ê’ of Terra Sigillata for a dosis Preservatives as A preservative against theum in all other diseases do much avail The chief preservative is the flowrs of Sulphur which like fire consume all the superfluous matter left of Nature and stir up the natural heat that it may work strongly in the expulsion of the excrements But in the preserving much care is to be had of the Ventricle by comforting medicaments and such as stir up the native heat lest that crudities be left from the heat in the Ventricle which are the causes of most grievous diseases This can be done by no medicament as by the antidotum of Mithridatum which must be taken twice
often troubled with the distillation and cough especially old men which have strait Lungs The beginning of the Asthma is counted to be Dysponia that is a certain difficulty of breathing the disease as yet increasing When the affected cannot breath without a tatling and noise then it is called the Asthma When breathing cannot be made except The Cough pining and Peripneumonia are Jovial diseases The Orthopnoia is a great difficulty of breathing with the neck strecht forth the neck be stretcht forth then it is called Orthopnoea Here it is to be observed that the Asthma is not only begot from distillations but from the proper tartar of the Lungs which remains in the Lungs separation and expulsion being frustrated as we have demonstrated in our general explication of diseases Fernelius doth here agree with Paracelsus for he saith that the clammy humour in the Generation of the Asthma doth coagulate into hail and after into stones with which we see sometime the Lungs filled when as they be cut The Peripneumonia is an inflammation of The Peripneumonia is a Pleurisie of the ancient c. Sev. p 250. Quercitanus de mediâ—ina prisc fol. 401. 402. 403. The Peripneumonia is a hot imposthume begot in the substance of the Lungs the Lungs whose root and cause are the spirits of Arsenick Sulphur and Auripigmentum which spirits do not alone in their resolved and liquid form but in their vaporous and spiritual form come unto the matrices therefore they having attained a confluence in the anatomy of the Lungs they introduce their tinctures and seat themselves and that more strongly and sooner if they have stars indued with more potent tinctures but if the tincture be more debile and weak they perfect their work by frequency and assiduity they absolve Transplantation and afterward they fetch aliments from the weaker parts as well the nigh as the remote untill they attain unto maturity from the nutriments daily attracted they constitute bodies both filthy excrementitious sanguine coagulated resolved ill-smelling red black yellow of divers colours bitter sharp and having such like signatures therefore the roots being set and the bodies constituted the continual nutrition and fermentation being digested Sev. p. 250. they expect the times of maturity and separation which being instant there bursts forth an ebullition of spirits â—ev f. 251. 252. these spirits flying forth they produce the first vapours of Fevers invested with their signatures which are permixt with the vital Elements of mans anatomy and cause coldness horrours and rigour After follows resolutions and sulphureous inflammable vapours inquinating and tincturing mans Elements with the same signatures from whence are the alterations of the pulse thirst disdain of meat restlesness watching dotings bloudy filthy and excrementitious coughing and from hence the difficulty of breathing ariseth The Galenists make a twofold Peripneumonia one which rises by it self the other which succeeds the Squincy or Pleurifie also humour is suddenly carryed from the jaws or sides into the Lungs which doth not succeed any other disease but hath his first original from it self it is caused from small and cholerick bloud coming from the right side of the heart through the arterial vein very vehemently and aboundantly into the lungs which doth not only fill the lungs veins and arteries but the whole body and cistends it above measure it is also coarctated and putrifies and causes the inflammation of the Liver not that which is collected after the manner of other inflammations but that which is effused in the whole bowel The Imposthume of the Lungs is a little Imposthume or a collection of filth in some part of the Lungs which the proper membrane doth as closely include as a chest so that scarcely any filthy matter can be breathed forth into the heart This Impostume which is named Vomica vomiteth much filth from whence it takes his name viz. Ã vomendo It is generated from the poyson of Arsenick The cause of the imposthume Iron and Sulphur or root of the Plague which is the cause of filth The Galenists say that the cause of it is a distillation of blood into some part of the Lungs following the opening bursting or eating of a vein and there it putrifies and by little it is changed into filth and at last dries and makes a receptacle for it self Surely The signs of an imposthume it is a lurking and hidden hurt for oftentimes it is neither known to the diseased nor to the Physician neither doth the diseased lose his functions nor thinks that he hath such a disease and he carries the cause of his death within his bosom Those which are thus affected are of somewhat a wan colour in their faces and their tongues are full of a certain clamminess especially when they have long abstained from meat Many die quickly in a quarter of an hour in which being anatomized there appears no other cause then the suddain disruption bursting of the Impostume in the Lungs from which filth peirces into the heart which is the enemy thereof and perchance extinguishes and overwhelms the inbred heat All those which are thus affected long before the Impostume burst have a bloudy avoyding out of the Liver and that with coughing the breath also is grievous and stinking there is a heaviness also of the body a light oppression of the brest and a difficulty of breathing but the pining doth seldome accompany them but these signs are common to other affections Paracel lib. 3. param de origine morbor ex tartaro tract 4. fol. 167. saith that from the tartar of the Lungs there is begot the Astma the Cough difficulty of breathing the Phthithis and the Hectical Feaver The Phthithis or pining is either a consumption of the whole body or of some part and it is either universal or particular The universal is The universal is without pain The particular is with pain and parox Pining is a preternatural extenuation of the body caused from the Hectick Fever The cause of the pining that which is effected with the Consumption of the whole body The particular is that which is a Consumption of one member alone The immediate cause of the universal is Phthithis is an hidden impression of the Sun of the Microcosm namely when the vital and animal spirits are as a destroyer of the Microcosm the inferiour heaven that is the native liquor and moisture preserving the body from corruption and destruction which heaven being destroyed the parts of the body melt away and pine The antecedent or remote universal cause of the Phthisis is the tartar which obstructs Thurnens in Neptuno l. 4. cap. 8. the members serving for nourishing The being of poison violates the harmony and consent of the parts and hinders the stars of the inferiour Globe whereby they are less able to produce their Roses Violets Balmmint Gold Silver Rubines Saphires Valerians Vines and Fruits from aliments So in the anatomy of health there
