A NEW METHOD OF PHYSICK: OR, A Short VIEW of Paracelsus and Galen's Practice; In 3. Treatises.
I. Opening the Nature of Phy∣sick and Alchymy.
II. Shewing what things are Requisite to a Physitian and Alchymist.
III. Containing an Harmonical Systeme of Physick.
Written in Latin by Simeon Partlicius, Phylosopher, and Physitian in Germany. Translated into English
By NICHOLAS CULPEPER, Gent.
Student in Physick and Astrologie, Dwelling on the East-side of Spittle-fields, neer London.
Dogmata non juro in Paracelsi, aut scita Galeni: Vera utrius{que} placent, falsa utrius{que} jacent.
London, Printed by Peter Cole in Leaden-Hall, and are to be sold at his Shop at the sign of the Printing-press in Cornhil neer the Royal Exchange: And by S. Howes, J. Garfield, and R. Westbrook. 1654.
MR Culpepers New METHOD both of Stu∣dying & Practising Rhysick.
To the Reader.
Reader,
THis ensuing Discourse I finished when I was in Health, which had been Publish∣ed Two years since, but that the Act of Parliament for Punishing such Theeves as steal away Copies from those that Purchase them, did Expire the Nine and Twentieth Day of September, 1651. And was not Revived until the Seventh of January, 1652. I have spent Twenty One Years Study for the Good of this Nation, and have Written Seventeen BOOKS (besides those already Published) which I hope to Finish and Publish if the Parliament please to perfect the Law to Punish Copy-stealers with the same Pu∣nishment they do other Theeves. I Thought in an Epistle to have Write somthing that should have been useful for all yong Practitioners of Physick and Alchymy; And also have Answered some Ob∣jections made against my Wrightings; I shall now only Answer one, viz. That my Books do no other good but make Empericks. I have therefore given you in this Work a joynt view of the whole Method of Physick, according to both Paracelsus and Galen's Practice; That so the industrious may
judg which is best: There being none that are Em∣pericks except such as are Lazie. But at the present I am so sickly that I am not fit for any Study, having not strength of Body to Write; and therefore must only refer you to this Book (which was the Child of my Health) with this assurance, That (if God restore Health) I shall never leave making more Books (for Publick good) as long as I am,
N. Culpeper.
From my House on the East-side of Spittle-Fields, neer London, this 12. of Novemb. 1653.
THE CONTENTS.
Treatise I. Of the Nature of Physick, and Alchymy.
CHap. 1. Of the Opinions of Physitians. Page. 4
Chap. 2. Of the Essence of Medicine and Alchymy. Page. 11
Chap. 3. Of the Name of Medicine and Alchymy. Page. 14
Chap. 4. Of the Kind of Medicine and Alchymy. Page. 16
Chap. 5. Of the End of Physick and Alchymy, which is Health. Page. 22
Chap. 6. The Cause of Physick and Alchymye, both Principal, and less Principal. Page. 28
Chap. 7. Of the Original of Physick and Alchy∣my. Page. 31
Chap. 8. How the Beginnings of Medicine and Alchymy were drawn from Nature. Page. 36
Chap. 9. Of the Matter Form, and Effect of Medicine and Alchymy. Page. 41
Chap. 10. Of the Subject and Object of Alchymy and Physick. Page. 44
Chap. 11. Of the Certainty of Physick and Al∣chymy. Page. 49
Chap. 12. Of the Dignity and Profit of Medicine and Alchymy. Page. 55
Chap. 13. The Excellency of Medicine and Al∣chymy. Page. 56
Chap. 14. Of the Difficulty of Medicine and Al∣chymy. Page. 58
Chap. 15. Of things agreeable to Medicine and Alchymy, which are Natural Phylosophy, Di∣vinity, and Astrology. Page. 61
Treatise II. Of the Nature and Ministers of the Phy∣sitian and Alchymist.
Chap. 1. Of the Definition of a Physitian and Alchymist. Page. 73
Chap. 2. Of what is Requisite to a Physitian and Alchymist, in the general. Page. 75
Chap. 3. Of the Ornaments of a Physitians mind. Page. 79
An Idea of the Aphorisms of Hippocrates. Page. 80
Chap. 4. Of the Ornaments of the body of a Phy∣sitian and Alchymist. Page. 92
An Idea of Hippocrates his Aphorisms. Page. 93
Chap. 5. Of the Ornaments of Estate belonging to a Physitian and Alchymist. Page. 98
An Idea of Hippocrates his Aphorisms. ibid.
Chap. 6. Of the Authority of Physick. Page. 103
An Idea of Hippocrates his Aphorisms concer∣ning Duty. Page. 104
An Idea of Hippocrates his Aphorisms concer∣ning Persons. Page. 108
Chap. 7. The Oath of Physitians according to Hippocrates. Page. 111
Chap. 8. The Oath of Apothecaries. Page. 113
Chap. 9. Of things repugnant to Physick and Alchymy: Or, Of the Marks and Vices of So∣phisters, and Impostors in those Arts. Page. 114
Treatise III. Containing a Physical Idea of the Her∣monical Systeme.
Chap. 1. Of the Definition of Medicine and Al∣chymy. Page. 119
Chap. 2. Of the Definition of Medicine ond Al∣chymy in general. Page. 123
TOME I. Of the Theorical part of Medicine.
Of the General knowledge of things Natural, Or the Object of Medicine and Alchymy. Page. 129
LIB. I.
The Common Affections are called Special. ibid
Chap. 1. Of Principles. Page. 130
Chap. 2. Of Elements. Page. 131
Chap. 3. Of the Three Principles of Alchymists which are contained in every Natural Body, and give it its Constitution: As also of the Fa∣culties and Properties of the Elements and their Number according to the Doctrine of Hermes. Page. 132
Chap. 4. Of both first and second Qualities. Page. 136
Chap. 5. Of Mixture and Generation in the Ge∣neral. Page. 140
Chap. 6. Of Mixture according to the Opinion of the Dogmatists, and Hermetical Phyloso∣phers. Page. 141
Chap. 7. Of Generation according to the Opinion of Dogmatists, and Hermetical Phylosophers. Page. 142
Chap. 8. Of Temperaments. Page. 145
A Body with Life. Page. 146
TOME I. Part II. Of living bodies, not Sensible, and Sensible.
LIB. I.
Of Art Botanical. Page. 147
The shewing the Reason of Plants. Page. 148
LIB. II.
Of the History of Plants. Page. 149
LIB. III.
Of Metalography, or Knowledge of Mettals. Page. 151
Another Division of Stones. Page. 153
Another Division of Stones. Page. 155
Mettals. Page. 162
Earth. Page. 163
LIB. IV.
Of Zoography. Page. 164
Of Flying Creatures. Page. 165
Of Four-footed Beasts that go upon the Earth. ibid
Of Creatures Living in the Water. Page. 166
TOME I. Part III. Of special Physiologie: Or, the Subject and Object of the Physitian,
LIB. I.
Of the Faculties and Functions of the Soul both General and Special. Page. 168
LIB. II.
Of the Anatomy of the Body. Page. 174
Similar Parts. ibid
The Bones. Page. 178
Cartilages. Page. 181
Nerves. Page. 182
Arteries. Page. 183
Veins. Page. 184
Ligaments. Page. 186
Muscels. Page. 187
Flesh. Page. 193
Dissimilar Parts. ibid
The Eyes. Page. 394
The Ears. Page. 395
The Nose, Cheek, and Mouth. Page. 396
The Neck. Page. 397
The Middle or Vital Ventricle. Page. 398
The Lowermost, or Natural Ventricle. Page. 399
The Branches, or Limbs. Page. 402
Another Division of the Parts. Page. 403
Of the Administration, Dissection, Or Anatomy of the Corps. Page. 404
I. The Anatomy of the Inferior Ventricle. ibid
II. The Anatomy of the Middle Ventricle, or Breast. Page. 408
III. The Anatomy of the Higher Ventricle, or Head. Page. 411
IV. The Anatomy of the Hands. Page. 415
V. The Anatomy of the Foot. Page. 417
Paris contained. Page. 419
Hermetical Phylosophers. Page. 421
TOME I. Part IV. Of Vertual Anatomy, Or the Harmony between the Macrocosm, & Microcosm.
LIB. I.
Of the Analogical Comparation of the Heavens with the Body of Man. Page. 424
LIB. II.
Of the Influential Harmony. Page. 425
LIB. III.
