which we have met withall and may as it were heap them up together for our pozy and better remembrance that so we may have them in a readinesse when wee need them we will write down these nine Books but as for the tenth I will reserve that close in my brain because of the ungrateful Ideots but yet notwithstanding in these 9 is enough declared to our Sons and let no body admire and so much wonder at the teaching of my Doctrine for though it be contrary to the courses and methods of the Ancients yet notwithstanding it is most firmly founded upon experience which is the mistresse of all things and by which also ought all arts to be proved THE Second and Third Book OF THE ARCHIDOXIS Of the Separation of the Elements BEfore we set about the Declaration of the Separation of Elements there are some things which we shall explain seeing that the things written of the Generation of things are not so very consonant with the Separations of the Elements for the better and clearer understanding of that same Separation for every thing is brought to its end and issue the more conveniently where a mature intelligent consideration as to what the event will be precedes For verily thereby the practick becomes the clearer We therefore say that the four Elements exist together in all things out of which doth arise to every one it s Predestinated state But now by what means those four Elements so mutually contrary among themselves are able to agree and abide together without the destruction of themselves you are to understand it thus Whereas the mixion of the Elements is in and by predestination so united and corroborated the case stands thus there is no weight to be accounted in them but the ruling power of one of them is greater in things then anothers power is by which is to be understood that in the digesting or disposition and ferment of the predestination the strongest element will bear rule and overcome and subject the others By which means the other three elements cannot in the least attain their perfection but are in relation to that perfect element as the light or sappy matter in wood is to the firm timber therefore also they are not to be called Elements for as much as they are not all of them perfect but one onely is so when we speak therefore of the four elements wch finally are in all things we are not to understand it so precisely that in them the four Elements are perfect but there is but one onely finished or accomplished element in things the other Elements remaining imperfect by reason of the virtues and puissance of the chief excelling element hence it comes to passe that they can thus accord and consist together because that there is no perfection in three of them upon which account also neither can there be any corruption by the contrarieties to bear rule Moreover that an element is predominant in one kind t is because t is hereunto predestinated and therefore no corruption nor permixion can adhere to them as we mention it in the book of Generations whereas therefore there is onely one element in every thing particularly it is needlesse to seek for four elements in things there being three of them not posited in perfection briefly and finally therefore we must understand that the four elements are in all things but not four complexions actually the case stands thus a substance or matter contains the element water and then it is nenusar or water lilly there is not in it besides this element neither earth nor air nor fire likewise there is not in it any likenesse of heat or drynesse for it hath no peculiar operation but the predestination thereof is water and is the onely element of water under which is neither drynesse nor heat according to its affianced nature But yet although all these things are thus yet notwithstanding the other three elements are in it but the creatures have not their rise out of those three elements which are not brought forth as it were perfect nor have they their beginning or help and assistance from them but out of the predestinated element which is united to and impressed in that stock and kind And albeit that this squares not with the Common Philosophy viz. that the one predestinated element hath of its own nature the other three elements adhereing unto it self yet notwithstanding it is to be believed that the element and substance or matter are different from each other The which is to be thus understood The substance or matter is not from that element which tingeth and elementateth the substance neither also are these elements from the substance but they have an equal like agreement as the body and soul have But now each body as for example The body of some growing thing hath its Complexion and likewise its element Although the element it self is not visible in the growing body nor is it tangible or demonstrable and that for this reason because this element is by reason of its subtilty more strong and subjects the other elements of the growing body And yet all of them are in the body but imperceptibly like as when water is permixed with vinegar it becomes like unto it and although the vinegar shall have changed all in the essence thereof yet neverthelesse the Complexion of the water remains incorrupt nor is it vinegar for that cause but is as much water as afore And although it puts not forth the virtues of water as afore yet it doth not therefore follow but that it hath them still Now therefore by these propositions we are willing to declare by what way the Separations of the Elements are to be made and here shall we meet with two Practicks that require our understanding One is that which the Separation of the Predestinated Element agreeth unto and this we will declare in the book of the Quintessence The other is that which the four Substantial Elements that exist in growing things appertain unto By this we are to understand that the Predestinated Element is the Quintessence nor is it possible to make a separation of the one from the other onely it may be made from the other three Elements as followes hereunder concerning the Quintessence But where we speak of the Separations of the four Elements we mean those four which are essentially in a body from hence hath risen so many various errours because that men have sought after the four Elements and also the Quintessence in the Predestinated Element the which cannot possibly be Moreover you must also know that when the Elements of bodies are not to be separated so that one may be Fire another Water and another like to Ayre and the fourth to Earth according to their Complexions That sometimes the Elements appear with their forms sometimes with their Complexions as the water like water the ayre like ayre the earth like earth and the fire like fire These are to
be subtilly understood and may then at length well be done by a similitude if they are taken for the union of the Elements not visibly or actually neither according to the nature of the Element of fire but as an hot and dry Complexion like fire On this manner hath every Element its nature essence and condition attributed to it the propriety remaining incorrupt for it is not to be supposed that because some hearb is most hot as a nettle it doth therefore contain in it self the more fire no but it is rather to be accounted thus viz. that the Quintessence of it is more hot then the Quintessence of Chamomill the which latter hath a lesser heat But the Elements of the body do receive either lesse or more from their own substance or matter even as wood contains in it self more fire then hearbs do Likewise stones have in them more of dryness and earth than Rozins have In like manner also note that the mulittude and quantity of the degree in the Quintessence doth arise from the Predestinated Element and the intension or exaltation of the degree of the Corporal Elements ariseth from the Species or shape of the substance which is unlike But as to the Practick of the Separation of the Corporal Elements from all the other things Observe that it is twofold One way teacheth to extract the Three Elements from the Pure Elements as from the burning Fire from the invisible Air from the true Earth and likewise from the natural Water the which Elements have not such a like Original as the precedent Elements have The other way is of them of alias in which those Four do exist as we said afore but yet with this difference viz. That this exhibits more of the Element of Fire Water Earth or Air with the similitude of the Form of the essential Elements When they shall be separated after this manner they can never be any more dissolved viz. So as for the Complexions to be corrupted or altered any further alias So as to be eradicated out of their Complexions 'T is also to be considered That the Elements by Separation are found to be formally of the likeness of essential Elements for the Air appears like Air that cannot at all be shut in which some falsly think and that for this cause because it presently exalts it self in the moment of Separation and the Wind doth sometime break forth and ascends upward with the Water sometimes with the Earth and other while with the Fire For verily the exaltation or elevation in the Air is very much wonderful like as if the Air were to be separated from the essential Element of the Water it is to be done by boyling the which beginning to boyl the Air is forthwith separated from the Water and carries with it the most light substance of the Water and by how much the Water is lessened so much also is the Air diminished according to its proportion and quantity There ore it is to be be noted here That no Element can be conceived or had without Air although any of them may be had without another wherefore we undertake not the burden of Separating the Air apart seing it is in the other three as the life is in the body for when it is separated from the body they all perish as we clearly teach in the following Practick of Separations In this place there are Four wayes must be considered One way is in Watery bodies that is in Herbs which have more of Water than of any of the other Elements The Second is in fiery bodies such are Woods Rozins Oyls Roots c. which contain in themselves more of the fiery substance than of the others The Third is to be understood of Earthy bodies such as are Stones Clayes and Earths but the Fourth is of Aierial and this is in all the other three as we mentioned above In like manner also are there so many Wayes to be considered of as to the pure Elements after the same manner as is said afore of the Four fore-going Hence then is it easie to be known what the Elements are and how to be separated amongst which the separations of the Elements from Metals come first to be considered of in which Elements there are peculiar Predestinated virtues which are lacking in the other Elements alias which are forced out of the other Elements for although all the Elements are alike in the form viz. in Heat Coldness Moisture and Dryness yet notwithstanding the Drynesse or Moisture c. the Heat and Coldnesse are not the same in one thing as in another for in some it is Appropriative but in other-some it is Specifick by various wayes after this manner according as in every kind they are each of them naturated peculiarly and essentially for there 's no kind of the Elements like to another in virtues Thus also are we to conceive concerning the Separations of Marcasites the which do likewise differ from the others in the Practick and Elemental Nature for every kind or Lineage is posited in a peculiar Separation and must be practised with in a particular way afterwards we will speak of Gems and Stones and demonstrate their Elements for they appear not at all like the others Furthermore Salts are of a peculiar and most excellent nature and of more properties then are perceived to be in the others There is also a diverse essence in Herbs which have no manner of agreement with the Minerals themselves nor indeed can they be alike as to what belongs unto their nature Likewise the property of Woods Fruits Barks and such-like is singular also the property of Flesh Drink and all edible Food and of things not good and clean but evil and impure which are to be separated into Elements There are Two wayes found to be of that Separation which we mean One whereof is the Separation of each Element shut-in by it self into a peculiar Vessel without the corrupting or losing of its virtues the Air excepted The other way is of the Separation of the pure from the impure in the Four Elements viz. after this manner After that the Elements are separated viz. the one from the other they have as yet a grosse substance for which cause there follows another separation of those same Separated Elements we will therefore declare the Practick of them all for 't is to be known in the first place that the Quintessence of things is to be separated extracted this way because truly the Elements drawn out of bodies in the nature of Quintessence are not subjected but are left with it Therefore it is able to tinge the Elements either stronger or weaker which is to be understood thus That the vigorousness do not because of this perish from the Elements when the Predestinated Element that is the Quintessence is extracted for it is it self likewise Elemental and Separable as to the Elemental form but not as to the differing natures as is evident in the
Discourse of the Quintessence By these like Separations all Elemental Infirmities may be cured by one simple Quintessence viz after this manner If those Predestinations fight against these infirmities as we set down more largely in the Discourse of Predestinations By these things therefore thus spoken we have sufficiently enough disclosed the beginning of the Separations and therefore let us now hasten on to the Practick part of them the variety whereof is Tenfold One is of Metals a Second of Marcasites a Third of Stones a Fourth of Oleaginous things a Fifth of Rozins a Sixth of Herbs a Seventh of Flesh an Eighth of Juyces a Ninth of Vitrified things and the Tenth of Fix things And now as to those Separations of the Elements there are three wayes thereof One by Distillations a Second by Calcinations and the Third by Sublimations To this do belong all the exercises as the applying of the hands to the Fire and Labouring and other necessaries which shall be set down in the following Separations Of the Separations of the Elements out of the Metals AS touching the Separation of the Elements from the Metals there need the best Instruments Labour Diligence and an artificial Experience and an aptitude of the Hands for this Work First of all make an Aqua Fortis thus Take Salinitre Vitriol and Allum equal parts the which you must Distil into an Aqua Fortis pour this Water again upon its feces and again Distil it in a Glasse In this Aqua Fortis clarifie Silver and afterwards dissolve therein Salarnioniack Having so done Take a Metal reduced into Leaves and resolve it there into water that is in the same water then separate it by B. M. pour it on again repeat this so often until there be found an Oyl at the bottom viz. of ☉ or Gold a spadiceous or light red Colour of ☽ a lazure of Mars a red and very obscure of ☿ a white of ♄ a livid wan and leady of Venus an absolute green and of rum a yellow colour But yet note that not all the Metals are thus reduced into an Oyl but such as have been afore prepared as for example Mercury is to be sublimed Saturn to be calcined Venus to be florified or reduced into â—ores Iron to be Crocified and reduced to a Crocus Jupiter to be Reverberated as for Sol and ☽ they will easily submit themselves So then when the Metals shall be on this wise reduced into a liquid substance and thereby disposed themselves to a disjoyning of their Elements the which thing cannot possibly be done in a Metallick nature for every thing is to be afore prepared for the use its agreeable unto and convenient for Afterwards ad to one part of this Oyl two parts of new Aquafortis and being well shut in together in the best glasse set it in horse dung for a moneth then destil it wholly off with a gentle fire that the matter may be coagulated in the bottom And the Aqua-fortis which ascends if it be destilled on this manner in a B. thou shalt fine two Elements together But note that all the mettals will nor leave the very same Elements behind for in Gold the Earth and the Water remains in A. B. but the Air is in all the other three and the Element of Fire abides in the bottom because the Substance and tangible matter of Gold is coagulated by the fire therefore it will come together in a substantial matter and substance In Lune there will remain in the bottom the Element of Water and in a Balâ—y the Elements of the Earth and Fire for the Substance and Corporallity of which indeed is of a six nature and which cannot be elevated is born and springs from coldnesse and moisture In Mercury the Fire remains in the bottom and the Earth and Water are elevated up In Venus the Fire also remains and both viz the Earth and the Water abides in a B. In Saturn the Element of Earth remains in the bottom the Fire and Water are to be had in a B In Jupiter the Air remains in the bottom and the Fire Water and Earth are elevated there from T is therefore to be observed that the Air affords â— body in rum and in no other mettal whatsoever of the which although some part doth also ascend together and remaines inseparably permixt with the other three Elements yet notwithstanding that Air is not Corporeal but is adherent and concurrent with the others and is inseparable from them Furthermore 't is to be noted that that remainder that is the corporeal Element which remained in the bottom must be reduced by a B into an Oyl with fresh Aquafortis and so this Element will be perfected the which thou shalt keep for one Part The rest thou shalt Separate by a B. on this wise Put them in Sand and Urge them gently then first of all the Water will be elevated and will come forth then after that the Fire for you will know by the Colour where those two remain But if the Elements Earth and Water should have remained then the Water will ascend first and after that the Earth But if it be the Earth and Fire then the Earth is elevated first and the Fire afterward But if the Water Fire and Earth should be together then the Water will ascend first the Fire next and last of all the Earth These Elements may be so kept in peculiar Glasses each of them according to its nature as for example in Sol the Hot and Dry without any other property Likewise the Cold and Moist and the Cold and Dry. The like is to be understood of the others But you must know thus much That the Corrosive nature of the Aquafortis is so to be extracted as we have described it in the Book of the Quintessence Of the Separations of the Elements out of Marcasites HAving afore set down the Separations of the Elements out of Metals it remains that we now proceed to those Separations that may be made from Marcasites and they are these Take of any kind of Marcasite as you please whether Bismute or Talk or Granate or Cobolt or any other kind one pound of Salt Nitre as much beat them together very small and draw them out or distil them by an Alembick without a Cucurbite by burning them together and keep whatsoever Liquor shall ascend But as for that which remains in the bottom grind it and resolve it into a Water with Aqua fortis and hereto pour the Water you gather'd afore and Distil it into an Oyl as was aforesaid of the Metals And after the same processe shall you Separate the Elements likewise for thus 't is to be understood viz the Golden Marcasite to be separated like to Gold the Silverish like to Silver the Bismutick like Lead the zinck like Copper the Talk like rum the Cobolt like Iron c. Thus much may suffice for the Separation of all kinds of Marcasues Of the Separation of the Elements from Stones