is a Transplantation into the causes producing barrenness and diseases so Gold is changed into Auripigmentum Balmmint into Hemlock the Valerian into Woolfsbane Wheat into Darnel This is that which Paracels saith in Labyrintho med fol. 222. The destroyer native heat of the Microcosm takes the Realgar of the Microcosm that is the Transplantation of fruits from tartar that is that the anatomy of health is transplanted into the anatomy of death and pronounceth death and destruction unto him So the pining is often caused from the tartar of the mesaraâ—cal veins because The signs of the pining of all the parts they are altogether obructed by tartar so that no nutriment or very little can come to the Liver Paracels lib. 3. param de origine morb ex tartaro tract 4. saith that the Phthisis is begot from the tartar of the Lungs so is also the Phthisis of the Brain Heart Liver Reins Milt Ventricle Flesh Bones Veins Sinews Joynts the Glew and Marrow The trembling shews the phthisis of the heart The cough and avoiding of filth is the sign Lib. 5. parag de marb f. 1. of the Phthisis in the Lungs the multitude of Urine shews the consumption of the liver reins though the cough concur in the Phthisis of the Reins and Liver So also inflammations prickings and pains of the sides and the burning of the gall are a sign of the Ventricle pain and compression of the Ventricle Hardness and Clifts in the skin contraction of the sinews exsiccation of the bloud pains of the glew of the body clifts of the skin especially about the knees are the signs of an incurable Phthisis It is to be marked that every principal member which is obstructed more densly and fully may bring the Consumption of the whole body for great Eclipses Conjunctions and Aspects happen unto mans Astronomy from the Transplantations of the times and prevarications of the confluences therefore the bonds of harmony being broken and viciated of the superiour and inferiour heaven in the Microcosm there ensues necessarily sterilities and pining The Galenists make the cause of the The cause of the Phthisis is twofold according to Galen Consumption to be twofold The one is the vicious and bad constitution of the Lungs the other is the humour which eateth and gnaweth the bad constitution of the Lungs he doth not call it the distemperature or distempered constitution but a soft tender substance of the Lungs prepared and obnoxious unto corruption from hence they gather that the most have this hurt of the Lungs from their Birth and from their Parents with which all at length do pine though no distillation or certainly very little is from the brain or happen otherwayes But we do not ascribe the cause of hereditary Consumption to the Lungs but to the tartar and we affirm that those which are bred from a tartareous and pining stock The cause of the hereditary phthisis do necessarily pine away as it were by hereditary right and Law We have seen this evil assail and infect all those which were of the same stock and Family The Asthma Strangling Rheum and consumption The cure arise from the obstruction of the Lungs The cause of obstruction is to be removed and the hurt part is to be corroborated The principal member in the body being obstructed for two or three moneths begins to putrifie from which putrifaction divers diseases arise and lastly death rushes upon the life of the body as Paracels speaks de vita longa The Obstructions of all the diseases of the whole body are to be taken away thus Administer the spirit of Vitriol for three or four days in the morning in the spirit of Wine The obstruction being taken away for three or four days administer in the morning the spirit of Turpentine in a convenient liquor for it corroborateth and strengthneth the weak corrupted and hurt members and restoreth them which began to putrifie These two spirits being rightly applyed effect very much in the cure of the Asthma There is nothing more profitable than Balm and the magistery or oil of Sulphur of which a few drops must be given in the spirit of wine or water of hysope Paracelsus lib. de viribus membror Cap. 14 c. saith that the oil of Ash is wonderful in the Asthma and difficulty of breathing if taken every morning Thurneserus in Piso lib. 15. cap. 24. saith that it is cured by the Barberry-tree the Laurel-tree and Diamosion So also by Diacatholicon Diacameron and Diamargarita Phrisius in speculo lib. 2. cap. 14. part 3. tract 1 6 7. So also by philonium majus taken in wine The Spirit of hysop is available in the Dysponoea The cure of the Asthma is twofold one which resolves the other which exsiccates The resolving cure is to be given in the coagulated tartar that which dryeth is to be given in the dry cough which exsiccates where too much filth is cast forth by spitting untill the matter be consumed For preservation from the Cough Asthma in all obstructions and putrifactions there is no more excellent medicament than the flowers of Sulphur sublimated seaven times every morning The flowers of Sulphur rightly prepared mixt with Sugar in the evening and morning cure the most vehement Cough This medicament expels all obstructions of the bowels it corroborates the weak venticle and softens the hardness of the Milt Take the root of Azon prepared and the root of Galingale and pimpernel dried and prepared and the calcinated eyes of Cancer Take of the seed of Cresses and Sugar and make a mixture of all these let the dosis be one spoonful in the morning Josephus Quercitanus in his answer to Anbertus p. 18. 19. saith that wormwood is an excellent medicine in all obstructions Paracelsus lib. 5. de viribus memb saith that from the obstruction of the spirit of life there arise Fevers Apostemes the Pleurisie Plague Jaundies Ulcers and all diseases which begin with a Fevers paroxism from obstruction putrefaction rises Galen in his medicinal definitions saith that the peripneumonia is an inflammation of the Lungs with a sharp Fever and difficulty of breathing Seeing that in inflammations and sharp Fevers the Indication greatest poison namely of Arsenick Mars and Auripigmentum c. that the very root of the Plague predominates In the first place labour must be taken to expel that poison by preservatives against poison convenient Diaphoreticks The spirit of tartar with the addition of Paracelsus namely the flowrs of Antimony by them the obstruction of the spirit of life is removed and nature The expulsion of filth corroborated for the expulsion of filth which remaineth in the Lungs the sulphureous spirits being dissipated and consumed there must be administred the spirit of Turpentine with the flowrs of Sulphur The Galenists for the Peripneumonia give Diapenidium cold Dragant Diacalamentha Diaireos Salomonis Philonium majus and Trochiskes of Camphora water of
Vitriol and Coppres are profitable to those which have the peripneumonia Mercury is very available and profitable unto the Lungs for it cures all the diseases thereof Theophrast de rebus natural alibus cap. 7. saith that the subtilty of Amoer and Ambergreece effect the same cure and there he saith that the cure of the Imposthume is made by the oil of sulphur and the spirits of Vitriol The cure of the Consumption contains in it the cure of many diseases In the true cure of the Consumption as well the particular as the universal there is great regard to be had of all the principal members namely that their tartareous obstructions and that the oppilation of the spirit of life be removed and then that help be brought unto the consumed nature that is to the liquor of life or radical moisture or inferiour heaven so that the inferiour heaven may be restored and renewed The obstruction of the members and oppilation of the spirit of life is removed by the spirit of Vitriol as it is said in the beginning The heaven is restored and renewed by the mystery of Antimony and the magistery of Pearls These two indications viz. the ablation or removal of obstruction and renovation of the heaven are contained in one root of Antimony for the essence of Antimony or admirable flowr of nature consumes all the tartareous matter and openeth all the obstructions by a specifical vertue in the next place it begets a new heaven by consuming the contrary by a fiery force and by opening the obstructions it renews all nature Paracelsus calls this transmutation of nature which bears sway in the tincture of Antimony by the name of Transplantation or Philosophical Regeneration and that truly for it transmutates the bad constitution into the best temperature and as before in the Generation of the Phthisis there is made a Transplantation from good to evil so here in the cure the temperature of the bad properties is transmutated into the temperature of the best This cure viz. Transplantation and Regeneration is to be used of a Physician in all desperate and deplored diseases Namely in all chronical acute and desperate diseases Saturn bears the Scepter but Antimony holds Saturn captive and he gives the Scepter to Antimony Read the 13. Chap. in the former Treatise it is said Every disease is caused by Transplantation so every cure ought to be made by Transplantation and Regeneration c. Paracelsus puts the effect for the cause the Silver of Mercury that is the stars of the inferiour Globe which give the Silver of Mercury Paracel in lib. 5. in cura phthisis c. by the heaven understand the stars which give There is an especial vertue for the curing of the phthisis in the liquor of Margarites which renews the heaven of the Microcosm but in removing of obstructions it doth not altogether suffice Thurnens c. 2. lib. eodem cap. 9. commends the oil of Gold the magistery of Carduus Benedictus of the herb Scabious and Betony he