Of the Faculties of Simples, which the Dogma∣tists make use of to find out their Natures. Page. 427
TOME I. Part V. Of that part of the Theorick of Physick which is called Pathologia.
LIB. I.
Of Semeiotica, or the Doctrine of Signs. Page. 437
Prognostical Signs. Page. 439
Signs of Death, according to the Opinion of Her∣metical Phylosophers. Page. 441
Of the Crisis, and Critical Dayes. ibid
LIB. II.
Of the Doctrine of Pulses. Page. 444
1 The Reason of observing, and knowing the Pulses. ibid
2 The Difference of Pulses. Page. 445
3 The Causes of Pulses. ibid
4 Prognosticks by the Signification of the Pulse. Page. 446
An Hermetical Consideration of the Pulse. Page. 447
LIB. III.
Of Vrine. Page. 449
The Significations and Differences of Vrine. ibid
Hermetical Consideration of Vrine. Page. 452
LIB. IV.
Of Symtomes. Page. 453
LIB. V.
Of the Aethiologie of Diseases. Page. 455
The Causes of the Diseases of the Parts, both Si∣milar, Organical, and Common. Page. 462
LIB. VI.
Of General Nosologie. Page. 464
Accidental Diseases. Page. 465
Diseases according to the Place. Page. 466
Diseases according to Time. Page. 467
Diseases according to Custom. Page. 468
Diseases according to Cause. Page. 469
LIB. VII.
Of Feavers. Page. 470
LIB. VIII.
Of Internal Affections. Page. 473
Afflictions of the Eyes. Page. 476
The Afflictions of the Eares. Page. 477
The Afflictions of the Nostrils. Page. 478
Afflictions of the Mouth. ibid
Afflictions of the Jaws. Page. 479
The Afflictions of the Breast. Page. 480
The Afflictions of the Stomach. Page. 481
The Afflictions of the Bowels. Page. 483
The Afflictions of the Fundament and Mesente∣rium. ibid
Afflictions of the Liver and Spleen, Gall, Reins and Bladder. Page. 474
Afflictions incident to the Parts Dedicated to Generation. Page. 485
Afflictions of the Habit of the Body. Page. 487
LIB. IX.
Of External Afflictions. Page. 488
Panpemical Afflictions. Page. 492
LIB. X.
Of the Pathologie of Hermetical Phylosophers. Page. 493
The Differences of Disseases. Page. 500
TOME II. Of Practical Medicine.
TOME II. Part I. Of Hygiena.
1 Ayr. Page. 511
2 Nourishment. Page. 513
3 Exercise. ibid
4 Sleeping and Watching. Page. 515
5 Affections of the Mind. Page. 516
6 Fulness and Emptiness. ibid
The Vse of things not Natural in preserving Health. Page. 517
The Vse of things not Natural in Diseases. Page. 519
TOME II. Part II. Of the proper Practical Part of Medicine, called Therapeutica.
LIB. I.
Of the Method of Curing. Page. 521
General Indications. Page. 522
Physical Indication. Page. 523
Mathematical Indications. Page. 527
The Method of Cure, according to the Opinion of Hermetical Phylosophers. Page. 528
The Cure of Particular Diseases. Page. 531
LIB. II.
Of both General and Special Evacuation. Page. 534
Chyrurgical Evacuation. ibid
The Evacuation of Cachochymia. Page. 535
LIB. III.
Of Medicaments. Page. 536
LIB. IV.
Of the General Composition of Medicines. Page. 538
The Opinion of Hermetical Phylosophers, Con∣cerning Composition. Page. 539
LIB. V.
Of the Common way of Preparing Medicines by the Art of the Apothecary. Page. 541
LIB. VI.
Of the Chymical Preparation of Medicines. Page. 544
The Names of several Books Printed by Peter Cole in Leaden-Hall London, and are to be sold at his Shop at the sign of the Printing press in Cornhil, neer the Royal Exchange.
Six several Books, by Nich. Culpeper, Gent. Studene in Physick & Astrology.
1 A Translation of the New Dispensatory, made by the Colledge of Physitians of London. Wherunto is added, The Key to Galen's Method of Physick.
2 A Directory for Mid∣wives, or a Guide for Wo∣men. Newly enlarged by the Author in every Sheet, and illustrated with divers new Plates.
3 Galen's Art of Physick, with a large Comment.
4 The English Physician: being an Astrologo-Physical-Discours of he vulgar Herbs of this Nation: wherein is shewed how to Cure a mans self of most Diseases incident to mans Body, with such things as grow in England, and for three pence charge.
5 The Anatomy of the Bo∣dy of Man, wherein is exact∣ly described the several parts of the Body of Man, illustra∣ted with very many larg Brass Plates.
6 A New Method both of studying & practising Physick.
Seven Books of Mr. Jeremiah Burroughs lately published: As also the Texts of Scri∣pture upon which they are grounded.
1 The Rare Jewel of Chri∣stian Contentment, on Phil. 4. 11.
2, Gospel-Worship, On Levit. 10. 3.
3 Gospel-Conversation, on Phil. 1. 17. To which is added, The Misery of those men that have their Portion in this life only, on Ps. 17. 14.
4 A Treatise of Earthly-Mindedness, on Phil. 3. part of the 19. vers. To which is added, A Treatise of Hea∣venly-Mindednefs,
and wal∣king with God, on Gen. 5. 24 and on Phil. 3. 20.
5 An Exposition on the fourth, fifth, sixth, and se∣venth Chapters of the Pro∣phesie of Hosea.
6 An Exposition on the eighth, ninth, and tenth Chapters of Hosea.
7 An Exposition on the eleventh, twelfth, and third Chapters of Hosea, being now Compleat.
Twelve several Books of Mr. William Bridge, Collected into one Volumn. viz.
1 The great Gospel My∣stery of the Saints Comfort and Holiness, opened and ap∣plied from Christs Priestly Office.
2 Satans Power to tempt; and Christs Love to, and Care of His People under Temptation.
3 Thankfulness required in every. Condition.
4 Grace for Grace; or the Overflowing of Christs Ful∣ness received by all Saints.
5 The Spiritual Actings of Faith through natural im∣possibilities.
6 Evangelical Repentance.
7 The Spiritual-Life, and In-Being of Christ in all Be∣leevers.
8 The Woman of Canaan,
9 The Saints Hiding place in the time of Gods Anger.
10 Christs Comin is at our Midnight.
11 A Vindication of Gos∣pel Ordinances.
12 Grace and Love beyond Gifts.
Six Sermons Preached by Doctor Hill, viz.
1 The Beauty and Sweet∣ness of an Olive Branch of Peace and Brotherly Accom∣modation budding.
2 Truth and Love happily married in the Churches of Christ.
3 The Spring of strength∣ning Grace in the Rock of Ages Christ Jesus.
4 The strength of the Saints to make Jesus Christ their Strength.
5 The Best and Worst of Paul.
6 Gods eternal preparation for his dying Saints.
The Bishop of Canterbu∣ries
Speech on the Scaffold.
The Kings Speech on the Scaffold.
King Charles his Case, or an Appeal to all Rational Men concerning his Tryal.
A Congregational Church is a Catholick visible Church, By Samuel Stone, in New∣England
Mr Owens stedfastness of the Promises.
Mr Owen against Mr Bax∣ter.
A Vindication of Free Grace, By John Pawson.
The Magistrates support and Burden, By John Corael.
The Discipline of the Church in New-England, by the Churches and Synod there.
A Relation of the Barba∣does.
A Relation of the Repen∣tance and Conversion of the Indians in New-England, by Mr Eliot and Mr Mayhew.
An Exposition on the Go∣spel of the Evangelist S. Mat∣thew, by Mr Ward.
Clows Chyrurgery.
Marks of Salvation.
An Exposition of the whol first Epistle of Peter, by Mr. John Rogers of Dedham in Essex.
Christians Engagement for the Gospel, By John Good∣win.
Great Church Ordinance of Baptism.
Mr Love's Case, contain∣ning his Petitions, Narrative, and Speech.
Vox Pacisica, or a Perswa∣sive to Peace.
Dr Prestons Saints Sub∣mission, and Satans Over∣throw.
A Treatise of the Rickets, Published in Latin by Dr Glisson, Dr Bate, and Dr Re∣morter, now translated into English.
Mr Symsons Sermon at Westminster.
Mr Feaks Sermon before the Lord Major.
Mr Phillips Treatise of Hell.