THe Separation of the Elements of Stenes and Gems is to be thus understood Take a Stone grind it exceeding well to pouder whereto add twice as much Sulphurvive and being all well mixt together put them into a luted Pot in an Athanor for four hours that the Sulphur may be wholly absumed afterwards let that which remains be washt from the feces and Sulphur and be dried This Stony Calx must also be put into Aqua fortis and he proceeded withal as is aforesaid of the Metals Therefore Stones are compared to Metals as the clear Gems that are not white nor brownish are compared to Gold the white Ceruseous and blewish coloured to silver or ☽ then the more common sort of stones to the other Mettals as Althaster to ♄ Marble to Mars flint to rum but Dulech to ☿ Of the Separation of the Elements from Oleaginous things ALL Oyles Woods Roots Seeds Fruites and such like as have a flaming nature and fit for burning are to be reputed Oleaginous and the Separation of them is two sold viz. of the Oleaginous Bodies and of the Pure Oyles The Separation of the Oleaginous bodies is thus TAke this Body break grind or make it small by any other way you can then wrap it up in a linnen cloath and tye it set it in Hors-dung tell it be wholy putrified the which sooner happens in one body then in another After that it shall be putrefied let it be put in a Cucurbite and let be poured thereon so much common Aqua Ardens or burning water as may overtop it the breadth of four fingers and let be destilled all that can ascend in Sand for all the Elements ascend except the Earth it self the which you shall know by the colours but yet the Aqua Ardens doth first ascend after that the Air then the Water and lastly the Fire and the Earth will remain in the bottom But now as to pure Oyles you are to understand that they do not need putrefactions but are to be destilled alone without addition then afterwards their Elements are to be separated as was said afore of the others the which are likewise destinguishable by their Colours After the same manner must you proceed with Rozins of a liquid substance as Pitch Rozin Turpentine Gums and such like But such Rozins as are Corporal as Sulphur is they must first be prepared on this wise Of the Separation of the Elements in Corporal Rosins TAke Sulphur most finely ground boil it with twice as much Linded Oyl into a Liver the which being beaten to powder and shut up in a bladder must be put into Hors-dung to putrefie for four weeks Then let it be destilled by an Alembick gently upon a naked fire the Air and the Water do ascend first in different and pallid Colours then afterwards by the encreasing of the Fire a little the Fire doth ascend upwards but the Earth abides in the bottom The Colurs appears pure as the Air yellow the Water like to thick milk that it can scarce be distinguished from milk the Fire like a burning Rubie with transparency and all the signes of fire but the Earth is altogether black and adust and the four Elements being thus Separated each Element is perfect in its own Elemental Complexion and without permixion as is above said Of the Separation of the Elements from Herbs SO also in Hearbs the Element of water is of most account when they are cold Hearbs but if they be Aërial then that Element predominates So likewise is it to be understood of the fire The Separation of their Elements is thus Take Sage and beat or bruise the leaves thereof and afterwards set it in putrefaction as is said afore then destill it by an horse-belly and the Element of fire will ascend first So long until the Colours and the thicknesse of the water be changed afterwards the earth will succeed and some part of it likewise will remain in the Bottom the which part is indeed fix Destil this Water in the Sun six dayes and afterwards set it in a B. then the Element of the Water will first ascend which is very little and is perceptible by the tast after that the colour is varied the Element of the fire ascends so long until that tast be likewise altered then at last at a part of the Earth is elevated up but yet it is but very little the which being permixt with the Air is found in the bottom The like is to be understood of Aërial and watery Herbs of which Hearbs the Air ascends first after that the Water and last of all follows the Fire according to the process set down of Sage Of the Separation of the Elements from Fleshly Bodies THE Separation of the Elements from Fleshly Bodies and such as live with blood is to be thus understood that the Predominant Element in them is to be perceived more abundantly and chiefly at the last of all as the Principal Element in Fishes is Water in Worms fire likewise in Fleshly Bodies that are commestible and such as we usually eat is Air according to our discourse in the Treatise of the Generation of Animals The Separation of the Elements from Fishes is thus PUtrefie the Fishes most exceedingly well then destil them by an hors-belly and there will very much Water ascend repeat this Putrefaction and Destillation and so encrease it until there will no more water ascend that which remains destil afterwards by Sand then at length the Fire ascends in the form of Oyle but the earth abides in the bottom Thus the whole substance of the Fishes is Separated into the Elements Here need not any consideration of their fatnesse and marrow but it is to be supposed that every thing is Separated by putrefaction and divided into their Elements In like manner is it to be understood of Worms except that from them there comes not onely Water but more of fire unlesse they be aquaous or watery Worms as Serpents in the destillation of which there are many things obvious and things more wonderful then can be spoken after the same manner is it to be understood of commestible Animals which do also peculiarly disclose their Elements by Separation Of the Separation of Elements from Waterish Things AS to the Separatron of Juycy and Watery bodies into their Elements and of such bodies as have the form of waterinesse as Urine Dung Water c. observe this Processe Take Urine and destil it very well then will ascend the Water Air and Earth together but the fire abides in the bottom afterwards mix all together and destil them again and do thus the fourth time and in the fourth destillation the Water will ascend first then the Air and Fire but the Earth abides in the bottom Take then the Air and Fire in a peculiar Vessel the which set in a cold place and there will be Stria's or Crystals congealed the which are the Element of Fire though indeed they will be likewise congealed in the
destilling but yet in the cold the Congelation will be more Of the Separation of the Elements from Water MAke the water boil by an horse-belly or dunghil and the Earth it self will settle in the bottom putrefie that which ascends for its time and let it be destilled afterwards by a B. and the Water will ascend first and the Fire afterwards Dung or Excrements Vitriol Tartar and such like juyces as Allum Salts and others of that kind are to be destilled by ashes in that heat and so long until they will no more ascend and that the Water and Air have ascended and the Earth aboad in the bottom afterwards by the fire doth the fiery Element ascend T is to be observed in this place that albeit the four Elements are separated yet notwithstanding there do yet remain in the Earth four Occult Elements as being six as in the Caput mortuum of Vitriol the which you must subline with Sal Armoniack and so will an Oyl proceed forth in which the Water and the Fire are and the Earth it self remaines Substantially Separate them wch have ascended up and the Water will ascend again and the Fire will abide in the bottom thus also is it to be understood of Tartar and Salts Now although there are many more Separations of liquors yet we shall make a larger declaration of them where we speak of Transmutations for it is to be observed that there are more Elements in a Corrosive Earth then in Ashes Therefore the Separation is to be made by Sublimation as we shall demonstrate elsewhere Of the Separation of the Elements from Glasses and such things as are Glassy THat which we have set down afore concerning the resolutions of Marcasites the same is to be understood in this place about Glases and is principally to be considered viz. that they be calcined with Sulphur as the stones were then afterwards washed and be dissolved with Salt-Peter and Aquafortis c. as we have mentioned afore c. Their Elements are likewise to be known by the colures in the destillations of them not as they shew themselves to the sight and thus much for them Of the Separation of the Elements in six Bodies THe Separation of the Elements of six things is made by sublimation as we teach of Salts and Liquors but yet with this difference that they are to be calcined with Salt-nitre and to be sublimed afterwards And although there are many other things not set down in this place yet neverthelesse t is to be understood that the Separations of all Bodies are to be made by these thus mentioned ten ways Moreover as to the Separations of the four Elements t is to be observed that each of them may be Separated again viz the Fire as fire the Air as air the Water as water the Earth as earth as it followes concerning their Peculiar Separations Of the Separation of the Fire YOU are also to know that from the Element of Fire may be Separated four Elements after this manner when the Fire is most violently enkindled or ascends receive it in a Recipient or Glass-vessel wch shut exceeding well and set it in horse-dung for a month and thou shalt find in that one Elements our Elements the wch do thus with open the vessel put a Receiver thereto so the vapour or Air will 〈◊〉 into the receiver then afterwards destil that which remains by a B. so the water will ascend then by an heat of ashes the fire will ascend and the Earth will abide in the bottom as to the virtues of these Element what they are and why they are in this place thus described we shall explain more at large in other Books Of the Separation of the Air. HAving received the Element of the Air into a firm glasse and shut it with Hermes his Seal t is to be exposed and directed or turned at the Sun for an whole summer the Air is by the circulation changed into moisture or Water daily encreasing more and more Thou shalt separate this quantity on this wise viz. let it be putrified in horse-dung for four weeks afterwards destil it by B. as you did the Fire Its virtue shall be spoken of more largly in another place Of the Separation of Water THe being put in a glass top-ful and not he least space empty let be shut with Hermes Seal and â—â—t at the warm Sun for a moneth that it may daily have such a heat as if it would boil but by reason of the fulness of the glasse it cannot which time being past putrifie it for four weeks then open it and deful it by an Alembick of three quâ—ls or beaks by this way are the three Alemeâ— Separated and the Earth of that Water abides in the bottom The nature of â—Spa nâ— said to be of very much virâ—â—â—â— in many caseâ— Of the Separation of the Earth THe same process is to be observed with the Earth 〈◊〉 was with the Water except onely the câ—vilation for this destiliation is like to that which is made or done in the fire and is perfected by the same way There is many a reason of our setting down thiâ— Separation of the Elements in this place not only because us very profitable in Philosophy but t is so in Medicine likewise We have now abundantly enough wâ—iâ—â—â—n of the Separations of the Elements and although more might be mentioned thereof yoâ— iâ— is not so very necessary Now we will declare the Separation of the Pure from the In pure according to out determination and purpose The which indeed is done after the self same 〈◊〉 as we teach of Arcana's and Aurum Potabile and therefore not to be 〈…〉 in 〈…〉 that processe is not from its very beginning altogether the same with that which is set down about Arcana's and Magisteries yet neverthelesse I do at the end assume and follow the same way of Preparation by Separation of the Element for asmuch as that here in this place those Elements are to be Separated after that each of them is purged from the desilements that are therein so that no deformed thing or impediment may proceed from them which otherwise might easily be The end of the Second and Third Book of the Archidoxis of the Separation of the Elements THE Fourth BOOK OF THE ARCHIDOXIS Of the Quintessence WE have formerly mentioned the Quintessence that is in all things now we are here in the beginning of this Treatise to consider what it is The Quintessence therefore is a certain matter Corporally extracted out of all the things which Nature hath produced and also out of every thing that hath a life in its self and is separarated from all impurities and Mortality is most subtilly mundified and likewise Separated from all the Elements from hence it is evident that the Quintessence is as if it were the Nature Power Virtue and Medicine shut up and imprisoned heretofore in things but is now free from its dwelling place and extraneous incorporation
with which fire many Philosophers have proceeded many wayes But because they have all agreed in the Foundation or Root they all arrived to the appointed end For one of them hath extracted a Quintessence out of the Coagulated Mercury by much labour and hath therewith brought the Mercury of the Antimony into act but others of them have beheld a Uniform Essence to be in other Mineral things As for Example in the six Sulphur of Vitriol in the Magnetick stone and have thence extracted a like Quintessence and have therewith ripened its Mercury or Heaven or brought it into act And because they extracted their Quintessence out of a stony matter they therefore called that Magistery a Stone and indeed their Opinion is right Yet notwithstanding that Fire or Corporal Life is found much more perfectly and sublimely in the Mercury of the Vulgar and this is evidently witnessed by its Flux and Running viz. That there is hidden in it a most chief Fire and a Coelestial Life And therefore whosoever desires to Graduate his metalline Heaven even to the height and to reduce it into act he must first of all extract out of the Corporal Life viz. The Mercury of the Vulgar the first liquid Ens as being a Coelestial fire the Quintessence of Sol and a most sharp metalline Acetum by a Solution with its own Mother that is he must permix it with the Arcanum of Salt and with the stomach of Anthion that is with the Spirit of Vitriol and must therein dissolve the Coagulated Mercury of Antimony digest it and afterwards reduce it into Crystals that it may be like to a yellowish Crystal of the which we have made mention in our Manual CHAP. VII Of the Arcanum of Mercurius Vitae EVen as a Temperate Essence is educed or drawn out of Hearbs as for example out of a Vine by the which Essence may be Attracted the Essence of Hearbs and Roots of every kind insomuch that the Mercury of the Wine doth not shew its own proper Nature but the Nature of that which it is Essentificated with even so in like manner is it with Metals and Minerals for such a like Mercury or spirit is extracted out of the open and middle Metal Mercury if an Essence be extracted out of the perfect Metals with that same spirit then that Essentificated Mercury is afterwards conjoyned with the Celestial Balsam of the Quintessence in a close Reverberatory by which it obtains a life and is therefore called Mercurius Vitae The Virtues of which seem to us very admirable and therefore must be concealed and hidden by us that so they may not be contemned CHAP. VIII Of the great Composition being the greatest in Medicine of our Secrets IN our Paramirical Writings it is clearly enough declared viz to a Philosopher or a Physitian as much as is needful for the preservation of the whole humane Body not onely in his Corporal and Earthly Mass but even in the Celestial Balsamick Part and for the curing it of all Celestial and Terrestrial Diseases For it is expedient that such a composition be in that Medicament as doth not consist in the number of Ingredients For example sake should any one think that by the mixing of Water and Wine together were made a true mixion it would be a false conception for one part may be Separated from the other without the hurting of either which is far otherwise in our great Composition for here is made a uniform and an Harmonius mixture insomuch that two things different or distinct in Nature and properties are united and neither of them can be Separated from the other without hurt because of their notable Concordance as it also comes to pass in the Masculine and Feminine Seed if therefore such a composition be to be prepared as is in its state and form sutable and agreeable to man in the proportion of Celestial and Terrestial Things it is convenient to consider of the Name of the Microcosm and that man is a little World And consequently if you would cure him Universally of all his diseases it is necessary that it be done by his like Concerning which Hermes Trismegistus saith t is expedient that he who intends to make this composition do Create a new World And even as God created the Heaven and the Earth â— likewise must the Physitian frame a Medicinal World Separate and prepare it And that he the said Hermes may faithfully shew unto his Disciples what thing oâ— matter this composition must be made out of and how also a Concordancy of Celestial Virtues may be found with us in the vally of darknesse he doth very wisely and truly add a little after viz. That which is beneath is like that which is above and the things beneath are so related to the things above as Man and wife and for the better understanding thereof he teacheth that the Heaven doth of it self agree with the Element of Water for it had its First Spermatick matter in the Water and that the Element of the Earth thereof being coagulated or changed out of a Spirituality into a Corporality and Earthlinesse is like to the Plannets and the other Stars for they also did at the begining obtain their Spermatick Matter in the Heavens and did from thence pass or were changed by a Separation out of the Celestial transparent Nature into a thick Coagulated Body In the first Creation the things above and the things below the upper and lower Heaven or Water the Superiour Coagulated Nature or Stars and the inferiour Terrestrial Nature were all commixt in one and were but one thing But God Separated the Subtile from the gross that so of one Water might be made two the Superiour Water was Subtile and to be accounted of as a Masculine Sex to the inferiour more gross Feminine Water But even as God did farther devide and Separate the superiour Water that the subtile Aerial part might be ordained for Stars so that the Celestial Bodies or Stars are so related to the Heaven as Sons are to a Father even so likewise by the same way hath God appointed in the more gross Feminine Bodies viz. the Waters in the Vally of darkness a Separation agreeing with the Superiour Separation and hath also divided it into two Parts The seventh more clear part he called Water the other six dryed parts or Coagulum he called Earth the which comprehends in it self all the Specificated or particular Fruits and Planets that had their first Original in the Water as in their Heaven Even as Metals Minerals and Gems which are to be accounted of in respect of the Water as Daughters in respect of their Mother So the Superiour Heaven hath a Nature and properties like it self in its Feminine Nature viz. in the Inferiour Heaven or Water and the Superior Terrestrial Bodies or Stars as being the Sons of a Father that is of the Heaven have a like concordancy and affinity with their Sisters the Terrestrial Bodies And by how much