commends the sweet water of lead which is not coloured nor is not corroding Read Paracels Tom. 4. fol. 226. when the patient by the spirits casts forth bloud set there be administred the spirits of Turpentine with the flowrs of Sulphur And this is the true cure of the phthisis and of acute and chronical diseases The said Silver of Mercury is thus prepared â„ž Quicksilver very well purged with Salt and Vinegar dissolve it in a well rectified Aqua fortis let it settle and the Quicksilver will fall to the bottom in Crystals which grind well with oil of the Salt of Tartar made per deliquium then wash away the oil and all sharpness from it then put thereon pure distilled Vinegar and let it stand in gentle heat until the Quicksilver swim on the top of the Vinegar like leaves of Silver which take off carefully by decanting the Vinegar with that which swimmeth on the top of it from what remains in the bottom filter the decanted Vinegar through a brown paper and the Silver leaves of Mercury will remain in the paper then put the siltred Vinegar upon the other part of the Quicksilver which remained in the bottom if there be not enough of the Vinegar add some more fresh to it and proceed as before so do till you have all or most of your Quicksilver in Silver leaves and so is your Silver Mercury prepared CHAP. XVII Of the diseases of the Breast ACcording unto the Galenists the Pleurisie is a plegmon of that membrane which is extended under the ribs But according unto Paracelsus and the true Physicians it is called a pleurisie when a sharp Fever suddenly invades with a cough and a pricking pain of the side with the difficulty of breathing The The Pleurisie is a hot and painful Imposthume of the membrane within towards the cavity of the Breast compassing the Ribs pleurisie is not begot from crass or small and vicious bloud but from the seeds of Arsenick Antimony Sulphur Vitriol Auripigmentum and Woolfsbane being exalted extreme and potent having got a confluence in the tunicle compassing the ribs The symptoms are almost those which are in the peripneumonia for they rise from one and the same cause These sometimes are begot from the influences of the astrals The stars of Mars Scorpio and Cancer inquinate and infect the air with griping and biting resolutions for such stars abound with the tinctures of Arsenick Sometime there are pleurisies of the bastard ribs not because they seat themselves in the Muscles and Flesh and Liver Milt Lungs and Tunicle compassing the ribs but because the spirits which are Authors of pleurisies are obliged by strange unions for the radical tinctures of all diseases conspire amongst themselves and easily admit mixtions the Authors of Transplantation The pricking of the sides is caused either from the obstruction of the Milt and Liver or from Wind. The Empyema or suppuration is a collection The Empyema is a preternatural and copious collection of bad especially excrementitious humour in the breast especially in the Lungs and Pipes thereof of filth in the Receptacle of the breast in whose deluge or flowing the Lungs are drowned it flows thither either because it happens by the Squincy or peripneumonia or because more frequently it happeneth from the pleurisie the rest you may read in the Galenists writings The true cure of the pleurisie is almost the The true cure of the pleurisie same with the true cure of the peripneumonia for they rise from one root and at the least they are distinguished in places Paracels cured the pleurisie by the extraction of bloud forth of the interiour vein of the elbow of the same side and also by administring the spirit of tartar in their drink with the water of Balmmint and by anointing the place of their pain outwardly with the oil of Field mice furthermore he affirms that he cured many with Diaphoretick Mercury Joannes Montanus saith
that terra sigillata administred in Paracel theriaca will cure this disease so also Sulphur and Salniter being prepared cures it The Empyema is cured by the Empyoma oil or spirit of Turpentine which disposes the faulting matter unto expulsion of the Empyema Paracels in his cures saith that a noble woman had the Empyema which is an avoiding of filth and I cured her with the oil of Sulphur in the water of the Herb Hogs or Sowbread Balmmint and Betony If any feel a pain or pricking of the side in the lest side about the place of the heart especially upon night and if so be the pain do somewhat lessen then the pain comes from crass winds let him take of the seed of Carduus Benedictus in a convenient liquor and of the burnt horn of a Hart untill the pain vanish The said Diaphoretick Mercury prepare thus â„ž well purged Quicksilver grind it well with Salt Peter calcined Vitriol and Alume calcined ana then sublime up the Mercury in a Cucurbite in the head will ascend white flowrs which are useless and therefore to be cast away by the sides of the body will stick yellow flowrs which separate apart and on the Caput mort will lie Mercury sublimed red as Cinaber which take off carefully then grind the said red Mercury and likewise the yellow that stickt on the sides of the body with fresh Salt Peter Vitriol and Alume subliming the Mercury as before so do also the third time This being done take in the third sublimation the red Mercury only which remained or lay upon the Caput mort gâ—ind it with ana of flowrs of Sulphur and Sal Armoniac sublimed from calcined Vitriol being all well ground together set them to sublime in a subliming Urinal and what sublimeth grind again with that which remained unsublimed and sublime as before which work of grinding and subliming reiterate five times then shall you find your Mercury in the bottom of the Glass of a very deep red colour which is a true Diaphoretick Mercury of very powerful effects in extirpating all obnoxious humours in the body Dose is from 6. grains to 12. according to the strength of the Patient CHAP. XVIII Of the Affections of the Heart THe heart is obnoxious to diseases which partly proceed from the obstruction of the spirit of life partly from putrifaction The diseases which proceed from obstruction of the spirit of life are palpitation and a most vicious dauncing thereof The palpitation The palpitation of the heart is a bad motion of the heart somewhat like unto dauncing of the heart is begot from tartar in the coffer or place of the heart namely when the mechanical spirit of the heart doth not rightly separate the tartar which is in all the aliments or else doth not rightly expel the matter separated for then the passages of pores of the case of the heart are obstructed and the passage of the spirit of life is stopt from hence is palpitation from hence is putrifaction from hence is destruction and lastly from hence is death The Lypothymy is properly a disease of the heart but the Syncope or swounding is of the The Syncope is a prostrating of the vital vertue and strength of the whole body The Lypothymy a is prosâ—raâ—ing of the vital strength of the whole body caused suddenly and at once with sweat and danger of death Ventricle being hurt with crude and slegmy humours Johannes Montanus an excellent Philosopher and Physician in his Treatise de terra sigillata writes that the Lypothymy rises from vapours elevated from the Ventricle or Liver and from putrifaction and poisonful obstructions which invading the heart cause Lypothymies palpitations or trembling The Eclipses of the Microcosm of the heart which stop the breath and brings debility to the members Hippocrates lib. 7. Apo. Barthol Anglus lib. 16. cap. 103. Alexander Benedictus lib. 10. cap. 10 11 12. Read the sign in Galenists The causes which the Gnlenists adduce in the Syncope of the heart are for the most part true some are false which any ingenious man may easily distinguish The cure In the curing of the palpitation of the heart there are to be administred deoppilatives and unobstructive medicines of the spirit of life of which sort are the liquor of Gold the oil of Margarites and Corals Michael in his Apolog. fol. 173. saith that Pearls or Margarites do especially help the affects of the heart So the vertues of Corals amongst the rest are commended because they bring hilarity and alacrity to the heart and because they purifie the bloud and restore a heavenly body unto a temperate habit and absolute mediocrity by a certain vertue and power The essence of Saffron is good for Saffron provokes Urine and amends the colour helps the concoction and it is good to the heart The liquor of Macis Celandine and Balmmint as also the water of theriaca and all Diaphoreticks and Alexipharmatical medicines