— Of Christs Geneo∣logy.
Mr Eaton on the Oath of Allegiance and Covcnant, shewing that they oblige not.
Page 1
The First Treatise: Which explaineth the Nature of Medi∣cine and Alchymy.
PROOEMIUM.
FIrst, Every Science is made com∣pleat and perfect by these Four Parts,
Fore-knowledg.
Precept.
Rule. And
Commentary.
These four Parts are diligently to be distingui∣shed in every Science (then not to be confoun∣ded:) According to these ought the Master to teach, and the Scholer to learn, orderly and by degrees: In these is no redundancy, and as little want.
Page 2
1. Foreknowledg is nothing else but the lear∣ning of Art anticipated, or the knowleg of the Nature of what you would learn.
For three things ought to be foreknown in every Art, be it Theorick, or Practick.
In the Theory, the Subject, Principles, and Affections.
In the Practick, the Subject, End, and Means.
I leave the more exact description of this to such as study Logick, the Termes whereby they call it Synonymia, Paronymia, and Homonymia:
But I do not write Logick here, but Phisick, and therfore come to the rest of the Notions.
2. Precepts which seem to be the only Essen∣tials to Discipline, are, The true Definitions, and congruous Distributions of things.
3. The Rules of Definition and distribution contains their properties.
4. A Commentary is that which makes both Fore-knowledg and Precept fit for use.
Amongst other things, It explains them what they be, and makes such things as are doubtful, cleer; answers all needful Questions; puts an end to controversies; quotes the examples and authorities both of ancient and Moderne writers, gives a Reason for every truth.
Page 3
Thesé four beget a child called Method; or (if you please) make way both for Universal and Particular practise.
This is the Reason Galen decreed upon it; That no Art could be learned without Method or Uni∣uersal Theorems; and exercised in perticular Examples; Thus you see Method consists in Univiersals, and Practise in particulars. Also Hippocrates (who was dead before Galen was born) seems to be of that opinion too.
Method (which is Universal) cannot make a man an able Physitian with out much Practice. Also in another Book he saith, There are seven helps to find out a truth when it lyes most hid.
1. A ripe witted Nature.
2. Good Education.
3. An Ingenious Master.
4. A diligent minde.
5. A fervent desire after truth.
6. Good Method.
7. Continual Practise.
Now then tis cleer from the consideration of these four which ought in every science to be observed, That our devision of this Book into four parts is very rational: of which,
The first shall contain the Prologomena, or Fore-knowledg.
The second, the Precepts.
The third, the Rules.
The fourth, the Commentaries.
Page 4
I premise the first only, to make the three latter the fuller and Plainer.
TREATISE I. Of the Nature of Physick and Alchymy.
1. IN this Treatise we will first intorduce the Opinions of Physitians: and when we have done so,
2. Secondly the Names, and Essence of Physick and Alchymy. Then
3. Thirdly, We will come to the matter it self, which we will declare according to its cause, and its effect, subject, object, and adjunct, sym∣pathy and Antipathy.
Chap. 1. Of the Opinions of Physitians.
THe Body of Physick (according to Physiti∣ans) is the consent of a huge sort of precepts gathered together in a heap, founded upon cer∣tain principles, which are either congruous to one another, or at least seem so to be.
Page 5
1. That which we call the Sect is either the first, or the daughter of the first. The first is Pra∣ctise: the daughters of the first are either the eldest or the yongest; The eldest as Rule and Herme∣tical Phylosophy, The yongest as Method.
2. Secondly, Practise is the original of all Phy∣sick.
Experience is the mother of Physick; dayly ne∣cessity administers ocasion for experience to work uopn: When a man is out of his way he inquires after it of every one that comes neer him: so doth a man that's out of his Health, require help of all his friends: This begot Practise, though peradventure accompanied with ignorance in the Principles. A Smith hath certain Rules to make a key, or somthing else of a peice of Iron, though he know neither the Nature of the Iron, nor the Original from whence it comes.
The Species of this are three.
1. Perictosis: when unadvised experiences are made.
2. Antoskedion: when men are warned of things in their sleep, or led by opinion; Or when they dream waking.
3. Mimetikce: when men imitate like Apes. Another did good with such a Medicine, why maynot I in another body?
Page 6
Hence is a threefold experience gained.
Chance Medley.
Advice, and
Imitation.
Experience, first found out the Rules of Diet, and this was the opinion of Hippocrates Men (saith he) when they are sick are many times cured only by changing of their diet: And Herodotus writes that the Egyptians did so, who purged their bodyes three dayes in every Moneth, as thinking that all sicknesses came by reason of their food.
3. Thirdly. All Rules are the daughters of Ex∣perience, and thus she begat them: When men first found things to be true, they sought after the Causes of them, as thinking if the causes were unknown, the effects could not be sure: Thus were the Rules and Precepts of Physick inven∣ted.
4. Method was begotten by Practise and Rules.
5. Hermetical Phylosophy was invented by Hermes Trismegistos, and others: In our times it is as it were revived from the dead by Para∣celsus and seems now like a new Model of Phy∣sick.
6. All these were illustrated by the judgments of each Author.
1. The Empericks; neglecting the Cause and Nature of the disease, minding only the
Page 7
symptomes, putting too much confidence in the Experiences of others, and when they knew not the disease, they runne to their old remedies, for they had no other. As in diseases of the legs and Arms when they are weak, they used the same remedies that they did to weak stomachs. Imagine, Med∣lars Quinces, and Cervices, called in Sussex Checkers.
2. Dogmaticks searcheth after the Nature of things, the Causes of diseases, makes use of the symtomes, to find out the cause, and gives directions for the cure.
3. Methodists regards not the cause much, nor the symptomes at all, but only judges by Evidences; And take Indication alone for the principal and leading Rule of their practice.
They dealt by Triplicities, and used but three kinds of Medicines according to the three Natu∣res of diseases. Viz.
1. Diseases of Binding.
2. Diseases proceeding of loosening.
3. Diseases compound of both these.
For they defended with all the wit they had, That Loosness or Binding accompanyed all dis∣eases, and therfore they called them Communitvies Besides, in all Cures they Presciribed Fasting, as the Egiptians did (as we shewed you be∣fore)
Page 8
Lastly They observed certain scopes in admini∣string Physick, of which they called one Metasyn∣trecos, with which they empted the body of Hu∣mors: another Resumptivos, with which they resto∣red decayed Flesh.
4. Hermeticks, or Alchymists (which you please) being something male-contented with such a Method of Physick, brought in new Rules contrary to them.
7. Medicine cannot want Alchymie, the one is so helpful to another as man & wife, and ther∣fore they ought not to be separated.
Many contend stoutly and stubbornly too, That Physick is a sufficient body of it self with∣out Alchymie. And what a learned Argument do they bring to prove it think ye? Galen and Hippo∣crates the two great Lights of Physick were with∣out it. A Cuckoos song is worth ten such Argu∣ments, They are far of another opinon whose Breasts Apollo inlightens with the light of nature; for. That without which Medicine cannot attain the end it was ordayned for; namely, To Cure the sick perfectly, and speedily: That is plainly necessary and ought in no wise to be wanting. But we cannot do this by common Medicines without Alchymie.
Therefore Alchymie is very necessary, and ought in no wise to be wanting.
The Assumption is thus proved,
Page 9
Although when you look upon one of Galens Apothecaries Shops, you see fine painted Boxes and curious pots, that it would dazle your eyes to look upon them, they are so finely pain∣ted, That if there be a paradice upon Earth you would think it were there: yet in the inside is nothing but filth and the very Carkeises and Dung of all Medicines. Their common Medicines are grosse, crude bodyes, the vices of the simples are in, as well as their vertues, yea so many simples are in one Composition, that they hinder one anothers operation, and therefore how can they ease the sick without calling the help of an Al∣chymist to resolve, seperate, and exhale what is obnoxious, thereby producing the hidden Natures of things for use (For God hath vayled the grea∣test and most wonderful things, that so he may stir up man to search after them: else why did God hide the vertues of an Herb amongst his vices, seeing he would have all things made manifest) Also the Alchymist searcheth after the strength and Temperature of things, the Causes and Originall of their actions, and by Mediation of a certain pure body sets the very species and forms of things before your eyes: I could bring an infinite Examples of this: Opium is held to be cold, because it is stupefactive, but tis bitter, therfore according to Galens Hypothesis, hot: you see then, it contains in it self more proper∣ties
Page 10
then one, which Alchymie teacheth artifici∣ally to seperate from one another: Here then is no more doubt, then there is knots in a Rush, but that Alchymie is the Fountain of sound Phylo∣sophy the key of Wisdom, the soul and Mar∣row of Physick, the Root of Medicine, and the Mark at which wise men shoot; therefore not to be separated from Medicine: Nay, we may say (and that truly too) That Physitians destiture of Chymical remedies, are like to Smiths that give you an Axe that is dull or broken in the middle, to cleave Loggs with: yet seeing the Theory of Alchymy as wel concerning things Naturall, as things not Naturall, and preter∣naturall is not yet sufficiently unfolded, and Methodically digested, and is pestered with variety of names and Opinions; Physitians fol∣low the precepts of Galen and Hippocrates. But O let us shake of this lazy life and learn the preparation of Medicines from Paracelsus and the Alchymists, which is far fitter, more pleasing, and more profitable, and let us use it to the glory of God, the health of our selves, and of our Neighbors.