the Members found for thus even the Lungs will be also whole But to avert such Fluxes there to as are more then fitting wee 'l deliver the following Medicine And here 't is equally as well to be observed that the other Members are to be conserved sound lest an occasion of death be given CHAP. XIV AMongst all the Medicines profitable for the Lungs there 's none that excels Chibur therefore let Chibur be taken and be mixed with two sorts of Calxes and Minerals and be sublimed thrice and give thereof to the sick This takes away all the evils of the Lungs encreaseth and doubles its strength and so is a Balsom of the Lungs and of the whole Breast a more potent then which is not to be found in all the virtues of things not is there any thing in which more of the external Lungs is to be found then in Chibur as we have said The End of the second Book of the Virtues of the seven Internal Members in the little World These other Books are not come to light Viz. The third Book of the Virtue of the External Members The fourth of the Virtues of the Members of the Chaos The fifth of the Four Elements how ihey are desended The sixth of the Three Essences of which Nature is composed and how they are considered BITISKIUS his Epistle to the READER FRiendly Reader I have here need again to forewarn thee that these Books according as the Author hath disposed and begun to write them are not to be found with the two former Books because haply he had not â—niched them An this may be conjectured out of the Original for 't was written with an hasty Pen so as onely to exhibit or discover the face of the first delineation or rude Pourtraicture and Rhapsody But these following Titles together with the begining of the Fifth Book because they were found in the same Papers with the two first Books they are here placed for this reason That an occasion might be administred thereby to the studious Inquirers of a nearer attaining the mind of the Author And whereas there 's good reason to suppose that this small Book of the three first Essences is the Sixth here inscribed 't is here annexed to the rest for that reason 'T is but just in thee therefore Reader to enjoy these present things with a contented mind and not to complain and be displeased because of the things that are wanting The Third BOOK Of the Extraneous Members CHAP. I. Of the Stomach and its Coherencies The other Chapters are wanting The Fourth BOOK Of the Virtues of the Members of the Chaos is not to be had The Fifth BOOK Of the four Elements how they are defended CHAP. I. THe Elementary nature which is in us besides the substance of the Members and the other things which we have spoken of have also their interpretations on this wise viz. that we do also conserve the four Elements in us after such a manner as that the Element of the Fire doth not generate the Stone or the Element of the Earth the kinds of Pustules or the Element of the Water the Dropsie or the Element of the Air the Tinipany for by the same means as they generate externally do they also internally CHAP. II. WHereas therefore those four Elements are mixed in us you must know that they are placed in the whole body in that form or species of the four Humors Two Elements lie in us externally and two hidden on this wise The Aire and the Fire are the Flesh and the Skin the interior Elements that is those that are placed in the hollow of the body within the Ribs Brain and Bones are subject to the other Elements viz. of the Earth and Water The Intestines therefore the Matrix â—â— are the Element of the Earth the other members are the Element of the Water CHAP. III. The rest are wanting Of the three first Essences out of which a thing Generated is composed CHAP. I. EVery Generated or begotten thing and every thing produced from its Elements is assigned to three viz to Salt Sulphur and Mercury out of these three is a Conjunction made which Constituteth one body and united Essence As to what appertains here to the Body that is not spoken of but the Internality onely of the body The Operation thereof is threefold One is of the Salt and this acts by Purgation by Mundisication and by a Balsamick property and other waies and ruleth over that which tends to putrefaction Another is of Sulphur and this rules over that which is the overmuchness or superfluity of the other two or is dissolved The third is of Mercury and this removes that which hath its tendency unto a Consumption As concerning these three you must know what the form of each is One is a Liquor and that is the form of Mercury Another is an Oilyness and that is the form of Sulphur The other is an Alkali and this is the form of Salt Mercury is without Sulphur and Salt Sulphur is without Mercury and Salt Salt is without Sulphur and Mercury and by this means and way every thing abideth in its Potency But as for those Operations which are found in permixt diseases you must know that the Separation of things is not perfect but two are conjoined in one as in the Dropsie and such â—â—ke For those sicknesses are permixed which exceed their juice and temperate humidity So sometimes Mercury and Sulphur do take away the Palsey because there 's a concurrance also of corporal Sulphur Or because there 's some hurt in the next and neighbouring Confine You are to consider therefore that every Disease may be either doubly or trebly Commixt and that is a Commixture of the Disease Herein the Physician is to consider when he makes use of a certain Simple what the degree thereof is in Liquor in Oil and in Salt and how it squares with the Disease of the adjoining or neighbouring hurt According as is that degree so must the Liquor Salt and Sulphur be extracted and administred as need requires So therefore this short rule â—â—to be heeded viz. that One Medicine be given to the 〈◊〉 or annoiance and another to the disease CHAP. II. SAlts do purge but yet various waies Some purge by Stool and of these there are two sorts One is the Salt of the thing and this disposeth to the Stool the â—â—ner is the Salt of Nature and that drives forth Withâ—â—â— Salt therefore no excreâ—ion or casting out of superfluities can be done Hence then it follows that the Salt of the Vulgar is helpful to the Salts of Nature Some Salts do purge by Vomit such a Salt is most â—ost the which whereas it cannot pâ—â—ss into digestion â—â—â—seth a strangulation in the stomach inwards some â—â—rge by Sweat such a Salt is a most subtil one for it doseth with the blood the other purgative and vomitive Salts don't conjoin with the blood and therefore they provoke not to sweat and
Heat Castor These from the fire are of the fourth Degree The Salamander The following things are of a Cold Nature Those things that are of the Earth possess the first Degree of Cold as Women Maids Cows Menstruums Every Sperm Those of the Ayre the second degree of cold as Pidgeons Storks Those of the Water the third degree as Fishes Worms Tortoises Frogs Those of the fire do possess the fourth Degree of Cold. Gnavi alias Gnani Zommi CHAP. X. BEsides there are other Simples which by means of a composition attain to the second degree these albeit they do not altogether or wholly follow their proper degrees according to the Reason and Nature of the Elements yet such as are in the first degree attain the second those in the second the third and those in the third the fourth as appears in the subsequent figure The SIMPLES The Rose The Violet Nightshade Anthera Water-lilly Chamomel Flowers of Mullein Flowers of Hypericon Flowers of Centaury Flowers of Self-heal The Addition of Composition OYle Burning Wine Crude Vinegre nAnd every fatness Vinegre distilled Moreover although the Nature of it self be not so Cold yet a Composition reduceth â—t to that pass that by an addition the second Degree of heat or cold may break forth and this is evident in Oyle of Roses and in Rosed Vinegre and others of that kind Some things also there are which otherwise are in the third Degree that attain the fourth Degree as Vinegre Campherated the Oyle of Lead c. There are besides some Degrees which by separation Aseend from the first into the fourth Degree and like wise from the third into the fourth and this shall be evidenced in the third Book of Spagyricall Degrees Moreover there are some things which are not at all augmented or advanced forwards as Snow and Ice and that because of the Nature of the Relolleum Some things also there are which unless they are prepared do not draw out their Nature as the Sperm of Frogs Chrysall and Sulphur Likewise some things may be reduced from an hot Degree into a cold as Gems othersome from a cold into an hot Degree as Camphire Corrals c. Lastly there are things which in their preparation loose a Degree as those things which are Congealed or Resolved Likewise such things as in their Corporeal Substance operate nothing at all aâ— the Oyle of juniper and others of that kind What else may be here desired in this place will be taught by Experience FINIS The Third BOOK CHAP. I. IT is to be observed in the Frontespeece of this third Book that besides those Essences which I have mentioned in the former Books there is another Nature or Essence distinct from the former Which is called a fifth Essence or as the Philosophers term it an Elemental Accident or as the Ancient Physicks terms it a Specifick form But it is called a fifth Essence on this Account because four Essences lie hid in the three first Principles Therefore the Elemental accident and that which in this place is called a Quintessence hath a Nature neither hot nor cold and is without all complexion in it self But that I may the more clearly discover it by an Example t is the Quintessence introduceth firm Health alone like that fortitude and vigour or firm Health which is in a man without any complexion and is prolonged and continued to the end or termination of it selfe Thus doth the virtue lye hid in Nature For whatsoever drives out sicknesses is no other thing then a certain comfortative even as the driving out of an Enemy by an acquisition of force and power As for the nature of things 't is to be supposed that there is nothing amongst natural things that is alias but is destitute of virtue unless it be of a laxative nature and that is alias because it is as much as a Quintessence for that it is an Accident without a complexion Although Frigidity doth sometimes loosen and sometimes heat yet 't is preternatural and is by reason of the virtue of the Relolleaceous Nature But whatsoever operates according to Nature is the quintessence of that thing For hereunto is the virtue disposed viz. that it may take the filth away from the body even as Incarnatives do in the healing of Vlcers induce new flesh by this means or on this account that by their interveening virtue the peccant matter may be removed these three things are of a threefold Essence but ' ti but one virtue which by a proper just title may be called a Quintessence CHAP. II. FOR the knowledge of those degrees which are of a Q. intessentiality and especially of those things that comfort there are in the first place requisite four observable things First What ever is of the earth obtains the first degree of Health Secondly Whatsoever is of the Air affects the second degree Thirdly What ever is of the Water possesseth the third degree Fourthly Whatsoever is begotten by the fire claims the fourth degree Moreover he labours in vain whoever he be that thinks to extract a Quintessence out of Terrestrial things equal to that which is extracted out of the Ayre In like sort that thing which is from the Ayre can never be compared to that which hath its rise from the VVater And thus are you also to judge concerning the fourth Element an example you have in the extraction of the Quintessence out of Colondine 'T is in vain to endeavour by the Quintessence of Celondine to attain to or match the Quintessence of the Phoenix and likewise by the Quintessence of the Phoenix to equallize the Quintessence of Gold likewise by the Quintessence of Gold to match the Quintessence of Fire Although that in Celendine Bawm Valerian there is a greater Arcanum then it in the rest Herbs yet is there such an excelling precedency in the degrees that that Arcanum is much transcended by many parts So in every degree one thing is of an higher state then another therefore amongst the Earthly terrene things 't is to be observed whether or no Celondine outstrips Bawm and Bawm Valerian the like Judgement is to bé had concerning the other three Elements CHAP. III. WHatever I have treated of in the former chapters hath been onely to this end that I might descend unto the following signs of Degrees and that so it might be made manifest by what means or order the Degrees in the Elements consist For I am not ignorant of the great dissention of Platearius Dioscorides Serapio from this point and of the others also which have been followers of them who have written many things of a Quintessence but falsly But thou whoever thou art seek the knowledge of this Quintessence from Experience for so shalt thou find out the Degrees in their division But that it may also be manifested by what means Diseases may be driven out by the Quintessence thou must first of all diligently observe the concordance or coherence of things and diseases for some
heal the Fractures of Bones others heal wounds othersome heal common Vlcers others cancrous Aestiomena's From thence proceed four Degrees on this wise 1. Fractures of Bones are healed by Lyons foot Perewinckle Hypericon Sanicle Aristoloch-Rotunda Consolida or Comsry-Serpentina 2. Wounds are healed by Natural Balsom Artificial Balsom the Powders of the Apostles Wound-drinks the Emplasters of the Apostles Apostolical Vnguents Oile of Hypericon Oil of Centaury Oil of Self-heal Oil of Dill Oil of Turpentine Oleam Benedicti Oil of Tiles 3. Aposthumes and common Vlcers are healed by Gâ—mm'd Plaisters Mummigated Emplaisters Apostolick Emplaisters Apostolick Vnguents Cancrous Aestiomenaes are healed by a Composition of Mercury a Composition of Brassatella a Composition of Realgar All ye Chyrurgions come come hither I have not as yet beheld one of ye so much as worthy of the title Come come hither I say hasten all ye Impostors together that ye may once know each Degree apart according to what is prescribed and sorewritten from which you have so far strayed some certain Ages being taken with the allurements of your silly Receipts which even from your childhood as 't were ye have one after another begged but are not worth a Nut Repent I pray repent and now at last cease from your Vnguents Sparadaps and Cataplasmes which are tossed up and down in a confused manner and approach unto the true Order of Curing CHAP IX MOreover there are other things different from the former which do equally as well possess their proper degrees of which sort are Poisons in which the Degrees are even most specially to be observed that they be not admitted into the composition of Receipts according to their Elementated Nature therefore in the first place the quantity of the Poison is to be look't into and then the weight is to be prepared and that by this Rule Poisons in their DEGREES 1. The Simples by themselves Colcothar Allum 2. The Reverberated things Spirit of Iupiter Spirit of Saturn 3. The Calcinated things Tartarum Scissum 4. Sublimated things Arsenick Mercury The other kinds of Poisons as of Spiders Toads Seortions Lyzards Serpents the lesser Dragons and others forasmuch as they are not Ingredients I think good to pass them by except Tyrum or the Tyrian Adder which shall be spoken of in its place Besides there are some things which provoke the Menstruaes wherefore in stopping the Months the things most fitly appropriate shall be related viz. amongst the other Receipts like as the Nature or Order of their Degrees according to the Prescription or Rule of the composition of Receipts Moreover there are things which reâ—ress Humours and provoke Vrine All these things and what else is like them are to be sought for from Experience and Concordancy Thus much of the Degrees As for what else may be desired in this place daily use will declare Now of the Spagyrical Degrees CHAP. X. BY the Spagyrical Industry four Degrees do proceed forth in the same manner with the four Elements which overcome the other Degrees in their quantity Moreover wheresoever the last Degree terminates or ceaseth there the first Point in Spagyrical things begins on this wise 1. The Oil of all Herbs Roots Seeds Oiles Rozins Gumms Fruits Mushroms Mosses By distillation 2. The Oile of the Vultur Dove Heron. Crow Pye 3. The Water of Vitriol the Liquor or juyce of it Mercurial Water Oil of Argentvive Viridity of Salt Alluminous-Waters Calcinated Oils Oiles of Metals Liquors of Gems Potable Gold Essence of Antimony 4. Oile of Christal Oile of the Berill The Tincture The Philosophers Stone All these things are hot for the Spagyrical Degrees do take away the Elementated and tend in their degrees above that which is Elemented Wherefore for the knowledge of these Degrees a plenary and perfect Experience is requisite that you may see the preparation of those things which descend or go out of an Elementated thing to that Degree wherein they overcome and transcend that which is Elementated The things which come from the Earth are of the first Spagyrieal Degree a out of the Seeds of Dill. Iuniper Cardamoms Cloves Roots of Henbane Reâ—pontick Angelica Ostritium Woods of Hehony Iuniper Saunders 2. The things from the Aire are of the second Degree as out of Fruits of Nuba Ilech Terniabin Volatiles or Birds the Phenix Eagle Dove 3. Things of the VVater are of the third Degree as of Metalls Gold Mercury Silver Copper Lotkon Iron Lead Tin Electrum Gems the Sephyr Smaragdine Granate Topaz Ruby Iacynth Amethist Corralls Mineralls Marcosite Kakimia â—aâ—k Realgar Salts Vitriols Allums â—aâ—ts 4 Such as are from the fire claim the fourth Degree As of Beryll Christall Arde alias Arles And those things that descend from the aforesaid four Elements as from the Earth Aqua-vite or Distilled Balsams Circulated water Distilledliquors From the Aire Distilled Birds Teremabin Nuba Ileeh From the Water Potable Gold Liquor of Silver Resolution of Mercury Things Sublimated Calcinated Reverberated Resolved Congealed From the Fire Liquor of Chrystall Liquor of the Beryll Liquor of Aâ—r de or Arâ—â— The Fourth BOOK CHAP. I. EVen as I have earnestly commended in my former Books those things which concern Degrees together with the differences of them so likewise in this place do I again commend unto thee the difference by this Rule Those Herbs which are of a cold Nature and of the Earth are not universally profitable for all the Diseases of an hot Nature nor on the other side are such as be hot for the Diseases of a cold Nature From these things are gathered seven kinds of Diseases and also seven kinds of Heats and Colds of which sort amongst the other Members are those of the Heart This difference is to be even chiefly observed in the beginning of this Book whereto is prefixed a title of the Composition of Receipes that those things which the Liver wants whether it be hot or cold may be sought for from the same-like Herbs So those things in which the Brain is defective require their proper Herbs Moreover although the Herbs are generally either hot or cold yet these Herbs that are for the Spleen do nothing at all benefit the sicknesses of the Reins Wherefore next to the knowledge of the Degrees follows the difference of the Herbs after this wise CHAP. II. YOu must know the difference of Herbs thus First of all the Herbs are divided into seven species together with the rest of the Elements and that according to the Order and Nature of the Astrum or Stars the which is as well as these put or digested into seven species or kinds Besides by the same account or reason that these receive a sevenfold division by the same reason doth the body receive a sevenfold partition and every of them do affect their like as those things that are under the Sun are appropriated to the Heart are twofold But those things that are under the Moon to the Brain and that in the degrees of both those that