The liquor that flows forth of the Cedar-trees hath excellent faculties removes the affects of the heart Musk confirme the cold and trembling heart and it helps all the affects of it Ambergreece being smelt adds strength to the brain and heart it helps old men and those which are cold by nature wonderfully The spirit of Vitriol being reduced unto sweetness and some pleasantness of a sweet sowrness is a comfortative secret of the palpitation of the heart and the spirits of the heart and brain Davus fol. 399. The same is effected by the oil of Amber Diamargaritae calidae the confection of sweet Diamoschus Diambra Diacameron and Elâ—ctâ—arium latitiae expel the palpitation of the heart Galen saith very new conserves of Roses Schordion and Theoriaca are profitable in the Syncope and Lypothymy of the heart There must be administred comfortative and strengthning medicines as Gold Smaragdus and Coral Theophrast de tribus principiis cap. 10. so also medicines made of Pearls Saffron Balmmint Macis Theophrast lib. 2. de viribus membror cap. 1. also Succory Hysop and Mint of which Fuschius Thurnens in Pisone lib. 1. cap. 3. saith that Penniroyal red Mint and stores trinitatis are profitable so in the 7. Chap. Fengreek Betony false Ditany Savory Withwind the gumm of a tree in Persia and Earthsmoke so also the herb prunell which is gathered in the beginning of the Spring also Aromatica Moschata Diaboriginata Diabuglossata Diambra and Dianthos laetitiae Take of Oleum Benedictum of Galen in wine with a fasting stomach Riffius bids take it in his Antidotary so also Theriaca water and of Andromachus the conserve of Borage Sorrel and Bugloss do cure the palpitation of the heart Manus Christi Diamargaritae frigidae Diacoralli and Saunders comfort the cold heart these cure the dejected strength and Fevers Thurnens c. Against the straitness and heart-ach take the essence and tincture of red Roses Violets and Sorrel with the salt of Crystal and tinctures of Corals Quercitanus in his answer ad Anbertum
space and from thence there arises a thirst because the Liver hath not moisture by reason of the oppilation and that the nutriments cannot pass by the Liver they return and corrupt c. That is from the obstruction of the Liver and Tongue there arises a driness The tumours in the feet are begot from obstruction because when the tartar doth lie so long it comes to maturity and nature works and expels it to some place in the legs from hence are the tumours c. and there is much Urine because the liquor of the Liver is dissolved and the disease maturates and the Liver gives it self to be his own liquor for the expulsive vertue attracts Urine therefore it takes that which it finds so also if the Messaraical veins be obstructed the same diseases ensue from the obstinate and inveterate obstruction The Schirrus arises which is a hard humour and glistering The Schirrus without pain unless perchance the affected part be pressed more hardly The sense of feeling deprehends this especially if the abdomen be lean and without fat and more easily when the patient is erected or declined upon the right side which if he lie on his back cannot be perceived unless it be prest The Schirrus of the Liver hinders the sanguification of it from hence the matter of bloud is converted into an excrementitious matter from whence the Dropsie is In the general explication of diseases it is said that every member hath his Ventricle in which the nutriment is separated from the impure matter and the impure is expelled by the emunctory places which is twofold of Sulphur and Salt but if they be not expelled but persist in the Ventricle of every member from thence there follows an obstruction of the spirit of life and from the obstruction there rises a corruption and putrifaction of a member First tartar dominates from tarrar alone the chronical diseases are begot Secondly Sulphur predominates from tartar and Sulphur are begot acute and inflammatory diseases but if tartar alone remain and Sulphur be expelled there ensues a phthisis pining and consumption not only of a member but of the whole body by reason the heaven is destroyed but if the Sulphur and Salt remain mixt and Sulphur predominate then they produce prunella pleurisies and bubâ— which is not only to be understood of the Liver but also of other members From hence I find it true how many members so many deaths this is the Generation of the phthisis and inflammation in the Liver The signs of the inflammation are the burning and acute Fever unquenchable thirst roughness of the tongue and from hence a clamminess inhering at first yellow then black the The signs loathing and disdain of meat sometimes the hicket almost strangling often the colour defiled with the Jaundies the vitious vomiting of crass red and turbulent Urine as also the avoiding of it through the belly This ground being laid the Philosophical and Physical Aphorism remains firm namely that every element doth not fructifie in his own proper Region and place but in anothers If the seeds and blossoms of inflammations be contained Sev. p. 256. in the bloud as Hippocrates speaks they swelling with suddain motion transmit the flowr of present Generation which is the off-spring of the root unto the Liver where they find the places of the three principles in the Liver insigned with consentany properties in which place it will absolve the differences of ages and terms of Predestinations accompanying by a variable lot or chance of the signatures This flowr contains the knowledge of his root and qualities it also produces bodies which are hurtful painful and pernicious to mans body or nature by which calamities or enmity the veins being eaten or opened if they be vicine and conspicuous it may come to pass that the bloud may flow forth and occupy uncooth places and the Symorous may be caused by Coughing or by Urine or by the Belly or by Vomit or by the Womb which when it comes to pass by reason of the vehemency and intollerableness of the disease makes one to expect death from one root are Fevers and prunella begot But how do they differ I answer the spirit of life as yet predominates in Fevers but in the prunella by reason of the more potent and dominant seeds the spirits of life yield and are convicted in Fevers the tartar domineers in prunella Sulphur Atrophia is referred to the phthisis as the effect to the Atrophiaâ— cause The Atrophia is an errour or a miscarriage of nutrition whereby the body by Atrophia is a preternatural affect whereby the body is not nourished either in whole or part little and little decays and consumes Therefore every affect of the heart especially the Hectick Fever and the exulceration of the Lungs because they weaken the vital spirit of all the parts produce the atrophia The cachexia rises from the bad and depraved concoction of the Ventricle or Liver the mechanical spirits being inquinated and depraved by the alumish tartareous and stiptical tinctures The Cachexia is nothing else but a Cachexia is a bad and discoloured habit of the whole body caused from ill juice The Dropsie is a plegmatical cachexia of the body accompanyed with the tumour of the members beginning of the Dropsie unless this hurt be soon removed it causes the Dropsie to be more firmly setled For the Dropsie with his kinds hath his orignal from weak digestion and from the corrupt hardness and obstructions of the Liver from which there insues the depravation and errour of nutrition A disdain and loathing of meats accompanies the Dropsie so that first the flesh pines away then Tympanites The Tympanites is a Dropsie caused from the aboundance of waterish and crass wind collected within the cavity of the Belly Anasarcha is a Dropsie caused from the aboundance of flemy humour diffused through the fleshy members of the whole body The Ascites is a Dropsie caused especially from the aboundance of waterish humour collected betwixt the peritonaeum and omentum by the means of transudation succeeds in the place of that which is lost and brings a copious lentosity or pliableness or else the Anasarcha succeeds which brings much clamminess or lastly Ascites succeeds which brings as much These which we have said do not repugn Paracels when as he saith in his 2. book de tartaro tractat 2. cap. 6. That the Dropsie is begot from resolved Salt for for the imbecility of the mechanical spirits there cannot be made a separation of the Salt from the nutriment therefore a vaporous substance is conveyed through all the parts of the body and where it floweth more often it makes clifts in the skin by the corrosive vertue Paracels in the same place saith that the phthisis and Hectical Fever are generated from dry Salt the Dropsie from alumish Salt which hath a most sharp force of penetrating because it is made more subtile by the