This is the Reason moved me to handle both in this book, That the Medicine both of Hypo∣crates and of Alchymy, might be a Rule for us, and that you may see the Sympathy, and Antipa∣thy between them.
Page 11
The other two Sects, namely Empericks and Me∣thodicks (if they be rightly understood), pertain to them both, for both embrace Experience, both strive after Reason and Method: Besides, they seek after the knowledge of the body of man, and conses that they search after the Elements, principles and Causes by which the body may be changed as very necessary, for stark naked Experi∣ence if it be not joyned with Reason is very dan∣gerous, and to build upon Reason alone is very difficult and many times puzles the wisest Physi∣tians: Neither do we approve of that ill favor'd fashion of scribbling Receipts, which most commonly, the Apothecaries either for want of learning do not understand, or for want of care alter, But we embrace that Manual, pleasant and effectual preparation of Medicines which Alchymie teacheth.
Chap. 2. Of the Essence of Medicine and Al∣chymie.
1. There is no doubt but Medicine may be given unto men.
There were a sort of men formerly in the world, that were of an opinion (and that opinion is scarce worn out yet) That because Physitians dissented in Opinions, the groundwork of Phy∣sick was built only upon imagination without one jot of Truth in it: That no honest man may
Page 12
harbour such a thought in his breast, Wee will proue the contraries by what followes.
1. From a resolution of the action to the Ha∣bit, for he that grants there is any operation without the understanding, must needs grant it to be within either in Act, or in possibility of Act.
2. From the sense of bruit beasts, and Reason of men: For that which bruit beasts know only by natural instinct, man must needs know by observation:
But bruit beasts know the natures of Herbs and make use of them when they need them, as we find by continual observation. Ergo,
3. From the actions of Physick from certain causes, for if the Example of the action be certain, the Cause must needs be certaine too. But Exam∣ples of many Cures done by Medicine are cer∣tain. Ergo.
4. From the Habit by the cause of the Physi∣cal actions, to the Essence of the Medicine: For if the causes of whatsoever be certain, there must needs be a just knowledge of the same causes, in the mind of him that knows them: And this must needs beget a certain Habit, according to which Habit, he exerciseth the like actions.
2. Secondly, There is no doubt but Chymicall Medicines may be given unto men.
The Truth produceth Hatred, said that fa∣mous Orator Cicero, and that is the reason so
Page 13
few people look after it, and those few such whose hearts God hath touched: Therefore Alchymie was first damned to Cymmerian darkness; and being afterwards by som honest souls brought up once more to see the Light, up start all the haters of Truth, and labor with might and main to keep this hopeful plant from bearing fruit: when once they had brought men into darkness, who can blame them if they labor to keep them there; and to do so, they left never a ston unturn'd; but la∣bored night and day even til they sweat again to exclud Alchymy from the society of men, nay they were come to that point of madness, that they ac∣counted it, either no Art, or els an Art, vain, be∣wiching, invented by the Devil, and the Devils kitchin. And then the Bedlams run to the Magi∣strate, and Petition him to restrain Alchymists. But the soul of man furnished with the principles of Reason and instructed with the principles of Art, was quickly able to see the truth, through so slender a cobweb, and found it out to be the truest and most Ancient way, even almost as old as the world, although but latly revived from the dead. We might make this good by solid Argu∣ments if we would, and therfore,
1. The Operations of what Arts soever are Na∣turall, proceed from Nature, But the Art of an Alchymist is naturall. Ergo
2. We cannot say nature's false.
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Ergo neither Alchymie.
3. If the knowledg of Mettals be true and na∣turall, Then Alchymie must needs be true and na∣turall, because it teacheth it.
Thus you see that Alchymie is an Essentiall part of Philosophie, as well as Medicine.
Chap. 3. Of the Name of Medicine and Alchymy.
1. THe name of Medicine may well be redu∣ced unto these three Heads,
Synonymia,
Paronymia, and
Homonymia.
1 Synonymia, The Hebrews call it Remedy, or Health. The Greeks 〈 in non-Latin alphabet 〉 Medicine. To o∣mit what the Germans, Slavonians, and Bohe∣mians call it.
2. Paronymia: The Hebrews derive from a word which signifies He hath Healed, The Greeks from 〈 in non-Latin alphabet 〉 to give Medicines, and the Latin word Medicina is derived from Means.
3 Homonymia: and this word carries the same signification in all Dialects, It is properly and ge∣nuinely put for the Method of Curing, which consisteth in Conserving preserving and re∣storing Health. Somtimes it is taken for the Act of the Physitian: We in this place take it for the Dis∣cipline,
Page 15
and faculty in giving Phisick; but it is not alwayes so taken, for it's somtimes taken for the whol, and for every part of the Phisicall me∣thod: somtimes for the method of cure, which is not manual; and other times for that which is Manual or Chyrurgical (which you please) And thus much for the first general head. The Second follows.
2. The name of Alchymy is declared by Sy∣nonymia, Paronymia, and Homonymia.
1. Synonymia. Chymia is the Greek word; The Arabins added their vulgar particle Al, thence it was called Alchymi, It is called Spagyry, Her∣meticall art and the Art of perfit workmanship,
The art of Segregation, Seperation and Distilla∣tion; thence (vulgarly) A distiller and an Alchy∣myst are held to be both one,
2. Paronymia. Chymia is an Egyptian art (if you wil beleeve Plutarch) used by the Priests, e∣specially those inhabiting in Egipt the Town of Chemis derived 〈 in non-Latin alphabet 〉, Which signifies to powr out,, melt or convert to juyce or Liquor: thence the word 〈 in non-Latin alphabet 〉, signifies Juyce. Alchymy then is an art making Juyce, or con∣verting solid matters into Liquid, as also Coagula∣tion of them is understood. It is called Spagyrick from drawing and compelling; Hermetick from Hermes the Inventor of it: Other names it hath from washing, sequestring, and purifying.
Page 16
3. Homonymia. Alchymie of most, and those the best, is taken for that part of Phisick which give cure; because it makes the Medecines efficaci∣ous: It manifesteth many secrets to him that studies it, and administreth many very profitable observations, and indeed it seems to be nothing else, but naturall Phylosophy, and medicine, brought both into one practise. By other Authors and those Moderne, it is taken for a part of Phy∣losophy distinct from others, the Fountain and Key of Phylosophy; The soul and Marrow of Physick; The Root of Medicine. The Name hath been spoken to: The Kinde follows.
Chap. 4. Of the kind of Medicine, and Alchy∣mie.
1 The Genus of Medicine is a Phylosophicall Disci∣pline, or superior facultie.
THere are very many which suppose Medicine, and natural Philosophy to be synonimous, and their reasons were, first, because Aristotle thought so, when he wrote that Physick was to know the first principles of health and Sickness and that it ended in that which is called Medicine: And that the Physitian begins with those things that are Naturall: for as Plants have their Roots fixed in the earth by which they receive nourishment, yet they are conserved by the temperature of the
Page 17
Air about them, and flourish by the vitall Influ∣ence of the Stars, so the Art of Curing men, takes it's Root and principles from Philosophicall meanes which are confirmed and illustrated by particular precepts: wherefore say they, Medi∣cine is nothing else, but a certain particular point of naturall Phylosophie, objected to the senses; for a Naturalist considereth all naturall bodyes universally, for knowledg sake; But a Physitian is conversant about the body of a man, not only that he may know his nature, but also that by knowing his nature, he may know the manner of Cure.