its operations more potently in any kinde of body then in its own proper body in which it both is and lives Likewise in every body there is nothing more easie to be kindled then the vegetative Soul because that She runs and walks by her self and is disposed hereunto for even as a fire that is covered over and buried doth as soon as it is made bare and hath an accesse of ayre burn up even so likewise doth my phantasie apply and bend it self to the seeing of any thing I cannot direct my eyes with my hands whether I please and would but my Imagination converts them to whatsoever it likes me to behold So also is it as to my journeying for if I have a desire of going any where and do thus propose to my self according as seemeth me good then is my body directed to this or that place thus intended by me And by how much the more it shall have been imprinted in my Imagination and thoughts so much the speedier do I run So then its evident that Imagination is the mover of my course Even after the same manner is it that medicine doth mundifie bodies in whom is a spirituality from whence it comes to pass that that motion is performed the more easily Thirdly Is to be understood the distribution that is made in the body unto all the members out of all such things as are presented unto it either without or within In that distribution is made a mutation whereby the things are so changed that one part serves for the complexion of the heart another part is accommodated to the nature of the brain and so likewise is it with the rest Now the body attracts unto its self two manner of wayes viz. internally and externally Internally it attracts whatsoever is taken in by the mouth Externally it attracteth the air earth water and fire Thus therefore is the businesse to be constituted and defined viz. Those things that are received inwardly are not so necessary to be written for that they are to be known by the foundation of nature viz. these which are distributed thus as we shall speak anon concerning the division But outwardly you are to understand it thus that the body doth attract through the whole skin from the four external elements what is necessary for it which if it should not do the internal nutriment would not suffice for a mans support and because that moisture is so very existent in the body by custome the same body extracts it out of the Element water and so it comes to passe that as long as one shall sit or stand therein he needs not any other quenching of his thirst Now this proceeds not from the waters extinguishing the heat as it quencheth fire but the internal heat attracts the external moisture to it self drinks it just as if it were taken inwardly hence t is that the Cows are able to abide in the Alps without drink an whole Summer for the air is as a drink to them and supplies the place and office thereof The same may be concluded of as to a man Moreover the nature of a man may be sustained also without food if he be set or planted with his feet in the earth So have we seen a man that lived six moneths without food and was sustained onely by wearing a piece or clod of earth upon his ' stomack the which being dry he now and then took a new fresh clod he affirmed that during all that time he was never hungry the cause of which thing we shew in the book of the Appetite of Nature So likewise have we seen a man that sustained himself for many years by a medicine viz. by the quintesence of gold and scarce took half a scruple thereof each day Hence likewise or after this manner have there been many others that have eaten nothing for many years viz. xx years such I remember I have seen in my time Some do attribute this kind of living to the goodness and piety of the persons and some also impute it to God the which we do not in the least desire to gainsay or judg of yet however this thing is even natural for sadness melancholy and fainting or grief of the mind do take away both hunger and thurst so that by the attraction of the body to wit self it is able to sustain it for many years for as much as food and drink are not so ordained or appointed as that we must of necessity eat flesh or bread and drink wine or water but also we may sustain our life with the air and with clods of earth and we are to believe that whatsoever is ordained for food was made that we might try and taste it the which we shall declare more at large in our book of the Monarchy of God Albeit we grant thus much that because of our labours and such like we cannot want temporal and corporal food and that for very many causes and therefore food was ordained for this body as medicine was against diseases Now therefore as to the distinction of things which enter into the body observe it thus that they are distributed throughout all the parts of the body no otherwise then as if vinum ardens or burning spirit were poured into water thereby making it all of the same odour because it is defused throughout the whole body thereof In like manner if ink be put into wine all of it will be rendred black thereby Even thus is it in the body of man the humidity and moisture of life doth presently defuse such things as are received in and that sooner and speedier then what we have proposed unto you by these examples but as to the form that the substance thus took in is transmuted into the nature of this consisteth onely in the members which receive it and digest it into their own likenesse no otherwise then as when bread if conveyed into a man is made mans-flesh and if into a fish t is made fish c. Thus in like manner is it to be understood of the things that are taken in they are transmuted by the virtues of the nature of the members and become appropriated to the nature of the parts receiving them The same is likewise to be understood of medicines viz. that they are transmuted into the members according to the proprieties of them members for they receive their strength and virtues from the proper substances of the medicines according to either the good or evil the subtile or gross dispersing thereof according as the quality of the medicine shall be as for example if it be of a quintessence the transmutation of it will be more strong and potent but if it be a grosse medicine such also it remains even as an Image or picture that hath its ornament from the colours as to fairnesse and deformity the which colours if noble such also will the picture be So therefore that we may collect our experiences in those like things
the same Q E. is the Colour Life and proprietie of things t is a Spirit like the Spirit of life with this difference that the spirit of the Life of a thing is permanent but of man mortal from whence may be understood that a Quintessence cannot be extracted from the flesh or bloud of a man and that for this reason because the Spirit of Life which also is the Spirit of Virtues dies and the life exists in the Soul which then afterwards is not in the substance By the same reason also even the Animals because they lose their Spirit of Life are therefore wholly mortal and afford no Quintessence for the Quintessence is the Spirit of the thing which verily cannot be so well extracted out of things sensible as our of in-sensible things Now Baume hath in it self a Spirit of Life the which is its Virtue Power and Medicine and although it be separated from its Root yet notwithstanding the Life and Virtues are therein for this reason because that is a fix Predestination Therefore the Quintessence may be extracted therefrom and be also Conserved with the life thereof without Corruption as a thing eternal according to its Predestination But now could we but extract after this manner the life of the Heart without corrupting it even as is possible for us to do out of things insensible without doubt we might be capable of Living perpetually without the knowledge or feeling of Death and Diseases the which thing is impossible for us to do And therefore we must expect to die Whereas therefore the Quintessence is the Virtue of the things we must in the first place tell you in what form the Virtue and Medicine is in things and that on this wise Wine contains in it self a great Quintessence whereby it hath very wonderful Operations yet notwithstanding there is not so much of the Operation as of the Wine as is evidently apparent If Gall be cast into Water it makes it all bitter although the Gall be not the hundredth part of the quantity of the Water So the smallest portion of Saffron will tinge a great deal of Water all which doth not therefore become Saffron Thus in like sort is it to be understood of the Quintessence its quantity is very little and lodgeth as a Guest in Wood Herbs Stones and such like The residue is a meere absolute body the which we write of in the Book of The Separation of the Elements Nor are we to dream that the Quintessence is a certain fifth Essence above the Elements when as even it it self is an Element Likewise some or other may suppose that the Q. E. is a Temperate Essence viz. neither Cold nor Hot nor Moist nor Dry for verily it is not such For there is nothing that consisteth of such a temperature for by it it would be wholly alienated from the Elements But all Quintessences have a nature according to the Elements as for example the Quintessence of Gold hath a nature according to the Fire the Q. E. of Lune according to the Water of Saturn according to the Earth and of Mercury according to the Air. But the reason why a Quintessence cureth all deseases is not because of its temperature but because of its implanted property its great cleannesse and purity whereby it doth in a wonderful manner alter and change the body into cleannesse For even as a spot or film is took off from the Eye wherewith it was darkened afore even so doth the Quintessence mundifie the Life in man Neither doth it follow that all essences must necessarily be of one and the same nature mutually No nor are all the fiery natured essences of the self same Operation by reason of their complexion as for example should any suppose that the Quintessence of Anacardes hath the very like self-same operation as the Quintessence of Gold hath because both of them are of a fiery nature he would be extreamly mistaken because the Predestination and disposition causeth the diversitie of virtues for even as every Animal conteins in himself the spirit of life and yet for all that they have not all of them the very same like virtues because they all consist of flesh and blood but one differs from another as in taste so in virtue even so is it with the Quintessence the which doth not receive its virtue from the Elements simply understood but from the propriety existing in the Elements according to our discourse in the Book of the Generation of Things Thence it comes to passe that some Quintessences are Stiptick some are Narcotick or stupifying other some Attractive others cause sleep others are bitter sweet sower benumming and some are renewers of the body into youthfulness others concerve it in health purge it bind it c. the virtues of which Quintessences are innumerable nor can they be reckoned up here but yet a Physitian should know them very well When therefore the Quintessence is Separated from the not Quintessence as the Soul from its body and that it be taken inwardly into the body What infirmity is able to resist so noble pure and potent a Nature or to take away the life from our body death excepted viz. the Predestinated time which Separates our Body and Soul as we teach in our Book of Life and Death We are also to consider in this place that every Disease requireth its Peculiar Quintessence although we teach some that are sit for all diseases But by what reason that comes so to passe shall be taught in its proper place Furthermore we testifie that the Quintessence of Gold is as to its Quantity exceeding small and the residue of it is a leprous body in which there is remaining neither sweetnesse nor sowernesse nor any power or virtue besides the mixion of the four Elements And this secret we ought not to be ignorant of in the least viz. that the Elements themselves cannot without the Quintessence resist any disease but are able to do onely thus much and no more then thus viz. to heat or to cool without any kind of virtues as put case the disease be hot it is driven out by Cold but not by that frigiditie as is destitute or void of Cold virtues as water and snow the which two though sufficiently cold yet there is no Quintessence in them by whose power and virtue the disease may be expelled On this account the body of Gold is of it self invalid But its Quintessence onely existing in that body and in its Elements yeelds those virtues therein hidden so likewise is it in all other things t is their Quintessence onely that cures heals and tingeth the whole body as Salt doth excellently season any food The Quintessence therefore is that which gives colour such as it is also virtue and if Gold be spoiled of its colour it doth likewise loose its Quintessence The same is to be understood of the other Mettals that when their Colours are removed from them they are then robed of
their natural virtue The like is it in Stones and Gems as the Quintessence of Corrals is a certain fatnesse with a redness and the body of them is white Likewise the Quintessence of the Smaragdine is a green juyce and the Body of it is also white The same is to be supposed of all the rest of the stones viz. that they loose their nature essence and proprieties together with their colours as we teach peculiarly in their Extractions The same is to be likewise understood of Hearbs Plants and other growing Products In like manner of flesh and of blood from which there can be no Quintessence extracted for the reasons afore rehearsed but yet notwithstanding there may be a certain similitude of a Quintessence extracted by us there-from after this manner a piece of flesh hath life in it self even yet because the flesh is as yet furnished with its whole nature and virtues and therefore there is a life in it which although it be not the true life is nevertheless a preserved life and that so long until it putrifies And therefore this difference is to be noted whereby dried Herbs and such like are to be accompted of as was spoken of Flesh. For that green Spirit that is their life is perished from them So then dead Things may be taken for a dead Quintessence even as Flesh can emit from it self all its virtues peculiarly separated into one part from its body So also is it with Bloud and dryed Herbs Which indeed though they be not live Quintessences yet do they demonstrate how even a dead Quintessence discovers some Virtues But Metals and Stones have in them a perpetual Life and Essence nor do they Die but as long as they are Metals or Stones so long also doth their Life endure therefore also do they exhibite perfect Quintessence which may in like manner be extracted from them Moreover we are to see by what way the Quintessence is to be extracted verily there be many wayes some are made by Additions as by the Spirit of Wine others by Balsamites some by the Separations of the Elements and by many more several wayes which we shall not here reckon up particularly But whatsoever way 't is done by the Quintessence must not be extracted by the mixtion or addition of things inconvenient and unsuitable but the Element of the Quintessence is to be extracted alone from the Separated body and likewise by such a Separated body as is extracted There are many wayes to be found by which the Quintessence may be extracted viz. by Sublimation Calcination by Strong Waters by Corrosives by Sweet by Sower things c. and it may be done any kind of way But this also is to be noted That every thing that hath been admixed to the Quintessence by reason of the necessity of the extraction that same thing is to be extracted again therefrom that so the Quintessence may remain alone without being polluted or permixed with any other things for it cannot possibly be that the Quintessence can be extracted from Metals and especially from Gold for that cannot be overcome by it self without the using of some fit Corrosive that may be again Separated therefrom afterwards So Salt which was Water is again extracted from the Water so that this Water is void of Salt But now this is to be considered that 't is not every Corrosive that is fit for this work because they cannot all of them be separated for if Vitriol or Allum be permixt with Water neither of them can be Separated therefrom afterwards without detriment or corruption but they leave behind them a sharp residence and that for this reason because they are both Watery and there 's made a concurrency or meeting of two likes the which ought not so to be in this place Therefore diligent heed is to be used that you take not a Watery body to a Watery or any Oyly body to an Oyly or Resinous to a Resinous body but verily the Contrary ought to separate the Quintessence and to extract it as Waters extract the Quintessence of Oleaginous bodies as is mentioned of the Metals and Oleaginous things the Quintessence of Watery bodies as we may learn of the Quintessences of Herbs c. So therefore after the Separation and extraction of the Quintessence the Corrosives are to be again Separated which will easily be done for Oyl and Water are easily separated but Oyl from Oyl not so nor can Water be separated from Water without permixing each with the other the which thing being left may bring to the Quintessence a most great losle for the Quintessence must be clear and undefiled and must be gathered without the permixion of any thing whatsoever that it may have a Uniform substance whereby it may be able to penetrate the whole body for the subtilty and virtues thereof cannot be found out fundamentally no more then its Original viz. from whence it first proceeded can be fully known For it viz. the Quintessence hath many degrees One against Feavers as the Quintessence of Opiates One against the Hyposarcha or an Hydropical distemper as the essence of Tartar One against the Apoplexy as that of Gold One against the Epilepsy as that of Vitriol the number of which is even infinite and unsearchable by experience 'T is therefore worthy the highest Consideration and diligence that to every Disease its true enemy may be assigned for so Nature will give an incredible assistance the which we will make a better Declaration of in what follows We cannot speak of the Degrees thereof in such a manner as is the assignment of Degrees to simple things in Medicine the reason is this because there can be no Comparison of the degrees of a Quintessence to the degrees of Simples nor indeed may be but when they are exalted the excellency and virtue of one is found to be greater then that of another and not the Complexion Nor is it to be conceived That the Quintessence of Ambos is hotter then the Quintessence of Lavender or the Quintessence of Venus dryer then the Quintessence of â but the degree of any thing is to be discerned by the great and more excellent virtues that it hath viz. after this manner The Quintessence of Antimony cures the Leapry the Quintessence of Corrals drives away the Spasm and Torsions or Gripings But now to know which of these is the better and higher granduated there can be no other judgement of it then thus viz. That the Quintessence of the Antimony is higher and more excellent and that for this reason because the Leapry is a more grievous infirmity then the Cholick is with all its appurtenances and therefore answerable to the propriety that each hath against divers Diseases are the degrees thereof to be considered yea also in one and the very same Disease for so in the Leprosie one essence is more powerful to cure it then another for the Quintessence of Juniper expels it and the Quintessence of Ambergreece and