part be thick and crystaline which put on a Marble to dissolve per deliquium being dissolved abstract again as much fleme from it in gentle Balneo till it remain like crystal then set it on a Marble to dissolve as before and this work of abstracting the fleme and dissolving the thick into oil you must reiterate 4. times Then have you Paraces Secret Mercurius vitae but not brought to maturity and therefore it must be multiplyed in vertue with adding a little of its own Radix and often repeating the said solution of both together He that understandeth the dignity of this Me â—icine will be thankful for so clear a light to its discovery CHAP. XXI Of the diseases in the Receptacles of the Gall. OBstruction Stone Repletion and emptying do Obstruction occuâ—y and possesse the Receptacle of the Gall. The obstruction is either of the passage through which Choler is conveyed from the Liver or of that passage through which Choler is conveyed from the Gall to the Intestines The obstruction is from tartar as the obstruction of other parts in both the belly is harder and most gross the dregs are white the Urine yellow and so crass that often they begin to be black The Stone in The Stone the cavity of the gall congealeth black yet smooth and if it be diâ—t into water it will swim It is conjectured to be of a sulphureous Nature neither as those which are conveyed from the Reins or Bladder The first matter of it lies in the bottom and it is attracted by the Gall from the Liver This stone causes the effusion of the Choler into the Ventricle from whence divers diseases are got but not of Choler alone but the stone or tartar transmits his flowrs with the Choler unto the Vetricle so the tartar of the gall is the cauâ—e of the Jaundies viz. when it emits flowrs with the gall into the whole body The spirits of the tartareous flowrs have a corrosive vertue whereby they peirce through the pores of the skin and tincture the whole body Paracelsus lib. de Icteritia cap. 1. saith that the Jaundies takes his Citrine colour from the commixtion of The Jaundies is a eachevia or bad habit of the whole body infecting the skin with a foul colour threefold Salt namely Sal entabicum Sal vitriolatum and the liquor of resolved Sulphur for when these three commix they cause the original of the Jaundies and new colour and according unto the subtilty of the heaâ— the disease of them all is transparent or subtil black or yellow or white c. and so of the rest of the colours Et ibidem The Jaundies cometh with a trembling and heat and it is not purged because Minerals are not cured by purgations There is no tincture in the Spleen so that it cannot produce the Jaundies neither doth it tincture Jaundies Black Citrine so that black Jaundies is not from the Spleen The Citrine Jaundies consists of Ental Vitriol and liquid Sulphur and black Musk and dissolved Vitriol and Sulphur The green Jaundies is from the six fore-named Green Pale The pale is from a cut mercurial liquors and white Vitriol Paracels makes the Jaundies sevenfold in regard of the seven principal members from whence many chronical diseases arise The Jaundies which is from the tartar of the gall is incurable in regard of the specifical Remedies seeing the spirits of tartar which tincture the body are stronger This disease is mortal when any hath long conflicted with it and then other symptoms invade The Jaundies sometime follows the Plague Read the tractat of Conradius de febre Hungar. cap. 26. when the Plague hath assailed in any Region and begins to cease then in the place of it the Jaundies is wont to succeed The Jaundies as an Astral disease becomes an Epidemical diâ—ease and they are the Relicks of the poison of the Plague Therefore who so endeavours to cure the Jaundie it is necessary that he prepare as in the curing of the Plague with Diaphoreticks and Alexipharmacal medicines The liquor of Vitriol is the best medicine to take away the obstructions of the gall and so is the oil of colchitar The oil or essence of Iron is the proper heaven of the gall which is able to expel the contraries from his Globes Thom. Muffetus in dialogo fol. 45. Fallopius and Hector Nonnius a man of The seed of Henbane is a notable Remedy against anger if from it the tincture be caused great Experience and Learning affirm and commend highly the Saffron of Iron for the curing of the Jaundies and for the removing of the obstructions of the Milt The effusion of the gall is caused from tartar or stone The effusion of the gall of the gall let that tartar be dissolved reduced and consumed and there is made the true cure This resolution reduction and consumption is caused by Antimony or Cheiri as also by precipitated Mercury for when the flowrs of tartar are resolved Antimony being of the nature of a confection expels surperfluous Choler from which there arises the Cholick the Iliack the contracture the trembling and many other diseases of the Ventricle Rheubarb and flowrs of Antimony taken in wine of life consumes it Read lib. 2. de viribus membror cap. 11. 12. Paracelsus in his book de Ictericis professeth that the blew Jaundies which is the beginning of the Leprie may be cured by Antimony so likewise he cures all the affections of the gall by Antimony Lib. 2. de viribus membror cap. 12. Precipitated Mercury is an excellent medicament for these two medicaments of Mercury and Antimony expel the Jaundies which is incurable in regard of specifical medicaments The specifical Remedies are these Red Mint Fengreek Betony Savory false Ditany Lavender Spicknard Diarrhodon Abbatis flores trinitatis Gold and Rheubarb Phrisius says the interiour flesh or substance of Oranges Triasantalon is also a specifical Remedy of the Jaundies which is proved from the signed art so also the yellow pellicle or skin taken from the feet or bellies of chickens and Succory and Garden Endive from the signed art which the Slei call anguillaâ— put it in the forks of the breast or place of the gall and it extracts the Jaundies prescribe also that the patient make his Urine upon a clean linen cloth hang in the Sun and dry it and when he makes water again let him make it upon such a cloth and hang in the Sun as before and so afterwards the cloaths become yellow or of a Citrine colour and the patient begins to wax well so by the air which is a most subtil Element the Jaundies is cured Rebisola which Paracels Tom. 7 fol. 371. is become a cocted and an exactly despumed Urine is the Salt of the Urine and it is the secret in the Jaundies Centaurea minor or Feverwort which they call fel terrae is counted a secret in the Jaundies so likewise the essence
of Centory Almond and Bitterwort are counted secrets c. The living Spider hanged about the neck in a Nutshel upon the fork of the breast untill the disease be expelled which is in five or six dayes space at the death of the Spider This specifical is to be applyed when the Jaundies is an Epidemical disease The Jaundies of the principal members is thus to be known namely when it cannot be cured by the help of purgations In brief all diseases which cannot be helped by the help of purgations consist of Jaundies unless certain and apparent significations of the tartar or the other disease be repugned from hence are many chronical diseases These are signs of all the members viz. The colour of the face from the Liver debilitation compression of the stomach heaviness of the shoulders pain of the back pain of the back-bone and principal members loathing disdain of meat defect of sleep and that at length they become to have the Paralysis the cure of this is made by Diaphoreticks of Mercury and Antimony If one which hath the tartar be put into a bath the pain is quickly expelled by Raperoots CHAP. XXII Of the Diseases of the Milt and the Causes and Signs of them THe more grievous diseases of the Milt The Apostem of the Milt is a tumour caused from crass and lent humour in the substance of the Milt besides Nature The Schirrus is when the humour thickneth and hardneth in the Milt by reason of the resolution of humid and small parts by heat The inflammation is when the humour boileth in the Milt and so distends the substance of it and makes a tumour preternaturally are the distending tumour the obstruction the Schirrhus and inflammation Read the Galenists and Symphorianus for the causes of these diseases c. The cure The liquor of tartar expels all the affects of the Milt Paracels lib. 