2. Because those things which are required to make up the, true and proper Synonymy of Sci∣enses, agree perfectly with the Comparation of Medicine and naturall Phylosophy: for the body of man which is the subject of Physick, is not drawn by difference of accidentalls, which is to be curable by Art; and the first principles of Medicine are shewed and handled in Physick: Therefore, as Law may be reduced to moral Phylosophy, and Divinity to Metaphysicks, so may Midicine to Naturall Phylosophy. But why I and others cannot close with this opinion, hear a little.
There ought to be two things habited in a per∣fect Physitian: One by which he knows the pre∣cepts of medicine, and the things there to be∣longing.
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The other by which he operates well and readily, together with all the circumstances which concur to the perfecting of a Cure. That these two Habits are distinct, appears by this that one of them may be without the other: for very many learn the Science of Medicine in the Schools, and yet know not a whit what belongs to Use. On the contrary Many which are unskil∣led in the Science of Medicin by practice & Expe∣rience become good Physitians. There is then this difference between these Habits, The first is goren by speculation, and may be taught with∣out any practise at all. The other is gotten only by Practise and Experience. Then, One is occupyed altogether about universals, the other about par∣ticulars also, although the one be imperfect without the other; yet the first can doe nothing without the second; the second little without the first: Both together make an able Physitian. Moreover That first Habit which is nothing else but the Science of Medcine, is devided in to two parts. The first containeth general Precepts, and Notions far enough off from Practise which Phy∣sitians call Speculative. The other toucheth upon the Practise and teacheth the way and meanes of Operation, and this they call Practick; These things thus premised, it is an easy matter to prove That Medicine is not synonymous with Natural Phylosophy; for this latter Habit is not synony∣mous
Page 19
Physick because it consists totally of Practise, and Practice is not synonymous with speculation seing they are things of a diverse order, and Es∣sentially different. Now Doctrins synonymous cannot Essentially differ: for there are three things which Speculative Medicin chefly handles, First, the Body of Man. Secondly, Health and Sickness. Thirdly, Nourishment, and Medicament.
2. Alchymie is the Fountain of Sound Philosophy, the Key of wisdom. The soul and Marrow of Phy∣sick. The Root of Medicine. and the mark all wise men Shoot at.
There are some that are so simple as to affirm that Alchymie is also Sinonymous to Naturall Phylosophy. Al real things are of three sorts according to Aristotle. For either they are joy∣ned to motion and mater; and of these is the Science of Natural Philosophie: Or joyned to matter, and separated by motion; and of these are the Mathamaticks: Or seperated from motion and matter, and of these are the Metaphysicks. Now Alchymy, seeing it is by a real being, joyned to motion and matter, must needs come under the head of Natural Phylosophy: But if part of Natu∣ral Phylosophy be Synonymous with Minerals and Mettals, it ought to have a certain matter of determination; and seeing the mater is one, and the determination altogether naturall, and not manifold; therefore of necessity, that same de∣terminated
Page 20
matter must be like in the Art of Al∣chymy, and not manifold; and although (say they) the manner of action & direction and information of the Art be different from Natural Phylosophy as also the place, time, yet they tend all to one ultimate end: for as nature brings forth an Herb, or Gold, or other Mettal, out of that one matter for the use of man: so the Art of Alchymie takes the quintescence of that mettal or medicament out of that matter of the same use: Put case this be so; yet can I easily perswade my self that Alchymie is the fountain of Philosophy, and the soul of Physick: for (by their leaves) That Phylosopher never yet breathed which had the perfection of Alchymie but had also the knowledg not only of mettals but also of Vigetables and living creatures: therfore it was well said that Alchymie brought many hid∣den things to light, found out many excellent medicines for the Physitian and many useful ob∣servations. Alchymy is then admirably profitable to search out the hidden things of nature so that a man can scarce be excellent in this world, with∣out the knowledge of this Art: for what Phylo∣sopher can perform his duty more Nobly, more Happily, then he that is exercised in Alchymy: for it is not the proud Sophister that vapers with a few phylosophycal sentences, light conceits, and trivial Quirks that deserves the name of a good Physitian; but he that according to the rules
Page 21
of nature, makes his medicines honestly and faithsully, and applyes them wisely and studious∣ly Just so for all the world, neither is he wor∣thy of the name of a Philosopher that hath nothing in him but words, but he that hath been bred up in the School of Nature, and knows how to practise what he hath learned.
3. Midicine is a certain facultie commixed of Science and Art.
For it cannot be pure Science.
1. Because it doth not demonstrate all that belongs to it self.
2 Because it is not conversant about eternall things, but transitory.
3. It hath not it's principles in it's self, that is in nature; but some of it is in the Artifficer.
Neither can it be pure Art.
1. Because it's principle consists not in it self, but part of it also in nature.
2. Because it is not altogether attained by reason, but partly by Contemplation:
And yet it is an Art;
1. Because some principle of it consists in the Artifficer.
2. Because it hath the end of Art, namely O∣peration.
And because all Art is either factive or active; factive also either makes a new work, or mends up an old one: In this sense, according to
Page 22
Galen, medicine is factive, Because it restores: weakned body to strength and health.
4. Alchymie is a most excellent art.
It is indeed the cause of medicaments and all other naturall bodyes: It inquires after the parts and Affections, and may properly be called knowledg: for it's an Art which teacheth the preparations of remedies and a Key to unlock the secret Cabinet of nature; nay more than that, It can transmute ignoble mettals into Noble; also it begets a peculiar art distinct from other Arts no art promising that which Alchymy doth: you have the kind, the mater it self follows.
In which consider the cause, and effect, Subject, Object, and Adjunct, Simpathy and Antipa∣thy.
The Causes are Internall, and external.
Internall are Efficent, and the End.
Externall are matter and forme.
Chap. 5. Of the end of Physick and Alchymie, which is Health.
1. THe principall end of Medicine is Health, les Principal is the knowledg of things Naturall, not Naturall, and against Na∣ture.
The principal end is either Intentional or Exe∣cutional; Intentionall & Internall, which Galen pe∣culiarly
Page 23
calles Scope and that is Health. The Execu∣tion of this is the Fruition or Possession of Health: and for this end Medicine was first invented.
The end less Principal, is, The knowledg of, and Operation by all things Natural, not Natural and against Nature. And though a Physitian do not alwayes actayne to his ultimate End; yet he shews himself an honest man, if he neglect not his duty, but performes such Cures as are within the reach of Nature and Art.
2. The end of Alchymie is Internal, to resolve bo∣dies. or External so to change or direct Mettalls or Medicaments, that they may be wholsome Phy∣sick for the sick.
The internal end of Alchymie is to reduce Compounded bodyes into what they were Com∣pounded of: to clense, purifie, and take away their Milignant qualities, that so, either they may be fit for the Physitians use, or else trans∣muted into other Mettals. In respect of the first, Alchymie is very necessary to Physick: in respect of the second, it is an Art by it self, and the Mistris of all other Arts.
The External use of Alchymie is also double. First, either for the change and transmutation of ignoble Mettals into Noble; and so tis a distinct Art by it self. Or secondly, to maintayne the body of man in, or restore it to health; and in this sence Alchymy, ought to be joyned with me∣dicine.
Page 24
3. Health, and the Enjoyment of Health, is the ulti∣mate end of Medicine.
Health is the favorer of Wisdom and al Siences, and all the comfort a man hath in this turbulent and troublesome World. This, this is that whose Presence makes Humane Actions flourish, pre∣serves body and mind in vigour. she is an Excel∣lent Chamber mate, more precious then Gold; admirable useful both; for Church and Common∣wealth, and the best of all earthly goods. she being gone the body runs the direct road unto Death.
4. Health is a Power of exercizing the actions of the body of man, which are according to Nature, aris∣ing from the Natural Constitution of all the parts'
We will let Galens definition of this alone, as somthing imperfect you shall finde, that to Per∣forme the ordinary and Natural offices of the body, two things are required. The Action it selfe; and the Power of acting. Thence we ga∣ther that Health consisteth either in actual or potential act. That it doth not consist in Acting alone is Palpable; for then every man should be sick when he is asleep, because most parts of his body Act not then.