the same state Those bodies which it penetrates are permanent in the Cineritium or Cupel and cannot in the least be reduced unto nothing or be altered but the stone takes away every superfluous Quality from Sensible and Insensible things as we have afore declared And albeit we have set down a very short way yet notwithstanding it requires a proliae labour difficult and hard by reason of the many Circumstances that attend it and it needs such an Operatour as is not affected with any nauseate or wearisomeness but is highly diligent and expert Of Mercurius Vitae NOw wee 'l write of Mercurius Vitae the virtue of which doth far excel the virtues of the two precedents Arcanaes for its virtue Consists not in the Art nor in the Operation but in the Mercurius Vitae it self nor have we ever known any Simple thing that 's like unto it for as much as that Nature and property is as it were innate therein nor is it from the virtues of the Quintessence nor of the Elements but from the Specifick Quality of its Predestination Neither hath it only the virtues of Transmuting persons and other Essentials but also of renewing every Growing Thing and such like out of the old Quality into a new viz. on this wise The Mercurius Vitae reduceth Mars into its First Matter and doth again so Transmute it into its perfect Matter that Iron is again made thereof After the same manner it reneweth Gold likewise the which it reduceth into its proper Mercury and Tincture and again digesteth it into Gold so as to become a Metal like the former Nor doth it Operate thus in Metals only but also in other things as Herbs c. When their Roots are perfused or moistened therewithal they will bring forth Flowers and Fruits a second time If when the first seed shall fall off they be at that time moistened with the same as above they will produce second Flowers and Fruits without any respect of Time The same is to be understood of Men and Beasts c. to whom if this Mercury be Applyed or administred it Renovates all their Old and Consumed Members and restoreth the deficient and lost Virtues into the Youthful-like Body or Habitation insomuch that the Months and Blood do as Naturally slow in old Women as in the Younger It doth likewise reduce the Aged Wise into the like perfection of Nature as the Younger sort are in Furthermore this also is to be observed concerning the Arcanum vitae or this secret of life that it s so potent Virtues exist in its Specifick Form by which it Separates the Old from the New or Age from Youth the Latter of which two viz. youth is encreased thereby and so the Age renewed From hence it may be gathered that that Youthfulness and the Vigour thereof is not at all defective and lacking to Old Age but is as well and equally in the Old as in the Young But the Corruption that grows up with and encreaseth in youth becomes so fortified and strong that it takes away the Vigour therefrom from whence Antientnesse is known And therefore when that same Corruption is Separated from the Youthfulness this Juvenility doth again manifest it self without Controversy and Impediment The which is to be thus understood viz. When any Body or Carcase putrefies the Quintessence therefore doth not become Rotten but is alwayes fresh and unconsumed and is Separated from the Carcase into the Air or sometimes is scattered and dispersed into the Earth or into the Water and goes unto its place For there can be no destruction made of the Quintessence the which is most worthy noting and highly to be admired as we teach concerning Corruption and Generation So also a Rose putrefied in Dung retains its Quintessence in it self yea even in the Dung And although all of it stink and are putrid yet nevertheless in the Separation of the Pure from the Impure the Quintessence lives without defect or blemish and the Bodies are stinking Carcases Thus therefore say we of Mercurius vitae that it Separates Corruption even as Rotten Wood is Separated from the Sound Timber T is also so powerful in man that after the corruption shall be Separated from him the Quintessence is again stirred and liveth as in its Youth But you are to understand me thus not that the Mercurius vitae excites a New Essence as some may maliciously interpret our meaning and experience but that the Essence and youthful Spirit which the juvenile Virtues proceed and go forth do remain unconsumed although by being oppressed it may be accounted for dead therefore M. V. Separates the Impuritie whereby it comes to pass that the Old Life doth most efficaciously recover its virtues as afore even as in our formentioned Example of the King-Fisher we have declared that that Bird is renewed after death the Reason is this because its Quintessence doth not withdraw from its house and abiding place but if that lodging be dissolved by Putrefaction then is the Quintessence received into that thing which it lies or is cast upon Therefore there are oft-times found wonderful Conditions of Nature in growing Things the which are not of their Nature but of a like Accident as we set down in our Book of Generations This therefore is to be this way understood In Dung there is a Concurrency and an Accumulation of Various Corruptions viz. of Hearbs Roots Fruits Waters and other such like Things from whence it so comes to pass that the Ground is not made Fat and Fertile because of the Corruption but because of the Quintessence that is in the said Dung the which be taking it Self into the Roots Exhibits Virtues to Growing Things but the Body it self vanisheth viz. the Dung and is reduced into nothing and is consumed in its substance And therefore Mans-dung or Excrements hath very great Virtues because it contains in it the Noble Essences viz. of the Food and Drink concerning which Wonderful Things might be Written for the Body receives not any thing there-from save nourishment but it receives not the Essence even as we write of Nourishments But to come nearer to the Praxis of Mercurius vitae which doth as we said afore perfect its Operations after a wonderful manner viz. in casting off the Nailes of the Hands and Feet and by Rooting out gray Hairs it strengthens Youth in so much that Corruption cannot come to that height as to discover old-age by those signes attending it except a following or second Age be again arived unto or setting about the Practise therefore we will tell it the Alchymists in a very few words for t is needless to write much and to Preach Prolixly of these things but as for such as are Foolish pretenders we will Exclude them wholly This then is the way of its Practick Take Mercurie Essentificated the which Separate from all its Supersluities as the Pure from the Impure afterwards Sublime it with Antimony so that they may both of them ascend
man which we pretend and alleadg to be taken iâ— this place and this for many reasons not here mentioned We also speak of the Blood of Bread which iâ— to be in like manner taken for the same use for there are therein such Virtues as are scarce to be searched ouâ— by us nor will we undertake the burthen of doing iâ— to its highest worth In like manner may it be understood of other nourishments and Commestible Things in all which is Blood to be had although we see it nâ—â— in them no more then in bread the which is notwithstanding made Blood by putrefaction as in the Stomack and the Liver So likewise every thing that is therewith taken for food is changed after the same manner as in the Body We will forbear to Write of this Blood more largly and prolixly especially because we see that it will not prove an acceptable thing to any body but our selves onely and thereâ—â— Gâ—â—â— will sleep in rest and being afterwards awakeâ—â—â— out of our sweet sleep we will proceed on to speak further of this Blood Each thing may be prevalent as far forth as it can in its Virtues and answerable to asmuch as it hath in it for out of a good thing doth much of good proceed this we must alwayes duly consider of Neither will we only speak of the Blood of Commestible things but also of Potable Things which doth simply exhibit Blood unto our Body Likewise there may be extracted out of Blood Quintessences as well as Arcanaes concerning which we do not here speak in the least but have determined to speak of Magisteries onely and to conclude each in this one process Take the Bloud which being shut up in a Pellican let it so long transcend or rise up upon the Horse-belly or Dung-hill until the Third part of the Pellican be filled for all Bloud in its Rectification is dilated according to the Quantity and not according to the Weight This time being finished thou shalt Rectifie it by a B. By this way the Phlegms Separate and the Magistery remains in the bottom the which being shut in a Retort with the Seal of Hermes Distil it nine times as we have Taught in the Book of Preparations By this way shalt thou have the Magistery of Bloud The End of the Sixth Book c. THE Seventh BOOK OF THE ARCHIDOXIS Of Specificks IT now remains that we speak of Specificks in the which there are exceeding admirable and great Virtues which do not derive or take their Original from Nature as in reference to Heat and Cold but they have besides those Qualities one only Nature and Essence as we have hinted in many places That same Specificality taketh its Original and Rise from External Things as when you throw some Wood into the fire and it burns that now is not an Action of its proper Nature but is Wood or a Wood. Essence Therefore also Specificks are generated from a Conjunction as when Mastich and Colophony are framed together an Attractive is produced the which neither of them is per se or simple Or when Turpentine is Coagulated there is made a Stone thence-from which attracteth Iron to itself like the Magnet Many more such like Things there are which have such Virtues but yet 't is from their Compositions and from without Ellebor also is Composed of the Liquor of Stone and Earth by the Composition of those Two doth arise the Specificality So the Oyl of Cherries with Vinegar do after their digestion become a Laxative and yet neither of them doth of its own Nature loosen Wherefore those kind of Specificks are born of their own proper nature by the Composition of their Elements and a proper matter no otherwise then as Tincture or Colour the which doth not arise from Cold and Heat but from the Composition as Galls with Vitriol produce Ink whereas neither of them is black So likwise Sal armoniack and Urine do make a black Colour and yet are both of them white The same is to be understood of Specificks viz. That they do in-likemanner receive their Original but some things which assume those same Virtue from without may be in any Herb but yet not in One kind or property the which is to be thus understood viz. Wheresoever the Magnet grows there is a certain Attractive as Colocynthis is a Purgative and Poppy an Anodine This now proceedeth from the Composition existing in them from whence it comes to passe that every Magnet is attractive and every Colocynthis purgative But the Case stands not thus with the Specificks from without the Condition of them is thus viz. If one Flint should have the Virtues of the Magnet and another like it should have none now this Specificality shall be external or from without but yet t is rare to find a peculiar Condition or Quality to be in One Herb and yet not as well in Another that is like it Furthermore although many such like Specificks do arise from Influences yet neverthelesse we will not much dispute in this place concerning their proceeding or not-proceeding therefrom but will reserve that for its proper place in Physick and rather forbear here Besides There are to be found many Specificks as Odoriferous Specificks which have their Original from Composition and Digestion as the Water of Vitriol Distilled with Sal armoniack resembles the Odour of Musk and yet neither of them have such a smell per se. Many more such things there are that become Odoriferous and were not so afore and do got a noble Odour as a Rose or Lilly in whom there 's no Odour at the beginning but t is at last stirred up by Labour Digestion and Separation In like manner Cow-dung is a stinking Excrement but if it be but Elevated or Distilled it gets an Odour of Ambergreece but the residue of the matter that abides in the bottom stinks more loathsome then mans Ordure Some Specificks are Diaphoretick and provoke Sweat which receive such a Virtue from a Composition as a burning Coal put at top of a fat Earth emits a Vapour So likewise Ginger thrust into or conveyed into the body burns and is to be extinguished as Calx or Lime with the pouring on of Water This Heat happens to the Ginger by reason of that acuity or sharpness which it contains in it self and is Coagulated with an hot Element as a Lime-stone which is brought to such an heat by the fire For every Diaphoretick is the Calx of the Liquour of the Earth even as we mention it in the Book of Generations In like manner do even Purgatives proceed from a Composition as Rhubarb the which also is the Calx of a Liquour but yet with a certain difference and distinction interveening For as Tartar being burnt is Resolved into a Water and together with it all its Liquidity if it shall be laid up in a moist place So is it also with Rhubarb and so may you judge of other Purges which have their Original
Archidoxis may publickly call themselves Theophrastists and acknowledge me to be their Monarch may follow me as to Labouring may frequent my School and may contrariwise cast away their old Fathers under the stall And although they may privily get some Experiment from some miserable simple Country Clown or elsewhere yet they shall not understand the great Arcanaes of Administring my Medicaments and so consequently will purchase more Disgrace then Honour therefrom And therefore although some Old Wiâ—e hath told them That the Chicken or the young of the Swallows that Cranium viscus Quercinus c. are a certain Cure for the Falling Sicknesse as in very deed it is yet shalt thou not herewith Cure it But whence is it or what is the Cause 'T is this because thou understandest not the way of the Administration nor the great Ilech nor wilt thou be able to Learn it of thy Galen unless thou frequentest my School and learnest Philosophy according to Christ and not according to Fiscus or a Promoter Now then seeing that Viscus Quercinus doth not afford thee Help thou supposest it to be too weak by it self and therefore thou Correctest it with other Herbs and Composest a great Mixture of Sixty parts or more these thou dost Digest and Purgest the Excrements by them but thou canst not Expel the Disease therewith because thou understandest not neither the Simple nor the Compound nor the Administration But Would they have thankfully accepted of my Dostrine and cast their Red Cap or Fools Coat that they have received of Galen behind the Door and would withal have submitted themselves under my Discipline I would have put on them a better Cap yea the Cap of even Fortunatus himself in the which doth lie more Art then in all the other Writings besides insomuch that they should not need to put it off in the Presence of any body but be able to Cure Chronical Diseases equally as well as Fortunatus Restored the Kings Daughter But indeed they are unworthy of any better and are to be Accused as culpable of their own harm because they have known nothing of the Magnalia and Misteries of Natures Sanctuary nor of that Coelestial Treasury which is liberally Revealed to me from above in these last Times and Seasons of Grace the which things do make a true Adam and wonderful Physitian according to the Enochian dayes in the understanding and preception of new Generation But those Ignorant braggers have Refused it and therefore I will no farther pitty them but leave them in their Ignorance But because there 's no doubt but that amongst such a great multitude of men concerning whom there 's mention made in the 4th of Esdras the Lord God will reserve some very smal number of some of his Elect who will be desirous of faithfully following my Theophrastical Doctrine and of loving the Truth and of helping their Neighbours in their Necessities and Diseases out of a true unfeigned Christian Love and not for Gain and Ambition but for the pure Love of God And are also desirous That the Wonderful Works of God may be made apparent by the Light of Nature albeit all men are not born under such a Constellation as to apprehend the meaning of our Books without the help of God though they diligently study them Because therefore of the sincere Intention and Love of such and that they may comprehend the true Foundation of our chiefest Writings and Arcanaes concerning Medicine and may arrive to an happy end And that the most precious Treasure of Nature that God hath Revealed unto me may not be wholly buried with me We will therefore Write this little Book for them and will therein cleerly shew the Foundation or Basis of our Archidoxis and Universalities and will Teach the Preparation of the several Arcanaes the Quintessences the First Entities and Magisteries But that this Clear Light may not come to the Ungrateful and the Unworthy I do exhort all such as have the Possession or Understanding of this Book and do bind thee by the most great Sacrament and the Oath thou hast made to God in thy Baptisme that thou even Concealest all these things privily and as the most noble Treasure of Nature and that thou doest not admit any Unworthy Person thereunto but that thou Honourest it as a most blessed Talent and servest the Necessities of thy Neighbour therewithal The Lord God bestow his Blessing and Grace that whosoever Partakes hereof may rightly use it THE Tenth BOOK OF THE ARCHIDOXIS OF THEOPHRASTUS Comprehended in Ten several Chapters CHAP. I. Of the Separation of the Elements THE four Elements are commixt with each other in all things but yet in every thing one onely of those four is perfect and fix and that Element is the Predestinated Element wherein the Quintessence Virtue and Quality doth lodge but the rest are imperfect Elements and as a bare Simple Element wherein there 's no more virtue then is another simple Element and they all are as an habitation of the true fix and perfect Element on which accompt also they are called Things Qualified And whereas some do imagine the body to be the true Element and Quality and that it discovers in some sort the virtue of the true Element the reason thereof is this because the body and likewise the three imperfect Elements is tinged and Qualified each according to its nature by the fix perfect and Predestinated Element or Quintessence as with its Inhabitant For Example In some things the Element of Water bears rule in other bodies the Fire is chief in others the Earth and in othersome the Air So then if you would have the fix Predestinated Element Separated t is expedient that the House thereof be broken open But now this breaking up the House or dissolution is performed by several wayes as is cleerly spoken of in my Metamorphosis in the Book of the Death of Things If the House be dissolved by Aqua Fortis or strong-Strong-Waters Calcinations and such like this alwayes it to be observed that the dissolved be separated from the fix by vulgar distillations for then the body of the Quintessence comes over in the manner of Phlegme but the fix Element abides in the bottom But whereas we take no great Care about the House or Habitation but diligendy Enquire for the Inhabitant only t is needful that we find him in the fix Predestinate Element and from thence extract him according to the manner of a Quintessence and so consequently that fix Element is to be dissolved by other more powerful Artifices then by Calcinations Sublimations c. and the Pure be Separated from the Impure The Pure is the Quintessence but the Impure is the Tartareous Superfluity which is permixt in every Generation Concerning which see the Book of Tartarous Diseases But whereas my Theory is more largely Opened in my other Books of the Archidoxis my Metamorphosis and of the Generations mentioned in our Book Paramirum therefore I will not be