2. de viribus memb cap. 8. so also the oil of Tamarisk and the tincture of Hearts-tongue cure all the affects of the Milt Those medicaments do also the same which resolve reduce and consume the tartar and which open obstructions The water of Sulphur and Pitch or Bitumen open obstructions so doth Ale made with Hearts-tongue Barthol Anglus lib. 16. cap. 45. Hot iron if it be extinguished ofen in wine or milk it makes the wine or milk to cure the diseases of the Milt and other diseases The general medicine of the Galenists against all the affects of the Milt is the root China Concerning the Liver and Spleen indurated read Galen de arte curativa lib. 2. cap. 5. Paracelsus de morb tartareis cap. 14. In the tartar all the kinds of poison are when the poison of tartar and the flowrs of tartar go forth and disperse they infect the vital Elements CHAP. XXIII Of the diseases of the middle of the bowels or Mesenterium of that part which is called Pancreas COncerning the tartar of the Mesaraical veins and the symptoms thereof read Paracels lib. 3. paramir de origine morbor ex tribus principiis parag lib. 1. de tartaro tractat 2. cap. 3. Tartar is begot in all the cavities passages and vessels of the whole body as also in the Mesentery and mesaraical veins which are conveyed from the Belly to the Liver Tartar being heapt and collected by daily nutrition and impression at length obstructs the veins whereby aliment may less be able to attract aliment from the Liver These veins being obstructed the Liver and parts of the body being destitute of aliment fall into pining and consumption But when that tartar sends forth his flowrs which are the poison of tartar for in the tartar all the kinds of poison are which are indued with malignant qualities then they infect the vital Elements from whence inflammations and other incommodities issue Fernelius a most Judicious man writes thus of the mesenterium and that which is called pancreas lib. 6. de partium morbis symptomatis cap. 7. I affirm saith he and profess that I have oftentimes marked the causes in these places of the choler melancholy Diarrhaea dysenteria cachexia atrophia languor of lingting and erring Fevers and lastly of occult diseases by whose expulsion and removal health is restored Obscurity hath been a cause to many of ignorance and why the affects of these parts are pretermitted and not celebrated in the writs of old writers The The cure tartar in the mesentery and mesaraical veins which is often the cause of the phthisis fever inflammation and most grievous diseases as well chronical as acute is resolved reduced and consumed by true precipitated Mercury so also the confections of Antimony which works by vomit and stool Little or nothing is effected by other medicaments in this case the inflammation being present Diaphoreticks and such as corroborate nature and the vital Elements are to be administred of which we have often spoken The said true precipitated Mercury prepare thus â„ž pure crude Mercury dissolve it in good Aquafortis made with two parts Vitriol and one part Salt Peter being all dissolved distill off all the Aquafortis at last with strong fire and then put fresh Aquafortis upon the remaining Mercury which also distill from it again and so do the third time with fresh Aquafortis so will the Mercury remain behind red as Cinaber upon which pour a well rectified oil of Vitriol and distill it off strongly again then pour it on again and distill it off as before thus cohobate with the same oil of Vitriol six times and after that with good spirit of wine ten times then with the distilled water of Bugloss and Borage dulcifie it Lastly neal it red hot in a crucible and so is the true precipitated Mercury finished CHAP. XXIV Of the diseases of the Intestines and their Causes and Signs THe more grievous diseases of the Intestines are the Obstruction Astriction Inflammation Imposthume and Ulcer The obstruction interpels and hinders either the descending of the aliment or the evacuation of excrements which are especially functions of the Intestines The Obstruction of the Intestines according to Paracelsus is caused from tartar which is generated in Lib. 1. de tartaro tract â—â— cap. 2. fol. 224. the Intestines when the salt of the thing and the salt of Nature are commixt and when the excrementâ— of the belly stay longer in the Intestines This commixtion if it be continual and increased by little and little by the efficacy of heat at last it doth so incrass that it obstructs the Intestines altogether and doth as it were kill them and becometh the cause of occult and difficult diseases Fernelius saith we testifie that these are true which notwithstanding are not thought probable unto Galen This tartareous and styptick matter being collected long in the cavities of Colon and the blind gut sometime congeals into stones which stop the way altogether for the excrements and hinders them whereby they may less be able to descend to the belly
about the quantity of a pease If that the sucking babes have this disease let their nurses take this medicine as also let the children take it in their milk The Curative is extracted from these which follow viz. from a piece The description of the Curative of Armenian clay crocus Martis terrasigillata strigoum Corals Haematites Tormentill Shepheards purse Plantain Bittany the yellow Gallingale Mastick Frankinsense and red Saunders Because they have almost lost their strength and have sought the Physician too late they must take the Laudanum of Paracelsus to the younger sort five grains must be given to those which are come to age ten grains must be given This is the most notable medicament whereby most dangerous symptoms are cured Read Paracels lib. 1. de morbo dissoluto The spirit of Vitriol by his sowerness kills those The Cure of the Worms worms four drops of it in broth drink or meat and the flowers of Sulphur and Salt of Sulphur do profit wonderfully The citrine Stecados boyl'd in wine expels all worms out of the belly The same is wrought by the oyl of wormwood anointed upon the Navel The oyl of bitter Almonds expels worms by bitterness Take an oxes gall whole and put it upon the Navel of the child and all the worms will fly out of the body Take earth-worms dryed and pulverised in milk or other liquor and they will expell all worms through the belly Theophrast in lib. de vermibus Cap. 10. Read the preparation of Tinn Copper and Turpentine Theophrastus bids us take against the worms embaulmed ale and drink it with wormwood So also with bruised Juniper it kills the worms Centoryexpels and kills all the worms The flowers of Maudlin decocted in wine make the worms come forth The water of the flowers of Peach and the extract of the flowers of the Birch being mixt and administred or every one given by it self expels the worms The powder of Tormentel effects the same Thurnens lib. 2. Cap. 15. in Pisone CHAP. XXVI Of the diseases of the Fundament THese diseases doe happen unto the fundament viz. Inflammation Impostume Fistula Rhagades Scissura Condyloma and Haemorrhois The inflammation is The inflammation of the fundament often wont to be caused in the fundament when the blood sends forth the flowers of the seed of Arsenick and deposes the Sulphureous Arsenical seeds in the flesh The Impostume remains from the inflammation which oftner bursts forth in the cavity of the rectum intestinum then in the skin though very much filth sooner prepares a way in the softer parts The Impostume being burst the Ulcer remains purulent and filthy and that in a short time degenerates into the Fistula The Rhagades rise from the salt of the Haemorrhoides yet it is The Rhagades are Clifts or long Cuts of the lips of the Fundament an acute salt c. There are long ulcers of the Fundament by which the laps of the compassing muscle of the straight gut are cut like to those which dilacerate the under lip hands and feet The Condyloma is a tubercle or push begot The Condyloma or Ficus is a little red tubercle about tâ—e circle of the Fundament straight in the root yet broad in the top The Haemorrhoides are the Flux of blood forth of the Orifices of those veyns which are opened in the side of the Fundament like a Wart Grape or Mulberry The Haemorrhoides is the opening of the mouth of the veyn which is in the fundament from whence the bloud flows as we see at many times of the year It is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the blood flows through it They call the Ficus Morsca or Morsica The Fundament falls down sometime of it self sometime by the violence of The falling of the Fundament is a hanging forth