5. The Reason of Health is to be sought out in the body, rather then in the Soul.
For seeing there are two things required to every Act, namely the facultie, or the soul
Page 25
instructed with its faculties, which is the princi∣pal cause of Operation, and moves the body to action, Then the organ which the soul useth as a meanes to act by. The faylings of this can∣not be imputed to the soul for the soul cannot be hurt nor weakned but remaynes alwayes the same, it acts the same operation so long as the creature liveth, if it have the same instruments to act by: According to Aristotle for a man is Somtimes well, somtimes sick, the Cause of which is to be sought from the constitution of the Organ; although I ingeniously confesse My opinion is That the greatest mischiefs that befal a man during his life, take their Original from the soul and the internal spirits, as I shall shew more clearly when I come to the Subject.
6. Health consisteth in an Accedental, not in an Essen∣tial Constitution.
The Consttitution of each Part is double; Essential and Accidental. Essential is that which depends upon Matter and Substancial Forme, by which all Compounds have their Nature and being.
Accidental is that which followes the former and disposeth their qualities and Accidents in all parts; Exercies all their action diversly accor∣ding to their diversity. Now Health consists not in the Essential Constitution; for so long as a man lives the Essential Constitution is immutable
Page 26
but Health may be changed, and Sickness come in place; the Substantial Form remaining: Ther∣fore a man is Somtimes sick and Somtimes well, and yet a man stil. Health then is to be placed rather in Accidentalls for they are changable both by reason of Age, Diet, Air, and other circumstances.
7. To the Health of a mans body is required, a good constitution of the humors and Spirits, a good temperature of the similarie prats, a good structure of the Organs and vnion of all the bo∣dy.
The word Healthfull is taken three waies, As the Body, As the cause, As the sign.
A healthfull body is such a one as enjoyeth present health, and that either, as alwayes so; or as most commonly so as at present.
Health alwayes so, is he who hath a firm and stable Health.
Health as at present is that which is fleeting and unconstant.
The Cause of Health is that which either restor∣eth it beeing lost or preserveth it being obtayn∣ed; good Constitution of the foure Humors and spirits causeth Health.
The just structure of the Organs is when they consist of a just Magnitude, Number, Place, and Confirmation.
Lastly the union & Continuaty of all the Parts.
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To conclude, you shal find no greater preserver of Health than the Moderate use of the six things not Natural, which because my Author hath left out I care not greatly if I set them down.
1. Ayre.
2. Meat and drink.
3. sleeping and watching.
4. Fulness and Emptiness.
5. Exercise and Rest.
6. Affections of the Mind.
8. Medicines may be given even to men in health if they be rightly administred.
Hyppocrates was the first that gave occasion to this question, Whether healthful men ought to take Medicines or not, But yet tis most certain, and Galen both confesseth and commendeth it, That it is the Peculiar Office of many Medicines to resist the Disease before it comes; as such as resist infection, cut gross, and tough Humors, and many others which we may reade in his fourth Book of Preserving Health. But if by Medicine Hipocrates means Scammony and such other vio∣lent purges we will easely grant him the point without further dispute of the story. We have done with the end; & come now to the cause both of Medicine and Alchymie, both principal and less principal.
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Chap. 6. The cause of Physick and Alchymie, both principal, and less principal
1. THe principall Cause of Medicine is God.
As all good Arts in generall have their fountain & Original from God himself; So Medi∣cine also is a gift of God by his divine will granted to the sons of men: for the Art was never first in∣vented by the wit of man, but came by demonstra∣tion from God himself to man, becanse he belight∣ed in the sons of men. All Arts and Mystriees as well as the world that contains them have their Originall from God: Hence it came to pass that those ancient wise men, because they knew Me∣dicine was a divine thing; and they were igno∣rant what the true God was ascribed it unto their gods: God then is the Author of medicine, Nature the instrument of God, & the Physitian is or should be the servant of them both: Hence it is that Herophylus said, That medicine was the band by which God healed the sick: if then the most high God be the Author of Medicine let not men despise it.
2. God is the principall cause of Alchy∣mie.
All true Medicine is the gift of the most high God; and he that will learn it, let him go to God
Page 29
and not to the Ethicks. If you will learn wis∣dom go to God, and not to the creatures, for they are as foolish as your self: God is the maker of all secrets, and hath distributed some of them to every creature; you can never learn them by rea∣ding dead letters but go to the living God from whom all knowledg flows to mortals, even as the trees bud by the heat of the sun: What knowledg hath man which he hath not from above even from that God which created knowledg, it's not an Accademie can furnish a man with the principls of knowledg, but'tis the grace and gift of that in∣visible God, if God inlighten your eys, the best Book of Physick is the Book of nature and there you may read it, and search for it, by Chyromancie and Physiognomie.
3. The less principal cause of Physick is either Impulsive or Instrumental.
Impulsive, is the want and defect of Human Nature joyned with a natural appetite to knowledg,
Instrumental, is that admirable Beauty and Hermony of Natural things.
4. The less principal causes of Alchymie are the same with those of Medicine.
The Impulsive cause is the dayly necessity of men.
The Instrumental cause is that stately light of nature, or the knowledg of the world in general
Page 30
without which ther is never a Physitian breathing can come to the exact knowledg either of the disease, or the body diseased.
For the Macrocosme, or world in generall, is the the Looking Glass and Theory in and by which man comes to the knowledg of him self; and the very principle which moved man to look after Physick.
5. The Instrumentall cause of medicine which Physitians use are Reason, Experience, and Speculation.
A Physitian in making a Medicine useth three principles of which the first is Invention, and done by experience. The Second Constitution per∣formed by reason and experience: the third In∣terpretation done by natural speculation.
Expeirence is the first and most antient princi∣ple of invention, & gave to Medicine it's denomi∣nation, daily necessity gave occasion to experience. Reason and experience is the directing principle in the constitution of the Art. Natural specula∣tion is the principle of interpretation and demon∣stration. Experience therefore gave the Origi∣nal both to Medicine and Alchymie, and there∣fore they must needs take their beginnings from nature.
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Chap. 7. Of the Original of Physick and Alchi∣mie.
1. MEdicin takes his original from the first A∣ges of the world, & was increased & ap∣proved by the most excellent Physitians in the succeeding Ages.
There is no question to be made of it, but Phy∣sick had it's beginning when Adam had his, & that it flourished in Egypt as well before as after the flood. That they learned it of Hermes Tresmegi∣stos, and of Aesculapius who was his Scholer. Abraham also taught them much when he came thither out of Pheenicia: also Jacob and Joseph taught the Egiptains much Wisdom: At last Apollo who was afterwards worshiped for the god of Physick who flourished a long time before the Trojan War and added many famous things to that art, is said to have had the principls of it from the Egiptians. And though Egipt was the first na∣tion that was so famous for this Art, yet they Lear∣ned it of the Hebrews: Aesculapius added much to the Art and transported it from Aegipt into Greece, where he was worshipped as a god for his labor; because they thought he could reco∣vor dead men: thence came that in Virgil of Hyppolitus Poeoniis revocatum herbis: Neither were they only so sottish as to worship him for a god,
Page 32
but they must worship his two daughters for god∣desses; for he had two Daughters, of which the name of the one was Hygaea' and she they thought preserved them in health: the name of the other was Panacea, and she (they thought) frighted away diseases. Before Aesculapius, was Chyron the Centaure and his Scholers, as Petens, jason, Achilles and Thessalus, All these, used only the administration of Herbs, which they found out by Experience little other Method. Afterwards Medicine came in request among the Greeks, La∣tines and Christians: Then, twas first brought into a Method; the Arabians and Jewes following none at all: Of these Sects Aeron Argentinus was the au∣thor of the Empericks, who (a most terrible Pesti∣lence raging in Sicillia) purged the Ayre by only making great fires about the streets. Themison was the first inventer of Methodicks: As for Dog∣maticks they were used before the dayes of Hyp∣pocrates by Machaon, Paeon and Mercurius, but much amended by Hipprocrates, who deduced his Pedigree by his Fathers side from Aesculapius by his Mother from Hercules: Thus after Hippo∣crates Physick was devided into Factions, Factions bred Contentions; and this continued til Galens time who about the year of Christ, one hundred and forty restored Physick to a settled Model: Him many Grecians followed, as Arateus, Aetius. Tra∣lianus, Orabasius, Cassianus, Dioscorides, Damascenus,
Page 33
Theophilus, Philaretus, Dionyisius, Cassius: Amongst the Latin Physitians the first and cheifest is Corne∣lius Celsus, their followed him Scribonus, Largus Quintus, Saronus, Coelius Aurelianius, Theodorus Marcellus, Priscianus, Constantinus, Apher, Johannes Fernelius, Fuchsius, Forsterus, Platerus, Bauhinus, &c. The Arabian Physitians, neither much fol∣lowing Greeks nor Latines, got the glory to themselves, the others Libraries beeing spoyled after their Kings Porus; Mahomet, and Alman∣zor, had erected two Schooles: Heare flourished very many, and very famous men, as Isaac, Ser∣apio, Averrois, Avicenna, Rhasis; Avezor, Me∣sue. &c. The Alchymists of our times oppose them∣selves to these, and will bee called Paracelsians from Paracelsus; of which more anon.