in the least tedious but briefly disclose the Practick Reduce a Metal prepared according to the Process in the Book of the Death of Things into a Liquid Substance with Aqua Fortis according to the manner which we have Taught in the Book of the Separation of the Elements and Separate the Three imperfect Elements by very many Cohobations and Putrefactions then the fix Element of what kind soever it be remains in the bottom and so those Four Elements are rightly Separated CHAP. II. Of the Quintessence ABstract the Volatile which comes over in the Separation of the Elements from the fix oftentimes that so the Quintessence which partly ascended with the Phlegm may be again Co-united Take then the fix Element that remained after the Separation of the Three Imperfect Elements what kind soever it be of and dissolve it in its appropriated Water each according to its Nature as we have spoken of in the Archidoxis concerning a Quintessence keep it in the greatest puterefaction distil it by Cohobation the rest per Descensum Putrifie it yet a little more distil and conjoyn all and distil it in B. M. even to an Oylinesse Then corrupt or break it with the Subtil Spirit of Wine by boiling then the Impure will settle to the bottom and the Pure will Swim at top Separate it by a Tritory or Separating Glass and that it may therewithal loose the Nature of the Aqua Fortis pour on a greater Quantity of the Spirit of Wine the which abstract often until the Quintessence becomes Sweet Lastly wash it off with Common Cold Water After the like manner are you to conceive of Marchasites Stones Rosins Hearbs Flesh Excrements and Fix Things viz. that first of all the three imperfect Elements be Separated and that the fix Element be farther proceeded with according to the Doctrine of the Book of the Quintessence When we speak of an Eating or Coroding Water understand Acetum mixed with the Spirit of Wine and such a Spirit as being often abstracted from the Spirit of Salt Nitre becomes an Acetum The fix Elements of Marcasites are to be dissolved therein to be putrefied and Elevated by an Alembick and then at length be corrupted or broken with Spirit of Wine that the Impure may fall to the bottom and Separate it self from the Pure As concerning the Essence of Gems where we speak of Radicated Vinegar understand us thus viz. that you have a sharp Acetum Corrected with Tiles or Bricks and oftentimes Abstracted from the Tartarised Matrix of Acetum Your Gems are to be first Calcined by Sulphur then dissolve them therein and Putrefy them and then Separate the Pure from the Impure by breaking them with Spirit of Wine An Essence is easily perfected out of Fruits Hearbs and Roots so that you dissolve the Imperfect Elements by the highest Secret Putrefaction of the highest heat Then shalt thou putrefie them in Dung and drive out per descensum all that is able to go out and from thence Abstract by a Destillation in a B. all the huttfull imperfect Body of the moisture then will the Predestinated Element remain in the bottom this must be not Separated from the Superfluous Impurity by corrupting or breaking it with its own Spirit or with the Spirit of Wine the which Spirit draw off and thou shalt have the Quintessence pure The Extraction of the Quintessence out of Salts as Vitriol Common Salt Salt Nitre Venus or Antimony c. is done thus viz. Cohobate them with their own proper Liquor or Water oftentimes Putrefie them with the Phlegm and abstract the Body thencefrom in the manner of Phlegm even to the fix Spirit This then dislove in Water or in their own proper Water and in the heat Saparate the Pure from the Impure with Spirit of Wine CHAP. III. Of Magisteries MAgisteries do well deserve to be called Mysteries because of the great Tinctures they shew in an appropriated Menstruum viz. in Acetum in Wine and as we there mentioned so likewise do we here enjoyn that respect is to be had onely to such concordances or uniformities as are commodious for the extraction of the Magisteries for if you take Destilled Vinegar you shall not tinge Water but wine into Acetum because the Tincture or Vinegar was made of Wine Didst thou but well and rightly know the Magistery of Acetum thou wouldst likewise well enough understand the Book of Magisteries In the Magistery of Vinegar this is to be considered That first of all you make the Tincture that is the Vinegar out of Corrupted Wine by that serment that is allyed or a kin thereto naturally as for Example by Tartar then with a small Quantity of that same Acetum may you tinge a most great Quantity of Wine first corrupted and putrefied into the best Vinegar in a short time If therefore you intend to convert Merals into a Magistery and plainly to tinge the whole body into an Essence t is expedient that you take a chief and Open Metal to which all the other Metals are by Nature allyed the which you must corrupt or break in its own Matrix which is placed in Water and is termed the Mother of all Metals and you must purge it from the superfluous Elements and reduce it into its first liquid Ens that is into a most sharp Metaline Acetum as often as all the Metals are digested therein they are necessarily Transmuted thereby into Acetum that is into a Quintessence But now even as Wine must be in some sort afore corrupted if you would have good Vinegar quickly prepared thence-from even so in like manner must the Metaline bodies be afore corrupted or putrefied and mortified as is spoken of in the Metamorphosis in the Book of the Death of Things and then are they truly called Potable After this same manner also are the Magisteries of Marcasites to be prepared even as the other Magisteries are in which said Marcasites is in a manner more Virtue to be found then is in Metals and by our dissolving Water is to be understood the Water of Salt But the Magistery of Gems is this viz. You must first Calcine them with Sulphur for four Hours then Reverberate them and afterwards burn them with Nitre then boyl them with Simple Water eight Hours Filtre and Coagulate it and Extract it with Spirit of Wine The Magisterie out of Gums and Rozins as for Example out of Turpentine and Amber is made after this manner First boyl them in Spirit of Wine then Corrupt them in new Spirit of Wine commixt with a dissolving Water viz. of Salt and Distil it thencefrom The Magistery of Herbs likewise as also of all Spices and Fruits is thus done First of all let them be fermented like Must or new Wine then draw off from them a Spirit as from the feces of Wine in that Spirit digest the putrefied Herb oftentimes renewed with new Herbs until the Spirit become four times the Quantity it was But because there 's frequent
that the Halâ—yon or King-fither is not thus renovated nor restored from his own nature but because its nature is such as to be nourished and live on first Entities on this wise when it seeds on the bodies of herbs or seeds and such like his stomach doth by digestion reduce them to their first Ens and doth afterwards our of that first Ens perfect the operations of its Renovation and Restauration for that Birds digestion hath its predestination naturally to first Entities only whence it comes to pass that he doth first transmute all his food and drink into a first Ens and therefore likewise doth he seed only on such bodies as do regenerate and restore with which bodies he is even from the very beginning alwayes provided for and nourished with by his Parents or Dam this also is his nature viz. to be renovated and restored after death and that for this reason because the first Entities cannot at all have their progress or full course in the Bird whilest he lives for the life of this Bird takes away all the virtues thereof by converting them into bloud and flesh but being dead he flourisheth according to the yearly seasons And even as the first Entities disclose and produce themselves in the earth even so in like manner do they then even in the Bird it self put forth themselves and so renovate and restore the dead flesh and this is in nature her self a very wonderful Argument of its most great virtues and power And now were not these things apparent to sight they would seem incredible although thus described by many a one for this cause also doth it happen that the Halâ—yon's do renovate themselves at different times viz. some of them sooner some later or flower according as they have either more early or more late eaten the first Entities for some of them are born and do come forth either sooner or later then other-some do In like sort there are very many Vermine or Worms renovated and restored and that for this reason Because they are fed and nourished by first Entities while they are as yet in the Earth imperfect Many more wonderful things are there that are hidden yea far more then are known or openly manifest concerning which I could write more largely but that it would be too much wide from the Text of the Book of Renovation and Restauration And although we cannot so very well take or get the first Entities as we have written of them or have them in the same Essence as we have demonstrated before yet nevertheless ' t is a thing possible unto us for if we know where the Mineral of Goldlyes hid we shall even theâ—e find its first Ens if we but come afore its perfection for there are certain signs whereby it may be known in what manner the form of the Metal is posited viz. thus Whilest it is in its first Ens it makes trees fruitful and the bottom viz. the Earth fertile it renovates old trees that have produced no fruits for these twenty yeers for when the first Ens of Gold shall lay hold on them or on their Roots they again begin to live and flourish as before but albeit that there are many more admirable things done by the first Ens of Gold then we write of yet notwitstanding these things are sufficient for the demonstration of the 〈◊〉 Ens that viz it is there But when you 〈…〉 or some 〈…〉 and to be noted that tremeâ—tal is 〈…〉 and that it â—â—â—h betaken 〈…〉 these are â—â— be accounted a 〈…〉 of the other 〈◊〉 as 〈…〉 those of Gold When therefore such a 〈◊〉 â—eeâ— oâ— found â—ut 't is to be understood 〈◊〉 〈◊〉 very fiâ—â—t Eâ—s is not in the 〈…〉 up as 〈◊〉 in the hear as it is when it lies in its peâ—â—â—ction but is dâ—â—ated in that place 〈…〉 And therefore this earth is in the virtues of the first Enâ—â—ies for oâ—t of it â—â—e they 〈◊〉 as 〈◊〉 in Celâ—ndinâ— when 't is not as yet compounded or â—â—â—moned 〈◊〉 Ens is in the earth in which it oath its situation for this reason a like earth must be taken be then it much be at length extracted therefrom as we have demonstrated concerning the 〈◊〉 of 〈◊〉 you are likewise 〈◊〉 that there is this 〈◊〉 between the 〈◊〉 Ens and perfection 〈…〉 â—an Renoâ—â—e and 〈…〉 but being perfect it 〈◊〉 â—nely the naturâ—◠〈◊〉 iâ— as to incline thither â—â—â—d as 〈◊〉 but yet â—â—perfectly So then you are to understand from hence that if you would have from them the virtues of those first Entities then 't is 〈◊〉 that you remove thâ—â— from their coâ—â—ulation and 〈…〉 as is demonstrated in Aâ—â—â—nâ—â—'s and Quintessences but yet every thing in its first 〈◊〉 hath 〈◊〉 〈◊〉 Nor let a Philosopher wonder here 〈…〉 that out of a certain earth in which an herb is essentially born before it be incorporated all the virtues of that herb may be extracted 〈◊〉 that the virtues may be 〈◊〉 kept or preserved and the earth may be again put into its place and in such wise as that 't is thenceforth but a meer earth not hath in it any fruitfulness at all because its first Ensâ—â— â—â— now sequested from it that lay in the earth from thence its wont to come to pass that the virtue of such a first Ens may be shut up in a glass and be brought to that state as that the form of that same herb may grow in itself without any earth and after 't is wholly grown may have no body but be notwithstanding a formed thing like a body the reason whereof is this because it hath no liquor of the earth from whence it follows that the stalk thereof is nothing else but a certain apparition to the sight which may be again thâ—â—st down with your â—â—nâ—er into a juice in the likeness of asume 〈◊〉 which demonstrates the Substantial form but not perceptible by the touch In such like growing things is the Quintessence altogether incorrupt and in its highest perfection as in the earth Therefore there is born after this manner out of the first Ens of Gold a concluded or inclosed Gold which in touch is like to a â—ed water and is stirred up and is exalted after the manner of Gold But enough of this Let 's therefore now betake ourselves to the practick of those things as do Renovate and Restore provided they be prepared according to the possibility and rule of Art the which though briefly described by us yet are evident enough for those intelligent men that have a good knowledge of Medicine and Philosophie So then such things are to be known in the first place as Renovate and Restore as we have demonstrated and the first Ens of them is to be extracted and by it is a Renovation and Restauration to be made but for a close of this matter thus treated of wee 'l set down four Mysteries viz. of Minerals Gems Herbs and Liquors as
thou have no need to drink out of the pits of the Philosophers nor shalt thou have any thing to do with the dead-buryers but shalt be able to serve thy Neighbour well and bring praise and honour to God He that is a master of Hares dung even so let him remain with him is neither help nor counsel These things I was willing briefly to set down in this my little Book of the Philosophers Stone least men might imagine that Theophrastus cures many Diseases by Diabolical means If thou followest me aright thou shalt do the same and thy Medicine shall be like unto the Ayre which pierceth through all open things and is in all things driving forth all six Diseâ—ses and immixing it self Radically whereby health â—â—â—y succeed in the place of the Disease For out of this Fountain doth True Aurum potabile abundantly flow nor can better be any where found Accept of these Instructions as a faithful Admonition and do not reject and vilisie Theophrastus before thou knowest what he is I am â—â—willing to set down any thing else in this Book though it would have been necessary to say somewhat of Aurum potabile and to speak of the Liquor of 〈◊〉 philosophically But I shall onely hint at these things the which if they are but rightly prepared are not to be contemned in their virtues But because my other books do â—eat much and declare sufficiently enough as to these things viz. What a true Physician ought to know I will even here forbear hoping that this little Book will not be altogether fruitless but rather be a sufficient Counsellor to the sons of Learning The Lord bestow his Grace for his Own glory and honour Amen Paracelsus his way of Extracting Mercury out of all METALS TO extract a Mercury out of Metalline Bodies is nothing else but to resolve them or reduce them into their first Matter that is into Running-Mercury viz. such a Mercury as it was in the Centre of the Earth before the Generation of Metals viz. a moist and viscous Vapour containing in it the Mercury and Sulphur of Nature invisibly which are the principles of all the metals such a Mercury is of unspeakable Virtues and possesseth Divine Secrets This Reduction is made by a Mercurial Water which neither Iohn de Rupescissa nor others what ever boasts they have made thereof ever knew It is therefore by much diligence to be known and to be handled or improved with unwearied Labour On this wise therefore is the said Mercurial Water to be prepared Take Mercury seven times sublimed with Vitriol Salt-nitre and Allum three pounds Of Sal Armoniack clear and white thrice sublimed from Salt one pound and an half Both of them being ground together and Alcaolizated sublime them in a Sublimatory in Sand for nine hours Let all cool then take off the Sublimate with a Feather and sublime it with the remainder as before Repeat this operation four times until it will sublime no more and the Masse remain black in the bottom and flowing like to wax cool it and take it out and grind it again and put it in a Glass-Dish and imbibe it oftentimes with the Water of Sal Armoniack but let it be the prepared Water and let it Coagulate of its own accord and then again imbibe it and dry it even till nine or ten times until it will be almost no more coagulated Then grind it subtilly upon a Marble dissolve it in a moist place into a fair Oyle the which you must rectifie by distillation in Ashes from all fece and residence Diligently keep this most chief and principal Water of the which Take eight Ounces and put thereinto one Ounce and a half of most purely mundisied Leaves or Plates of the best Sol or Luna set it a digesting in hot Ashes in a shut Glass for eight hours Thou shalt see thy body in the bottom of the Vessel transmuted into a subtile Vapour or Mercury The Solution being made of the whole Mercurial water separate it from the first Matter by Sublimation in an Alembick with a gentle fire and keep it in a glass vessel diligently By this means shalt thou have the most true Mercury of a body the use whereof in desperate Cases provided it be wisely used is miraculous and caelestial and therefore not to be revealed to the unworthy The Sulphur of Metalls by Theophrastus The Sulphur of Metalls is an Oilyness extracted out of them the which is endued with abundance of virtues for the health of Man One Sulphur is extracted out of Metalls afore they have endured the fire as for example Out of golden or silver Marcasites c. according to the nobility of the Mineral so is the Sulphur noble and excellent So likewise out of the Mineral of a Marcasite and Cobolt each as its nature and propriety is The more common way of the extraction thereof is this viz. You must take Vineger excellently well distilled such as hath stood for 24 hours upon a caput mortuum of Vitriol Salt Nitre and Allum distilled and been distilled by an Alembick thence from This I say must thou powr upon the pulverized metalline body in a glass that it may overtop it seven singers and set it to digest in a Horse-belly for nine daies then take the coloured Vineger and distill it in ashes even to the Sulphureous oil the which you must rectifie in a B. or at the ☉ so shalt thou have a most true Sulphur of the metalline body the which thou must rightly make use of according to thy discretion An extraction may likewise be made by a sharp and well-depurated Lixivium But these other Sulphurs are not so profitable as to the inward use of the body because of the Alkali of the Ashes out of which we make a clavellated gnawing Salt and because of the Calx or Limyness which such Lixiviums are made withall The Sulphur that is thus extracted may be washt with sweet water and be Precipitated but the digestion afterwards requires twice the time The Lixivium also is to be rectified by the sublimation thereof froÌ„ all terrestrial residence lest that such Sulphurs being incorporated with it become corrosive to the destruction of the sick the which to prevent the said separtion is to be made And so much concerning the Crude Sulphurs But now as for the melted and depurated Metalls you may extract their Sulphur too There is not given a more certain a more noble and better way then by the water of Salt or its Oile prepared on such wise as I have evidently described in my books of Alchimy for such a Water doth sundamentally and radically extract out of all Metalline bodies their natural liquor or Sulphur and most excellent Crocus as well for Medicinal as for Chymical operations it resolveth and breaketh every mettal bringing it out of its Metalline nature into another according to the different intention and industry of the workman The Crocus or Tincture of Mettalls The Crocus of