of the Gut of the Fundament without the Orifice of the Fundament avoiding and the compassing muscle of the straight gut is wholly inverted and turned The cause is the resolution or looseness of the muscle caused from the aboundant perfusion of humour by which reason it is observed that this disease is usual both to children and those which are come to years If any Inflammation happen it is to be cured by Diaphoreticks The Cure If an Ulcer remain from the Impostume when as it is not rightly cured by external medicaments it is to be cured by internal medicaments and potions The Rhagades and Condyloma are cured by the oyl of Turpentine and Cammomum and nointing of Eggs. So also by the Salt of Pellitory brought into liquor Paenotus tract de sale fol. 241. saith that the Haemorrhois and the blind and external Ficus or Marsea is cured by the water of Mercury Thurnens in Pisone lib. 4. Cap. 7. So also by the water of Sulphur Pitch and Musk. So also by heâ—bs as Fengreek false Ditany Dodder and Lunary So in Pisone lib. 5. Cap. 2. anoint with the balsome of Sulphur of Rulandus Paracels de natura rerum lib. 9. not far from the end saith that this disease may be cured by the oyl of Turpentine Cammomum and eggs Let it be opened with corrosives as other ulcers but yet with such as do not hurt the straight gut as are white Vitriol Atramentum or black pitch The oyl of the Laurel and oleum Hispanicum are applied to stir up the internal Haemorrhoids The brayed Onion is good to stay the Flux of the Haemorrhoides Hogs Fennil applied after the manner of an emplaister and Rubifolia administred with the nointed fruit of Palm are good for the same Read Theophrastus lib. 1. praeparat tract 11. The oyl of Corals and the oyl of Iron have the preheminency in this cure and they are true medicaments from anatomy and signed art In the curing of the falling down of the fundament astringent Medicines are to be administred Take of the Armenian earth prepared of Mastick the blossome of the wild Pomegranat Capula Acorn and Sage mix them and make a powder sprinkle this powder upon a linnen cloth and put it in the fundament and thereby the ligaments of the Fundament are strengthened and the gut Colon which went forth The said Oyl of Iron is thus prepared â„ž good spirit of Salt and as much true spirit of Vitriol distill them over together and look well to your fire leâ—t the glass break in that double spirit dissolve clean filings of Needles filter the solution through brown paper then put it in a glass Cucurbite set thereon an Alembick lute a large receiver to it then give fire by degrees distilling first the fleam then with stronger fire the Spirits so long as any will come over then let it cool and in the Alembick you shall find flowers which set in a cool and moist air and they will dissolve into pure red Oyl which keep for you use CHAP. XXVII Of the Diseases of the Reins their causes and signs FEw diseases happen unto the
suffocation of the Matrix or Strangling of the womb Take the Fig of the flesh put Theophrast tract 2. cap. 4. it upon the coals and make that a smoak ascend through womens privity unto the Matrix Paracels lib. de Ictero cap. 3. fol. 356. saith that the liquor of the herb Dogs tongue and the secret of the water of Balmmint are very available Thomas Muffetus in his Epistle 279. perchance fol. 179. saith thou hast a singular remedy Take the mossiness of the Wallnut and dry them bruise them into powder and let there be given of it with two drops of the oyl of Amber I never found any medicine more excellent then this for this affect For the falling down of the Matrix take such a ball as children use to play with in Medows or gardens and rowl it or cover it with new melted wax which hath a string fastened to it somewhat strongly with which ball rowlâ—d in wax after the Matrix is inclosed and thrust in you must stop the fundament lest it fall down again in the next place take Balmmint Cumin Mint Crispa the red Mugwort Wormwood and red roses put them together in a bag and let them be boiled in distilled Vinegar of wine and put them hot in the fundament administer also the oyl of Mirâ—h and the spirit of Turpentine drops 4. in the water Nicotiana or Tabacus CHAP. XXXII Of the Arthritis Chiragra Gonagra and Podagra PAracelsus takes Podagra generally for every pain existing in the joynts of the bones or glew of the The Podagra is a disease which affects the less foot body The Podagra is a disease or being of tartar or a disease of Mineral salt or sour liquor Under tartar all the spirits of salt are comprehended And as the nature shall be of common salt sal gemmae and sal maris or sal alcali and of the salts of Vinegar Barbery and Acacia So the pains of the Podagra shall be and their signs shall vary The tinctures of salts are sour bitter salt and sharp and of the nature of Sulphur Pearl Niter Alume Medlar Nettle and Arsemart but amongst these the tincture of Niter and common salt produce most grievous and sharp pains The pains of salts of Pearls and Sulphur are more vehement than those of the spirits of the Alumish nature and sal gemmae Sour Alumish Styptical and Barberizated tinctures are the authors of coldness and frigidity The Sulphur and tinctures of the nature of Cuccopintle mixt with the spirits of Arsenick do cause redness heat inflammations and pulses This is it which Paracels sayeth namely that the Podagra is a Sulphur ascended and kindled in the glew also he saith that it is a coldness kindled in the glew of the body for Narcotical and cold tinctures being kindled with digestion and circulation present an adulterated Image of heat But how do these tinctures of salts come into the Anatomy of the body two ways or by two means 1. Either by a hereditary means or from meat and drink Seeing that the first matter of tartar is contained in the parent which as yet is not coagulated but spiritual and astral and as yet it exists strong and infects the balm and root of mans nature by vital and forcible impression and it comes to pass by hereditary transplantation that when the first rudiments or principles of the roots are implanted from the original that such Podagraes should arise because they are fostered in the most vehement and forcible element The Podagra is generated from the weak ventricle which separateth not rightly and hotter Liver if the matter of the urine be not â—ightly separated The Podagra is generated from meat and drink for the mechanical spirits of the ventricle cannot separate all the seeds of diseases from the aliments therefore there remains impurities which are conveyed to the glew of the body after a spiritual and vaporous manner together with the aliments And not only impurities tending unto resolution but also tartareous excrements destined unto coagulation the separation being frustrate produce corporeal stony cloddy or massie diseases diseases of the nature of Tophus Pitch neither is it difficult for the seeds of those diseases seeing they be resolved spiritual vaporous and permixt with the vapours of the aliments to peirce every way Seeing therefore such like seeds are contained in the Anatomy of the bloud and are resolved and flow with the seeds and persist or stay in the glew or balm of the hands and feet they make some manifest Sev. p. 271. marks in their passage before they come unto the matrices according unto the analogy or similitude of the spirits and purity of the glew or balm in the members by which they pass for if the vehemencie of the spirits be very great and tinctures very sharp terminating in an excrementitious coagulation and if the balsame or glew of the thighs and arms be infected or corrupted with consentany impurities or impurities of the same kind which are agglutinated about the membranes of the bones then are felt doloriferous fluxes in those places importing a calamity hanging over the suspected or infected parts The generation of the contracture is almost alike which appears in the veterated Podagras The resolution of the tartareous spirits sometime vexes the patients in the Arthritis which are driven and agitated through all the members upward and downward The cure consists in the cure of the Arthritis Concerning the cause of the Arthritis read Paracels tract 2. de malis ex tartaro cap. 2. The particular cure of it is made with the essence of Walwort the oyl of Juniper and the oyl of Hartstongue f. 271. In the cure of the Podagra there must be made a destruction The Cure abolishing consumption and resolution of the tartareous matter and that by resolving medicaments These three viz. dissolving mitigating and corroborating medicaments admit mixtion and may be absolved and comprised in one and the same medicament Paracels lib. 2. de vita long a cap. 1. saith that in the beginning all the matter of the Podagra is to be purged with a perfect and sufficient purgation and this may be made by the secret of Corals whereby the Flux of the Podagra is expell'd so that there is no place left for this assailing evil There is such vertue and force in this secret of Coral which is from the essence of Gold that it is impossible to be deprehended of a Physician but by purgation This purgation may be made six or seven ways according to the veteratness hardness or nature of the Podagra This Secret of Coral is nothing else but fixt Diaphoretical Mercury which emulates the virtues of Gold In the pains of the Podagra anoint the affected place with the oyl of Juniper and the pain will instantly be removed Against the Podagra in the beginning of the disease use the spirit of Vitriol For I have seen one troubled with this disease for