II. There is no question to be made but Alchymie is almost as old as the world. For, old Father Adam when he taught his child∣ren Phylosophie and other Arts; it is not very prob able that he left out Alchyme, which is the most excellent of all: such an assertion doth not sound like a truth. But tis most probable he distiled the principles of it into Tubal Cain who as we read Gen. 4. 22. was the first that wrought in Brass and Iron, and that out of question was the Reason why the Grecians worshipped Uulcan for a god: And I am so much the rather of this Opi∣nion, because such as dealt in Mettals were the
Page 34
first inventors of Alchymie. The first Alchymist that was heard of after the floud was Hermes Tre∣smegistos, From him the Art is called Hermetical; the vessells belonging to the Art; Hermetical ves∣sels, and from him comes the word Hermetical seal. The word Hermes signifies Mercurie; He was called Trismegistos because he was an High Preist, Phy∣losopher, and king; or as others think because he was a king and a Prophet: What Countryman he was is uncertaine; There is a Table of Hermes now extant, caled Tabula Smaragdina, which the Alchymists prize as a great jewel; Some Say it was found in the valley of Hebron after the flood: others say, It was found by a woman in Hermes his Tomb: wher it was found it matters not much; this is certain, it contains in it the Fundamentals of Alchymie, and the way of making that universal Medicine which so many gape after, and so few catch. Also Albertus Magnus calles Hermes the Root from which all the rest of the Phylosophers Spring; and if he Spake of the Phylosophers of our times he mist not a hayres breadth of the truth: Other Books are Fathered upon Hermes, as of The Secrets of the Phylosophers stone and many others, which although his name be writ∣ten in their Frontespeice yet many men, and those learned too, question whether they be his legi∣timate children or not.
Also a man had as good deny that the Sun is
Page 35
up at Noone day, as deny that Moses both studyed and Practised Alchymie: How else could he burn the golden Calf which Aaron had made and grind it to pouder, which all the fire in the world was not able to doe without the Art of an Alchymist. Also Myriam Moses his sister was an Excellent Alchymist as some write and Synertus is one of them.
Also Suidas reports, That the Golden Fleec which Jason stole, was nothing else but a Book in Parchment, which contayned the Art of making Gold; and that the golden Apples of the Hespe∣rides were neither better nor worse than the very same: To let Passe other Fables, as that of Atlan∣ta and Hipomanes, of Cadmus and the Dragon, of Argus his Eyes, &c.
After the Birth of Christ Alchymie flourisht much in Egipt: and Histories, this day to be had witnes, that they got that Treasure by Alchymie wherewith they defended themselves against all their enimyes: and relying vpon that only, was the reason of their so often vexing the Romans: Therfore as Suidas reports, when Dioclesian had conquered them he commanded all the Bookes of Alchymie, and Transmutation of Mettalls into Gold, of which Egipt had some store, to be sought out and burnt: lest the Egiptians making themselves rich by their Art should rebel againe. In after Ages the light of Alchymie shone
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brightest among the Arabians as he may se that takes but the pains to read Mesue, who desires such as are studious in Physick to be much conversant with Alchymists if by any meanes they might learn of them to seperate the hidden quality from the Concrete by the force of fire: And that it flourished many yeares amongst the Arabians appeares by their owne writers: as Geber, Avi∣cenna, Rhasis, Arnoldus de villa n•va &c.
In this latter age of the world, it turn'd Monk and was seldom seene out of a Monastarie: a∣mongst which some were famous as Raymundus Lullius, Albertus Magnus, Johannes de Rupe feissa, Savanorola Morienus, Trithemius, Frier Bazil Valentine: and there it had dyed, had it not been for Paracelsus, who in the yeare 1493. by care and industry brought it again to the Light of the Sunne, which else had been suffocated in a Mona∣starie. Him all the later writers follow. Thus you have the Original of Medecine and Alchymie.
Chap 8. How the beginings of Medicine and Alchymie were drawn from Nature.
1. THat the beginings of Medicine are drawn from nature may be proved by Arguments enough.
As Mechanicks learned all their Arts and Sci∣ences from the Creatures; as the Art of Swim∣ming
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from the Geese, of weaving and Hunting with Nets from the spider, just so for al the world Physitians & Chyrurgeons, learned many remedies for diseases, and vertues of many things from the Creatures also, For all creatures are Physitians by natural instinct: take a few Exampls in lieu of many.
1. The Goates and Stagges of Creet shake out the Arrowes that are fastned in them by eating Dittanie.
2. The Sea Horse was the first author of leting Blood: for when he hath gotten a Plethora of blood by much eating, he goes out upon the shore and having found a sharp Stake, lets him∣self blood with it in the leg, and when he thinks he hath bled enough, closeth the Orifice with slyme.
3. The wild Goates by lying long upon the Hills and stones in the sun cause themselves to vo∣mit.
4. The Egiptian bird Ibis (not much unlicke the Storke) when it cannot avoid the excre∣ments of it's belly as it would fills his bill full of sea water and casts it up his fundament; and so was the use of Clysters first found out.
5. The Serpent having over dryed his skin by his winters rest, casts it of by eating the juyce of fennel
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6. The same creature cures his Eyes when they are ill affected with Fennell; his wounds with Bistort, which is therefore called snakeweed; and with comfrey.
7. Cats strengthen their sight by eating Vale∣rian, and so was Valerian first found out to be good for the Eyes.
8. If you prick out the eyes of young Swal∣lowes: The old one wil bring them to their sights again with Celondine.
9. Goats will take away a Caterract from their owne eye with a thorne, and from thence was in∣vented the art of Couching the eye with a needle.
10. The Hungarian Horses, when they need bleeding, doe let themselves Bloud with their own teeth.
11. The Lyzard using the Hearb Galega or Goats Rue mocks at the deadly poyson of the Viper.
12. The Dog, by eating Dog-Grass, cures himself of the infirmites of his stomeck by Vo∣miting.
13 Hogs by eating Ceterach ease themselves of the infirmites of the Spleen.
14. That Mullein is an Antidote against Poyson and the Pestlence, a Weasel will teach you by eating of it when she goes to fight with a Serpent: Neither is there a better remedie for the Pesti∣lence
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than the juyce thereof drunk in wine.
15. The Hind a little before shee brings forth young, eats Heartwort, which opens her Womb. After shee hath brought forth, by eating the same hearb again, shee closeth it.
16. The storke cures poyson with Origanum. The weasell with Rue.
17, Boares cure themselves of almost al disea∣ses by eating Ivie.
18. The Bear after he hath layen a long time in his Den, moves himself to stoole by eating Arum, or Cuckoopints.
19. Laro, a certain water foul, when he hath eaten more than doth him good, creepes between two boughs of a tree which grow close together and preseth the victualls out of his body.
20. Ringdoves, Dawes, Partridges, Black∣birds. Cure themselves by bay leaves and other remidies well knowne to themselves.
II. Alchymists and hermeticall Phylosophers learnt the way of renewing youth from the Creatures.
So they observed the manner of renewing Man by Hearbs and Mettalls, from the kingfisher, Eagle Crab, Serpents &c. which almost yearely renew their youth.
And pray tell me, you that cavill at this; if this be granted to Birds and Beasts by the Etern∣all God; is it impossible for man that is made af∣ter
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the Image of God? For so,
1. The Eagle by casting her Bil casteth away her old age, and takes up youth againe.
2. The Serpents in spring time, leave their old skinnes and their old age together with them.
3. The Heart perseving himself to be well stri∣ken in age, drawes serpents out of their holes whith the breath of his Nostrills, whether they will or no, by a wonderfull gift of nature, and having kiled them with his feet, eates them having first seperated the poyson; and having eaten them grows yong again thereby: In the same manner the Toad draws weasells and the Weasell mice.