Metalls is four-fold viz the Crocus of Sol Venus Mars and Chalybs that of Chalybs or Steel is the better 't is extracted by Reverberation or Calcination reducing the said bodies into a powder So Iron filed is consumed by Rust the Consumption of the Rust is made by the inhibition of those things which cause Rust and by a decoction extracting the colour of the Rust. Take old Vrine powred off from its residence viz. some Cups of it in which dissolve three handfuls of Salt ground strain it boil it and scum it well Herein again dissolve an handful of Vitriol beaten and two Ounces or three of Sal Armoniack beaten and scum it again very well With this Liquor imbibe the silings and boil them until they are pulverisable the which powder you must reverberate with a strong fire continually stirring it with an Iron rod until it pass from one colour to another and at last into a most lucid Violet colour out of which thou maist easily extract the Tincture by spirit of Wine or distilled Vineger and by the separation of the Elements gather the abstraction left in the bottom of the vessel with which thou maist effect wonderful works as well within the body as without As for the making of Crocus Veneris do thus Take one pound or two of the best Copper-rust or Vordigrease alcoolizated powr thereto plenty of distilled Vineger and stir it well thrice every day Pour off the colour'd Vineger gently and totally sublime or distill it in ashes even to a dryness Let this powder be afterwards washed nine times with warm water from all the sharpness and be dried so shalt thou have the prepared Crocus of Venus or the Flos of Brass out of which thou maist if thou wilt easily extract an Oil according to the precepts delivered in the great Chirurgical work where also its use is explained The Crocus of ☉ is to be extracted by the water of Salt by which the Metalline nature thereof or Malleation is broken the residence is to be washed with hot water and the Crocus to be extracted with spirit of Wine the which being again separated the Crocus will remain in the bottom the which by elevation by the degrees of fire in five times sublimation is changed into a Liquor or the most true Quintessence of Sol. With this thou maist perform miraculous things but hereto is required not a putatitious but an industrious and skilful Artist FINIS Theophrastus of Hohenheim OF THE Virtues of the Members The First Book treats of the Vertues of the Spiritual Members The Second of the Vertues of the Inward The Third of the Vertues of the Outward Members The First BOOK Of the Vertues of the Spiritual Members CHAP. I. Of the SPIRIT of LIFE THE Spirit of Life is a Spirit planted in all the members of the Body whatever Distinction they are denominated by It dwelleth in them all and in each of them and is the One or sole Virtue of them all promiscuously 'T is it that is the supreme and most noble Grain by which all the whole members live But according as 't is extended or disâ—used so doth it become various answerable to its various Seats For in the Heart it is so acted as to assume the Virtues of the Heart which property it is not fraught with in the other members So likewise in the Liver it gets the virtues of it and performs that Office there onely and not in the other parts The like is to be judged of the Marrow but although that these Virtues are either perceptible or not perceptable yet the virtues of all the members are uniform nor are they any otherwise to be understood then thus viz. That the virtues of the Heart do in some sort onely differ from those of the Bones whereas the virtues are but One notwithstanding For the Virtues that sustain and conserve the Bones are not weaker then those are which refresh and strengthen the Heart for there 's as much of importance scituated in the Bones as is in the Heart So in like manner the virtues of the Spirit of Life in the Brain are not of more excellency then those in the Marrow And although by reason of the use and necessity of that in the Brain the contrary seems true yet the necessity of the Marrow is as much as that is of the Brain and the virtues of them both are alike The like consideration is to be had of all the members of the which though some seem worthier then other some yet 't is but one onely Spirit of Life that is the Governor the Virtue the Efficacy and Operation of them all CHAP. II. THE Spirit of Life ariseth from external Causes or Generations and not from Natural according to the Flesh For as the Generation of the other members iâ— twofold so the Generation of the Spirit is simple and is united with the body and the members as we have said this likewise is the cause why as in reference to its own Virtues it cannot be strengthened unless the members themselves be healthy and strong for by how much the stronger healthier and chearfuller a Member is by nature by so much stronger and more refreshingly doth the spirit shine forth And therefore we must not by any means attempt to conserve strengthen and advance it as 't is a Spirit of Life but onely thus viz. by conserving and strengthening the members which have their birth from Nature in their first Integrity and Original Healthfulness this being done the Spirit doth in it self become more enlarged and more strong But yet there 's One thing that appertains to the Spirit onely and 't is this viz. That it be occupied in the Open Passage and kept unstopt Concerning which Oppilation or stopping if it chance to happen we will here annex a peculiar Treatise then after we have so done we will annex two little Books of the Members that govern themselves as shall anon follow You must therefore know that the Spirit of Life may be so stopped that unless the wayes and pores of its passages be opened it may be strangled for the second Generation is nothing else but a Vapour and the Spirit of Life lives in us in the form of a Vapour as the Nature of the second Generation which is made without Nature or Externally therefore the Pores are to be immediately opened even at the very beginning viz. In the Marrow in the Flesh in the Veins in the more principal Members in the Bones in the Ligaments in the Nerves in the Joints in the Bladder in the Diaphragme in the Matrix in all the members none excepted for this Spirit is likewise placed in the Brain as well as in the Flesh and passeth through the Brain upwards downwards and penetrates the Pia Mater and Dura Mater and runs through the Heart and its Case and the Chest of the Gall and the Regions of the Reins and the Centre of the Bladder and possesseth as wel the place
but Relolleaceous Nevertheless hence it is that on what part soever it is turned or inclined it cannot dye For who can separate or take away that which is an Individual from that under which it lies hid But in this place we speak of cold and hot Cherioes and not Relolleums As for the Rest of what may be here desired You may read it in The Discourse of the Original of Diseases CHAP. V. LIke as I have in the former Book delivered in many and sundry Rules the knowledge of the Nature of those things which is either hot or cold So in this place the present Rule now to be observed iâ— concerning Hearbs the most of which part are cold and dry alias moist yea and such as have in them a certain obscure viridity Now although thâ—â— these are esteemed hot yet are they truly cold is Vervain shepherd purse Othersome are reputed cold whereas they are hot as Bugloss Dill and that on this Account Because the Coagulated Humidity brings by its Congealation a most great driness and the Resolved Siccity doth not resolve without some little moisture because of the Cherionick Nature For 't is evident that otherwise nothing can be begotten of the Element of the Earth but it must be hot nor of the Element of the Water but it must be cold for this is the Order of Nature But that no such thing doth come to pass the External Elementatedness is the reason thereof for it corrupts and breaks the former Nature Wherefore 't is to be heeded and dealt with according as is its Cherionick-nature that is according to the Guidance of Experience Likewise because the same Nature whether it be hot or cold doth not form the body under which it lies hid there 's no need that you should pass so much for the Body but bestow all your Experience upon the three aforesaid Natures according to what we have afore spoken in the first Book CHAP. VI. LAstly the Physician is to observe the bodies of such things as 〈…〉 for all those Bodies in which these things lie hid are nothing else but â— Liquor under which is hidden that which is Cherioniâ—alâ— but the liquor is Congealed in like manner in or with its own Element even as the Iliastes hath brought it forth wherefore the separations of Nature do again resolve that which Nature hath Congealed and in this resolution the two aforesaid Natures are separated Hence 't is evident that the Externall Elementated things of Nature are the Relolleum-accident of Nature and being apart do not partake of any Virtue So likewise 't is clear that the other Nature is fully and most perfectly present in such things as abide in their proper Innated and in their proper Accidental Quality both of them in their separation From these things 't is evident that there 's nothing in-born hot or cold but that which is Innase doth neither profit or disprofit any one Yet besides there is another certain Nature which induceth an heat or cold according to which we judge of the heat or the cold viz. by the Cherionicall Testimony or Touchstone by the mediation of which every sickness is to be healed for that same Frigidity or heat doth upon its ingress or entring in incline to or betake it self unto the sickness or distemper the which its Innate property doth never affect All these things are to be found in the Book Of the Conjunctions of things in the Proprieties of the two Natures according to the three Principles and that according to the prescription of Philosophy Moreover you shall see the Order of the Degrees in the following Chapters and that according to the reason and Nature of their Elements CHAP VII These things following are of an hot nature such things as come forth from the Earth do possess the first Degree of Heat Dittander Lyons foot Anthor or Rosemary flowers Lacca Dadder of Time Fig. Broom Costus Pennyroyal Humulus Lencopiper Hartwort Cretamus Scammony Teazels Basill Horehound Sagapen Agrimony Gâ—ntian Eaecampane Cipress Great spurge Gallingall Philiâ—endala Blouawort Laudanum Claves Moncks Rhubarb Macropiper Fonrel Granes of Paradise Civonia Bawme Chamepitis Badellium Fumitory Thistle Cheiry Mellilot Clary Fiâ—la Calamus Hirundinaria Pâ—oâ—y Ginger Flammula Herb of Paradise Lavender Mustard Calbanum Gamandrea Liquorish Succory Cubebs Cardamoms Marjoram Mother of Time Opopanax Ammoniacum Aireal things do claim the second Degree of Heat Tereniabin Nube Chaos Ilech Such things as proceed forth from the Water are in the third Degree of Heat Vitriol Sulphur The Golden Talck Copper The Topas Carniola Both sorts of Arsenick Red and White The Kakimia of Salt The Granat The Red Marcasite Congealed Salt Sal Gem. Gold Smaragdine Copprose Molten Salt Argent Vive Realgar The Kakimia of Sulphur The Chimeaolae Calcis The Iacynth The Crisolite Ogorum Feathered Allum The Ruby Such things as come forth from the Fire affect the fourth Degree of Heat The Hot Lightning Every Aetna The Hot Hail CHAP. VIII The following things are of a Cold Nature Such things as are produced out of the Earth are Cold in the first Degree DOdder Strawberries Comfrye Brancursine The Mandrake The Rose Acetum Cicâ—nidion Chesnuts Water-Lilly Lentils Eyebright The bitter Veâ—ch Mallows Herb-Mercury The Pomegranate The four greater cold seeds The Flowers of Mulbery Ribes Dates Beans Galls Crispula Ath. The Gourd The kinds of Sanders Tragacanth Nightshade High Taper Lettice Endive Gladwin The flower of bread Corn. Henbane Purslane Citron The kinds of myrabolanes Ripe Apples The fourlesser cold seeds Melon Snapdraggon Pisa. Darnell Lilley of the Valley Cowcumbers The greater Arrow head Fleawort The kinds of Poppies Such things as are produced from the Ayre possess the second Degree of Cold. As Nebulgea Such things as proceed from the Water possess the third Degree of Cold. LEad Camphire The white Kakimia Electrum terrae Thallena alterrea Thallena frigida Antimony Hoematites The 3 sorts of Tin Alumen de glacie The silver marcasite Iron Silver Alumen Entali White talk The three kinds of Corrals Lotho Aqua glariona Such as are produced from the Fire are of the fourth Degree of Cold. Crystall Arles The Baeryll Cold lightening Citrinoeus Cold Hail Citrinula Snow Ice CHAP. IX T IS therefore to be observed that by what reason or consideration every thing proceeds from the Elements by the same Reason also doth it posses the same degree according to the aforesaid Rules Moreover whatsoever sensitive thing exists from the Elements the following figure will discover The subsequent Sensitives which proceed from the Earth do occupy the first degree of Heat as Men. Children or Boys Capricorn or the Goat Leopards Lyons Horses Oxen. Bears Rams Wolves Cocks Foxes And such like The following Animals born from the Ayre do obtain the second Degree of Heat The Eagle Ostritch Phoenex Swallow Sparrow Heron c. And all flying living creatures except such as are in the Water Those which are generated from the Water have the third Degree of
virtues give an assault onely in the Synodoia othersome in the Mania or Madness others in the Aschlyte others in the Lethargy c. And this is to be imputed to the concordant property I esteem it worth knowing in this place that which lyes hidden in Nature as in Gelutta or the Herb Chameleon and Bawm which renovate and convey away the Disease without any virtue of the Degrees viz. in renovating and repairing the former Juvenility or Youthfulness and Lustiness But by what reason or cause and by what virtue these things are done is declared in the Book of Long Life as some certain peculiar Mysteries which besides Arcanum's are in the Nature of things Wherefore I think it expedient to pass them over in this place that so I may prosecute what I have begun concerning the degrees of the four Elements And although here are many and sundry virtues which do overcome and conquer Diseases some by their diaphoretick Nature others by a Narcotick others by other properties yet as for these things I refer them to those that give their mind to Theorems and Speculations CHAP. IV. EVery Confortative it temperate In this place the Substance will impead or hinder nothing be it cold or be it hot yet notwithstanding it will not at all endamage the Quintessence in its work Moreover every Specifick is a Quintessence without any corrupting or breaking of its own body Besides there is nothing temperate but the Quintessence all kinds of bodies are Elementated in nature and in their proper accident The degrees of Health Such things as proceed forth from the Earth do possess the first degree of health as All kindes of Herbs Seeds Roots Sponges Animals Flowers Barks Fruits The things of the Ayre have the second degree as all kinds of Birds Those of the Water have the third degree as All kindes of Metals Marcasites Kakimeaes Salts Minerals Rosinous Sulphurs Fishes Gems Stones The things of the Fire the fourth Degree The Tincture The Stone of the Philosophers Albeit there are some other virtues also so be observed which lye hid in Herbs and not in flying things nor in Metals even as the Vrsina the Carlina or the Carline thistle declare the which admit in themselves other different virtues besides the degree amongst which also is the Smaragdine which besides others admits of another 〈…〉 in it self yet they tend not at all to be 〈…〉 onely external virtues and do not at all 〈…〉 CHAP. V. HItherto we have spoken of 〈◊〉 now for Laxatives and their degrees therefore first of all us to be observed that that division or distinction by which Laxatives are divided into four Natures is not to be observed in this place the which forsooth are described on this wife according to the ancient custom Colequintida and Scammony purge Choller Turbith and Ellebor Phlegme Manna and Capillus Veneris the Blood Lapis Lazuli and black Ellebor Melancholly Besides some things there are which drive out a yellowish or yelky Choller Others an Eruginous Others a yellowish cittrine Hydropical Water And others of that kind there be which are elsewhere described which with us are unworthy of credit and that on this account Because the former things operate by alias upon the peccant matter even in any kinds of Diseases whatsoever And by this Sentiment or Rule the innate Disposition of Coloquintida is to provoke to stool where there is Melancholly So Turbith stirs up stools not unlike to slyme even in choller and so is it with the others Wherefore that Judgement concerning the colours of the Stools or Excrements is not to be taken from the Nature of the Disease but rather from that which stirs up the stools Moreover although the Stools or Excrements do sometimes make an Exit or outpuâ—s according to the disposition by the reason of the sickness from which they are produced yet 't is to be considered without difference with or in what Purgations these stools are to be stopped vlz. not according to the nature of the four Humours but rather according to the nature of the four Degrees which do more powerfully stop the belly O great Alaoscopy by which men determine to call that in question which could not by any means be apprehended as shall be the more clearly evidenced beneath when we speake of Stools CHAP VI. LIke as I have made mention of the Degrees of Laxatives in the former chapters so in this place do I rehearse the same things whereby they may take the deeper Impression in your minda viz. that Laxatives do not wholly observe the degrees of the four Elements but have mixt degrees without any respect to the Elements Wherefore the Nature of the Disease is to be the more diligently look't into least von do too rashly abuse Comfortatives in healing a Disease but rather order and accommodate it so that it may on every side square with the nature of the disease and that thou maist in what place soever apply a degree to the disease But lest we should in this place rush into this order of purging with unwasht hands as the proverb goes this is the Work and this is the Labour 'T is to be observed therefore that sometimes there are unequal parts in the same operation in the fourth degree as sometimes Ellebor takes away that which Tithimal or Spurge cannot Likewise the Catapurias or great Spurges expell that which the other two could never bring to pass sometimes Praecipitate sometimes Esula or the smaller Spurge likewise Cassia Fistula Besides sometimes in Fevers a Laxative purgeth Febrile humors as Centaury sometimes in the Cataleptick disease as Hellebore sometimes in the Ascarides or Worms as Agarick and so in others of that kind the cause whereof is Nature and not the humors the which is here unto destinated that it may take away whatsoever is Melancholy or Cholerick or Phlegmatick or whatever other thing may relate hereto For that which you call Eruginous or rusty â—anker'd Choler may slow out from all these according to the account of humors As for all these things what mysteries each have in themselves apart experience will declare CHAP. VII AS for the Degrees of more Intense or Violent and more Remiss or slow Purging note these things which follow 1. Polypode The tops of Botim Maidonhair Turpentine Sene The tops of Elder Gamandrea Stomachiolum Manna Succory The tops of Danewort Whey 2. Siler montanus Sowbread Turbith Asarabacca Hermodactyl 3. Rhubarb Esula Vitriol Diagridium Agarick Lazulus Scammony Centaury 4. Both Hellebors Colloquinoida Tithymal Serapine Cataputia Praecipitate CHAP. VIII AS for Incarnatives and Consolodatives note and observe these things Incarnatives and Consolidatives have in themselves four degrees but the Consolidatives do exclude the Elements in the some manner as the Laxatives do 'T is therefore observable in the first place in what order or proportion the sicknesses which we would heal have their consistency in the degrees For from hence follows the like degrees of Natural things for some