the second maturity have happened in the third circuit which have begun the third praedestinations and that continually unto the consumption of all resolutions defined in the resolution of the root Paracelss lib. de tartaro Cap. 1. All the kinds of the The Cure Fevers are comprehended in the cure of tartar So also in the same Chapter Every medicine which resolves the tartar or expell's it presently cures the Feaver wherefore in the cure of the Feaver there must be made forthwith a resolution consumption destruction and consumption of the nitrous sulphureous impurities and that by insensible sweat transpirations urine avoiding of the belly and vomits Lib. 2. de vita longa cap. 5. For the removal of the Feavers there must first be made a purgation of the Feaver then a specifical cure and causal diminution is to be made The best cure of the Feaver is that which Paracel calls Diaceltaâ—esson and it is Antimony It resolvs expells the sulphureous tinctures by vomit stool urine insensible sweat transpirations furthermore there must be administred the spirit of Vitriol in which the specifical cure consists The universal cure against all Feavers especially quartan is salarmoniacum seven times sublimated and made altogether spirital must be taken hot in a draught of wine or ale and make the patient sweat Let him use this medicament eight days with a fasting stomach in the morning it is sour and maketh hungry These following are available against all Feavers the quintessences of Opiates of Theophrast the sweet oil of Sulphur the red oyl of Vitriol made of Vitriolum Ungaricum and drunk out of the water of Barley the Philosophers stone the less Centory boyled in ale and mixt with Sugar by reason of the bitterness let him take a good draught in the morning the flowers of Antimony being fixt in hot wine and let the patient be well covered in his bed and let him sweat Let him take of the Salt of wormwood in wine and let him sweat The juice of Wormwood mixt with sugar is a very good remedy against the Feaver the oyl of Wormwood he better salt of the Succory and Carduus Benedictus So also the salt of Gold and tartar of Gold and the spirit of Vitriol are very good It is be observed in certain Feavers especially in the tertian and in all other Astral Epidemical Mercurial and Auripigmental diseases that a vein be not cut for it hath come to pass that It is to be observed that â— vein be not cut in astraâ— diseases many having these diseases after the cutting of a vein have dyed Yea surely this is known very well by experience The especial and immediate cause of the generation of worms is putrefaction though Paracels seem somewhat to go from this assertion The Cure killing and expelling of worms is deprehended to be in specificals of which kind are the essence of black Ellebor Saint Johns wort the extract of the leavs of the birch tree and the salt of Vitriol So also those which expel putrefaction and corruption of which kind are Diaphoreticks Diaphoretical Mercury fixt Mercury the Diaphoretical Gold of life These secrets especially in the more principal members kill resolve and expel worms The Pica hath a common root with Pica is a bad appetite of bad things which are disconvenient for the nourishment of man Woolfs hunger the powers and sciences of the root or star of transplantation cause the difference betwixt them The cure of it is contained in the resolution consumption and expulsion of the tartareous and pearlish tinctures The resolution and reduction may be effected by a sour and hungry medicament and by no help of another or specifical purgation or Mercurial administration The Contracture as we may see in the Cholick and Contracture other Contractures is generated from sour stiptical tartareous and pearlish spirits which by the sending forth of fruits of flourishing inquinate and corrupt the vital spirit which penetrates through all the members and body for all the more principal and interiour members by their vertues expel and drive away the enemy and strange guest from their globes and centres unto the less principal and weak parts and for the most part to the outwardest parts of the body which are farthest from the vital fountain where it seateth it self and produces the malice into act The Cure of the Contracture consists in resolution reduction and expelling of tartareous Vitriol and Stiptick spirits The Indications of the Contracture as the Paralysis and the Appoplexie are found and exist in fixt Diaphoretical Gold of life in Antimony and the essence of Gold the less principal or potent are the water of Tartar the spirits of Vitriol the tinctures of Pearls and Corals Concerning the cause and difference of the Contracture read the book of Paracels de membr contract tract 1. For the cure of the same read the 2. tract and his book de morbis tartareis cap. 11. fo 297. The trembling of the hands is caused from cold tinctures Trembling which fly unto the sinews by reason of conspiration The cure of it is the spirit of Turpentine taken inwardly and the oyl of it annointed outwardly So also the spirits of Vitriol doth cure it The Erysipelas is generated from the Erysipelas is a hot red little and deprest tumour caused from small and cholerick humour boyling under the skin and it is seated in the superficies of the skin roots of inflammation existing in the flesh as also in the more principal members which expel those inflammatory seeds with great force and vertue from their Globes and expel them from the Centre unto the superficies The true cure of it is made by Diaphoreticks and expulsion of the poyson It is manifest that if external medicaments be administred for the Erysipelas which are lesse convenient and wholsom and expel the poyson from the Superficies unto the Centre then the patient is in great danger of death and that he will scarcely escape The Measils and Flowers of the skin are begot from Measils are many great moist and somewhat white pusâ—les bursting forth in the superficies of the body with a Feaver impure blood especially the menstruum which hath Mercurial seeds which of themselves vanish away yet they are expell'd by stronger renovating and restoring medicaments and are safely cured by them as are the essence of Antimony Diaphoretical and fixt Mercury Diaphoretical Gold of life the water of Pease from the signature it expels the nature of the Measils unto the superficies and cures it by a Diaphoretical faculty wherein it excells The Cure of the Rheum flowing unto Rheum is a preternatural deflux of the phlegmatick humour from the brain to the inferiour members the members thighs and feet is Mercurial medicaments and Diaphoreticks as also the Tartar of Vitriol Ellebore the essence of Iron Corals Antimony Utricus Porta sayeth that it hath his original from the remaining excrements of the most pure blood of the mother wherewith the child is nourished in the matrix neither will he grant that the infant is nourished with menstruous blood Notwithstanding it is probable that the spirital aliment wherewith the child is nourished is somewhat infected with tinctures and spiritals of the menstruous blood which may be conjectured from the vaporous substance and spirituality of these blossoms FINIS Take notice there is extant an exquisite book Intituled The Doctors Dispensatory or The whole art of Physick restored to practice being very necessary for such as study Chemical Physick Also newly made publick the divine Services and Anthems usually sung in His Majesties Chapel and in all Cathredals and Collegiate Choirs in England and Ireland Both Sold by Nath. Brook at the Angel in Cornhill