are under Venus heal the Reins those things that are under Saturn comfort the Spleen those under Mercury defend the Liver those under Iupuer do respect the Lungs Lastly the things that are under Mars are referred wholly to accommodate the Gall. Besides although the Herbs together with the Simples are not governed by the Planets not the Planets by them yet is there existing a certain singular Dominion or Ruling in every Element without the commixtion of another CHAP. III. NOw for the knowledge of those Elements which relate to the Heart you are in the first place to observe that whatsoever regenerates is most friendly to the Heart ☉ as Gold Bawm Nuba c. Moreover whatsover absumes or takes away Phlegm by the interveening native fragancy of the thing is referred to the Brain ☽ such as are the Rose Camphyr Musk Ambergreese Also whatsoever quencheth or appeaseth the blood or makes it warm serves for the Liver ☿ That which provokes urin encreaseth the sperm serves for the Reins ♀ that which conserves long life is for the spleen ♄ Whatsoever deoppilates on unstops is for the Lungs ♃ The knowledge of these things consists in Experience and rather in that which is of Philosophy that is of Regeneration then that which is Medicinal that is of Diseases but yet that which is born of or proceeds from transmutation for there both the Philosophical Experience and also the Medicinal do coâ—our and so the proper and Genuine Diathesis or Disposition of every thing is found out CHAP. IV. THerefore the transmutation being known which discovers and shews the seven Species both of Cold and Hot t is to be observed that whatsoever regegenerates and expels that which is waxen old and brings cleanness and renders a thing whole and so uncorrupt is concluded under the same species or king whether it ariseth from the cold or the heat of the Elements Moreover whatsoever in transmutation consumes supersluous Humours as Salt takes away the Leprosie of the Moon is a most present Remedy for the Brain In this place you shall observe that Herbs are not to be administred on this account because they are Lunar but because they reduce and constrain Lunar things into their own power For the Brain is by no means healed by Silver or Luna but rather by those things which contend and sight with these Also whatever fortisies or strengthens against Rust or Putrefâ—ction and conserves things in essentiality as those six things which are found out in the transmutation of Metals doth by the same reason conserve the spleen uncorrupt so whatsoever resolves a Substance or a body into a Liquor comforts the Liver and expels that which is repugnant But whatsoever doth resolve so far as to separate contrarities one from another is imputed to the Lungs such as are the Alkali in Tin Last of all Whatever prepares things and renders them fit for encreasing or augmenting of transmutation such as are the conjunctions of Arcana'es is to be made use of even in the chiefest or first place As for these things seek the experience of them out of the transmutation of Nature Nor do not in the interim tire or weary out your whole life time with your pittiful and deplorable Degrees nor in those cold feeble descriptions of Herbs which the unsavoury and unprofitable Books are full of for these things are not assistants and helpers but are rather tyrannical and full of cruelty against the Lungs CHAP. V. MOreover this which follows will declare in what order or manner the seven aforesaid species or kinds are found to be in the four Elements viz. what is of the Earth of the Ayre of the Water and finally what is of the Fire by the description of which thou shalt judge of the manner of composing Receits and that on this wise Such things as are from the Earth and are of an Hot Nature ☽ The Brain ☉ The Heart ♀ Venus The Reins ☿ Mercury The Liver ♄ Saturn The Spleen ♃ Jupiter The Lungs ♂ Mars The Gall. The Viridity of Salt The Essence of Bawm The Correction of Sivet The Liquor of Brassatella The Mysterie of black Ellebor An Extraction from the Lungs The Quintessence of Celondine the Liquor of Vitriol The Quintessence of Gold The Essence of Satyrion Of Manna Of Valerian From Vsnea  the Liquor of Lunaria   Of Zilo-aloes Of Vervain   Such things of the Earth as are of a Cold Nature Brain Heart Reins Liver Spleen Lungs Gall. Essence of Geloen The Matter of LaudanuÌ„ Materia Sintorum The liquor of Sene. Compositio Cand. The Matter of Dew The Composition of Agresla or Verjuyce viz. the juyce of unripe Grapes Essence of Anthos The Matter of Pearls alias Stintorum Q. of Blood Confectio-Dubelteleph The Matter of Sulphur The Composition of Balaust ium's or Pomegranate flowers alias Anthera The Matter of Saphyrs The matter of Lettice-seed Q. of Gamandrea  The Matter of Ologâ—n     Q. of Cichorea    CHAP. VI. Such things of the Ayre as are of an hot Nature The Brain Heart Reins Liver Spleen Lungs Gaul Nuba Iloch  Cymona Hallereon Thereniabin Such things of the Ayre as are of a cold Nature Halcyon or the king-fishes Ilech Crudum Arles Crudum CHAP. VII Such things of the Water as are of an Hot Nature The Brain The Heart Reins Liver Spleen Lungs Gaul The Oyl of Mercury Aurum Potabile The Essence of Vitriol The Mistery of Mercury The Magistery of Asphaltum The Flos of Jupiter Crocus of Mars Of the ☽ Liquor of the Sun The Q. E. of sulphur The Mistery of Antimonie Rubedo de Nigro or the Red of the black The Extraction of Tin Talk Resolved Topazius éserro or the Topaz out of Iron The Essence of silver The Oyl of the seventh that is of Saturn Flos of Venus     The Essence of the sixth that is of Venus       Such things of the Water as are of a cold Nature Brain Heart Reins Liver The Spleen The Lungs The Gaul The juyce of the Amathist Both Marcasites The Tincture The spirit of Saturn The Mystery ' of Mercury coagulated The Flos of Crude Jupiter Ferrugo de Quinto or the rust of the fifth viz. ♂  The Liquor of Granat's White Talke Lapis de Physico or the Philosophers stone The Essence of Lead The composition of Gems       CHAP. VIII Such things of the Fire as are of an Hot Nature The Brain Heart Reins Liver Spleen Lungs Gauls Nosloch Calidum or hot Nosloch Such things of the Fire as are of a cold Nature Arcana's of Christ all Magistry's of Beryll Liquores Citronei CHAP. IX THE Degrees and the species or kinds of the Degrees being known then at length attempt the composition of Receits according to the prescription of the following Rule Like as there are four Elements so four sorts of Receits are to be prepared thus
Viz. Some kinds of Diseases there are which affect terrene remedies othersome desire Aereal others require Aquaous or Watery and others Ignious or Fiery First of all therefore the sicknesses or distempers are to be taken notice of in the aforesaid seven Members viz. Amongst or to what Elements they have relation for thencefrom are the Simples to be taken with which you would prepare a compound according to the reason and order both of the degrees or species and kinds of them therefore in Elementary sicknesses suppose in earthly ones the Compound is not to be prepared higher then its Degree but is to be left in that self-same Degree The like is to be understood in Aereals that nothing of the other Elements is to be thereto admixed After the same manner are you to judge of the other Elements as of the Water and Fire But that you may accommodate and proportion the several sicknesses to the several Elements this is the Work and this is the Labour For from thence happens that common Error which oftetentimes buds forth in the Gout in Paralitical Diseases and others of that kind because of the preposterous and rash order of Healing which unskilful men set upon An example you have in the Epilepsie the species or kinds of the Epilepsie are subjected to the Element of the Water Wherefore 't is to be healed by those things which are called Minerals and thus are you to judge of the rest CHAP. X. AS for the general Rules of the composition of Receits take them thus All such Receits as are to be prepared for Elemental Diseases do consist of six things whereof two are of the Planets two of the Elements and finally two of the Narcoticks Although they may be composed of but three so as that but one of each may be taken yet these are more infirm and weaker then those that are to be admitted and used to the order and reason of Healing But to return to my former sayings there are two I say which consist of the Planets on this account because they unite commend and correct the Medicine two of the Elements that the Degree of the sickness may be overcome And lastly two of Narcoticks for this reason Because the four aforesaid parts are too weak to prevent the critical day and to expel the Disease before the Crisis Wherefore in this place of Compositions you are chiefly to observe that you prevent the Critical day such Receits therefore as are thus prepared are very fitly availeable in accute very accute and the most accute Diseases the which Receits thou must make use of on every hand CHAP. XI LAstly as for the Weights observe the following Rule In the first place note the Degree least that the Degree be vanquished or exceeded by the Medicine and whether it agrees and squares with its proper degree on every part but so order it that these threefold species or kinds do not corrupt or hurt one another Next to those things dispose of and frame your Weight by this Rule First of all such things as are of the Planets reduce to four parts in the Receit such as are â—f the sâ— lements to three parts such as are of Narcoticks to one part And that my Advice may be the more clearly evinced I will address my self to those compounds which are composed according to this manner of preparation and that on this wise Take the Essence of the Planets the Elementated Essonce and finally a pure Narcotick Otherwise if the substances are admitted into the Weights the Receit becomes depraved For this composition is not to be made of the multitude of Grass or Hey according to the prescription of the Catarractists or blind Doctors but rather of the Native Virtues Thus much for the Composition of Receits in general but as for the order and reason of composing and fitting the several Receits for the several Diseases that shall be declared in the fifth Book THE FIFTH BOOKE CHAP. I. FIrst of all in the description of Receits divide the Disease into four species or kinds then refer or reduce these species into the four Elements and that degree which offers it self do thou take and proceed by the following Rule Moreover if there should happen a transferring of the Disease from one degree unto another take the same degree for thus are healed the sicknesses of the first degree which are of the Earth of the second degree which are of the Ayre of the third which are of the Water And as for that which attaineth to the fourth degree it must be healed by the Tincture only otherwise there is nothing that can be profitably used in this place Besides although I have in the former Book prescribed that a Receit should be prepared with six parts yet can it be done with three parts or the former ones may be doubled and so may be twelve in all or it may be thus described Take of those things which are of the Planets four those of the Elements two of Narcoticks one but so that you may withall according to the order of this Description dispose of the Weight on this manner Take of those things that are of the Planets four drachms of Elementated things three drachms of Narcoticks one drachm For thus stands the business viz. in the Weight and not the Number of Simples Again the force and virtue and consequently the effect of those things that are admitted into the description of this Receit hath its relation to the Dose or Endowment and not to the Weight nor to the Receit as for instance In those things which are of the Planets thou maist perceive that there is a greater energy or power then in the Elementated things but this is from the Dose or giftedness not from the Weight or Receit Wherefore the above-measure is to be observed Last of all In this place is requisite agreater knowledge of the Medicinal Art viz that you set not upon the way of healing before the time but rather handle your affairs so discreetly that where need is of purgation there purge where need is of healing there heal where of consolidation there consolidate on this manner as follows CHAP. II. AS for the composition of Receits which are prescribed for Laxatives there are two things needful which are to be ordered against the Laxation the one to comfort the other to miitigate and being thus ordered this description of Receit'is void of all danger First of all therefore wee 'l speak of that which belongs to comforting Take Spices Cinnamon Cloves Nutmegs and others of that kind But for that which appertains to Mittigation take Anodynes and let them be the least in Weight and by these two things are those other how many soever they are that are in the Receit corrected Nor is it in this place needful to observe this difference viz. What purgeth Choller or what purgeth Phlegm but rather Experience is to be look't into as to what is beneficial according as is
of an Athanar the four and twentieth In resolved sixt things a scruple and haâ—â—â— In coagulated things a Golden Crown of 〈…〉 In Alkalieâ— the yeâ—â— of an Egg is the weight In transmuted things 〈…〉 our Countrey Beans In 〈…〉 without the grain In Waters the Shell of a 〈◊〉 In 〈◊〉 reduced from their first matter the 〈…〉 of the 〈◊〉 tree or a drop of the Rosin thereof In things transmuted from the first matter the Locusta or tender bâ—d of the Poplar In all Corrosives the equal or just breadth of its place In Precipitates the weight of 〈…〉 piece of money In Liquors of the Earth the weight of the stalk wherein 〈◊〉 duâ—a hâ—ngâ— In Liquors of the Water half a Pomegranat In the â—â—ereniabin of the Air as it were the spirit of a 〈◊〉 breath In Liquors of the Fire Like the Frost-grâ—nes or Hoare-frost From the â—â—ee of the Sea One Kist From the Rosin of the Earth a Kist and an half From swimming creatures an 〈◊〉 and â—â— half Of Hâ—â—â—â—uli the bigness of a â—â—â—â—ra Nut. These are the Doses that proceed out of Fix things and to be thoâ—â— are the Karenaes of Drops and contain their own body without damage For this â—â—use the Dose here is to be understood of Fix things CHAP. IX THose things which we have hitherto delivered concerning Doses 〈…〉 so very certainly comprehend all those things 〈…〉 were necessary for universal Medicine yet notwithstanding however the case stands 't is certain that the Centre and consequently the Root its self is contained therein But furthermore let every Physician diligently consider that 〈◊〉 knowledge which he ought studiously to employ not for his own profit but for the benefit of the sick must proceed onely from the Spagyrical Art but even in all his businesses he must act Ephallâ—â—herâ—ll Albeit all these things do require a well Experienced man who as the Proverb goes hath not onely filled a sluggish and blind unprofitable Heâ—d but hath filled even the eye and mind and doth not minde himself onely but even all 〈…〉 conâ—â—â—sant For all these both thy 〈◊〉 and they make a Physician of thee Forasmuch as the Archeus and its â—aphnaeuâ— and their whole off spring 〈…〉 and the rest cannot be known by a â—ude and 〈◊〉 Physician for whosoever will know such things 〈◊〉 of necessity be well and very perfectly 〈…〉 in the 〈◊〉 and all the 〈◊〉 For 't is be 〈◊〉 ful that a Physician do exercise his 〈…〉 well in the mind as in the external 〈…〉 the Feet the Eyes and the Tongue do 〈…〉 Mâ—â—â—over 't is needful that the whole 〈…〉 by the 〈◊〉 For believe me in 〈…〉 the â—â—culty the power and finally 〈…〉 and 〈…〉 of Medicine The Seventh BOOK CHAP. I. BVt aâ— for those thing◠〈…〉 foresaid Degrees into a composition every Receit must be directed and brought to that pass as to have virtues Equal with the Disease from hence therefore you may observe that in composing of Receipts Simples alone by themselves are too too weak and not sufficient enough this being truly so t is expedient that the Physician be so instructed as exceedingly well to know and that very readily the reasons thereof thus viz. One and the same Arcanum is many times distributed into three hundred Herbs more or less all which if thou bringest into One then at length it becomes a perfect and consequently an Entire Arcanum Forasmuch as every perfect Medicament is an Arcanum the which sort I teach in the Book of the Original of Diseases and the Nature of things and do moreover demonstrate it to you by this Example Even as there are almost above two huÌ„dred kinds of Fevers and yet 't is but one and the same Feaver throughout them all From which you are to consider that the cure itself thereof is to be in like manner distributed into so many kinds for as often as there is a kind or species of a Disease so often is there on the contrary a simple for it From hence two kinds of Physicians do arise one kind is of Natural the other of Experimental Physicians In this Book therefore there is nothing so worthy of consideration as that alone viz. That the virtue and efficacy of those things pass into an Arcanum and that as often as there is a Disease so often may there be an Arcanum and that nothing at all be done in the several kinds and species unless haply the Naturalist hath a most thorough understanding what the acting or prevalenty on both sides viz. of the Disease and of the Simple iâ— CHAP. II. MOreover this is to be observed that this manner of composition consisteth in the virtues onely viz. that they be made perfect and entire for Centaury drives away Feavers and so in like manner doth the Alhuginous Nâ—ctar so likewise doth Harmel the lesser and so do many more besides them But yet verily in the well-composing a Receit t is necessary that these virtues be brought into one viz. that as many Simples at there are framed by Nature against Feavers may all of them be converted and contracted into one Arcanum and this then at length is an Arcanum against Feavers Even thus also is it in other Diseases even after the same manner are the degrees of diseases to be considered thus The Composition proceeds out of the Doses that is out of the virtues Besides in the Palsey Lavender is a most chief Magistery and so likewise Bawm is one but yet is lesser then that other Moreover it comes to pass in another case and that even in the Palsey it self that Bawm is better then Lavender and is much more powerfully virtuous Hence it often falls out that one and the same simple may in one and the same disease help 〈◊〉 man and not another Sometimes also it may take away something from the disease and yet not cure all the whâ—le disease For in the Palsey even Gold it self if you administer it rightly is a Medicine so is Viticella or white Brâ—ony Betony Masoreâ— and many others For sometimes Bâ—â—â— being taken is profitable sometimes not sometimes if you use Castor it helpeth but use it at another time and it will not profit at all Sometimes Pepper availeth when all the râ—st are defective Oftentimes also when Pepperâ— too weak the Oile of Sulphur being administred helpeth Furthermore it happenetâ— sometimes that Faâ—nâ—sseâ— being made use of are profitable all the others being used in vain You must therefore know that the virtues of Arcanums are chiefest of all to be sought after as well in the Palsey as in 〈◊〉 diseases and neither the Heat oâ— the Cold but onely that natural inbred property sprung from the Iâ—â—aâ—â—er CHAP. III. EVen thus also is it in â—â—e Falling-sickness in which likewise theâ—â— are 〈◊〉 species o◠〈◊〉 of the 〈…〉 the 〈…〉 exhibit even so many species 〈◊〉 the 〈◊〉 â—â— kness one whereof is the 〈◊〉 availeable 〈…〉 another time Likewise â—ome of these are profitable to