4. The Crab grows yong by eating Frogs.
5. The Hens by eating spiders.
6. The Eagles by eating Tortels,
7. The serpents by eating Toads.
8. The tongue of a serpent being pulled out when the Serpent is alive about the full Moon for some Magicall use or another; the Serpent recovers it againe by eating Nettles.
9. So the Elements themselves puting off their drosse, seem young againe and so doth nature her self every Spring.
10. The Creatures give Arguments enough of a future Resurrection, if men have but witt e∣nough to see them, or Honesty enough to con∣fess
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them.
First, So the King-fisher yearly changing her skin and feathers, seemes like one risen again from the dead.
Secondly, The silke worme having made it self a silken nest, dyes in it, and after putrification, leaves both the propertie and forme of a worm and comes forth a Fly.
Thirdly, The Emmet, Ant, or Pismire which you will, when they are so old they can scarse goe upon their legs, Nature provides them Wings, and so of a Creeping, it becomes a flying Animal.
Fourthly, The Phoenix being worn out with Age, burnes her self, and riseth again out of her owne ashes.
Chap. 9. Of the matter, forme, and effect of medi∣cine and Alchymie.
I THe Matter or rather Matteriall of Me∣dicine is both a Methodical disposition of Precepts, as also the matter it self.
If you consider the matter by way of Systeme, the matters of Medicine are sencere parts, and the precepts thereof congruous to nature: But if you would Dispute the point Physically, They are.
1. Things Natural called Physiologia,
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2. Things not Natural called Hygiena.
3. Things against Nature called Patho∣logia
II. The matter of Alchymie is both a dis∣position of Precepts, as also the matter it self.
For it is as true as what is truest That Alchy∣mists have many singular precepts and Observa∣tions not only in their Operations but also in ad∣ministring Physick contrary to the Opinion of the Dogmaticks: They can give you a true and exact Anatomie, not only of the Body of Man, but also of the whol world, As concerning their way of making the Phylosophers stone, they differ much and perhaps as much from the Truth as they do from one another.
III. The forme of Medicine is Externall or Internall.
The Externall is a methodicall disposition and connexion of such precepts as are agreeable to Nature.
The Internal is the Truth it self of the Physi∣cal Substance.
IIII. The forme of Alchymie is the same with that of Medicine.
The externall is a Connexion of Precepts.
The internall is the truth and excellency of the Chymicall preparations
V. The proper effects both of the Physitian
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and of his medicine, are various and mani∣fold.
For a Frugal and temperate Diet, preserves Health and amends sickness, maintaynes the body in vigour, which is the most excellent of all Na∣turall things: for what good doth the Contempla∣tion of Hearbes bring to a man, or what delight? What doth a man get by his observation in dis∣secting the body of a man? you can hardly per∣swade a man there is any unless he find it by use and exercise: So then, As of the liberall Sci∣ences Physick is one, the use of it makes it inferior to none.
VI. The proper effects of the Alchymist and his Alchymie are various and Excellent.
The cheife effect is the excellency of medicine; for although Nature gives us our Medi∣cins whole, yet most commonly they con∣sist of divers parts; nay somtimes in a whol pound of Medicaments you shall not find an Ounce of that spirit or Oyle you desire, or which con∣duceth to the cure you intend: Nay more than this There is no whol medicament, but hath it's impurity. The Art of an Alchymist is to seperate this which nature hath mixed: As the Maseraick veynes seperate the pure Chyle from the impure dung in the body of man; So Alchy∣mie seperates the spirits from the medicine, and rejects the impure dross; And who unless he be
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a Madman but will easily grant, and that by the rules of nature that the Chymical preperation of a Medicine, the dros being cast away must needs bemore wholsom, more safe, more effectual in it's Operation than to give the whol Medicine dross and all as it growes out of the earth: There is indeed and in truth as much difference between them as there is between a Bushel of fine flower, and a bushell of Bran.
Besides in stubborn and lasting diseases, strong Medicines (stronger then any naturally grows out of the earth) must be given. And if Artificially Prepared may be given without any hurt or danger, Namly such as are made of Mineralls and Mettalls. To these I might add That an Alchymist hath the key of natures Secret Cabinet, and is able to produce all her hidden treasure to publick view: so that Mesue avows That scarse any deeper knowledg of Naturall things is given unto man, than what is given by Chymicall operations: by which the Sympathy and Antipathy of things is known; and thus much for the Cause and Effect of Medicine and Alchymie. The Subject and object follow.
Chap. 10. Of the Subject and Object of Alchymie and Physick
1 THe Subject of the Physitian or of his Medi∣cine is man considered as he is a creature
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Subject to Health and Sickness, both accord∣ing to the whol, and according to each part.
They all determin the parts of the Subiect to be two Material and Formall. The Material is a Mans Body and not a beasts.
The Formall Subject, they say is not the Soul, that belongs to Metaphysicks or els to Devinity, and is of itself perfect. but the body curable ac∣cording to Aristotle. A living man and not a dead Corps, for barely a Body is too general a title.
II A Physitian cureth not only the body but the mind in some manner.
Pray tell me what there is in this whol Uni∣verse, but may be delighted and refreshed, be it Mind or Body or what you wil. Opto tibi meus Sana in Corpore Sano said one. The whol Scope of a Physitian is that he might keep the Organs of the Mind and the understanding in a due temp∣perature: for if they be out of tune, so is the natural State and Condition also: Take away the Organs of the Rational soul, and you take a∣way the soul it self; Restore the Organs, and you restore it: Besides the body and soul are knit together by a certain Sympathy or Con∣sent, and derive vertue and vice from one another, and if there be such a Harmony between them, the one must needs require help as well as the other: I know it is both douted, and called into
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Question by many; To which part of the Nature of man the disease is most hurtful and deadly: which although I confess I cannot easily answer yet would I have all men perswaded of this truth That the greatest part of all evills, comes from the soul, and the Internal spirits: for if the body being sickly be a burden to the soul, and deny it, it's operations, then comes the injury from the body: But if the body be subject to the Command of the Mind, and it be the duty of the Mind to keep Passions and affections in awe, and preserve all in a due decorum by the rule of Rea∣son; then Licentious living, Idlenes Effeminat∣ness, Luxurie & almost what not; are al vices of the mind & what worse diseases come to the body of man than by these and their likes: I pray you, is the fault in the body or the mind that people give themselves to gluttony, to lust, Drunkenness, Quarelling &c? Is not the mind the seate of Temperance and Intemperance? and is not In∣temperance the cause of most diseases? Thus you se the point is clear enough, That the original of most diseases is in the mind, and is discernable to all unless such as are so blind they will not see.
III. The Subject of Alchymie is the same with Medicine.
For although Alchymie doe not beget a New
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Model of Phylosophy and Medicine as some would have it, because they have different Theo∣rem's and Hypotheses: yet because it is referred to the most excellent Part of Medicine which is the Rule of cure; it must needs have the same subject.
IIII. The Object of Medicine, or rather of the Physitian about which it is conversant, are Things Natural, not Natural, and against Nature.
A Physitian therfore is conversant.
1. about things Natural. That he may keep the Constitution of man in health; and fortifie the parts of the body with things like.
2. About things which afflict the body against Nature; as diseases their causes and symtomes; that he may cure them with contraries.
3. about things not Natural, which are either to be taken or not to be taken according to dis∣cretion; Namely Diet, Physick, and the Help of a Chyrurgion.
4. If these or those be out of the reach of his Sences by Diagnostical signes; Let him goe to work warily, least the Prognosticks Fall as he would not have them.
5. Let him use indications for his lawful and safe Method of Cure. Thus you see a Physitian ought not only to be of great integritie of life but also admirably well Skill'd in the knowledg of
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Medicine; that he may know every thing that belongs to the Health of the body of man.
V. The generation of diseases is ended, and no new diseas happens to the body of man.
There are those that think, and stiffly main∣tayne. That Diseases are more in Number, and more violent in quality, than they were in former ages; But ther's, ner'e a word on't true. Acci∣dents by long time hid in their Causes, and get strength by stealth, even insensibly; as the often dropping of water upon a stone makes it hollow: There are no new species in the power of Nature besides these that are already therfore there can be no new diseases: if Nature bred new, diseases, she must be turned out of her old course, But the one is impossible, therfore so is the other: t'is a new Essence, and not a new Accident that must make a new disease; There may be a difference in Diseases according to more or lesse, but dif∣ference, and Novelty are two things; if there be then any new diseases, Rarietie or ignorance is the Mother of them. The Manner, species and the Cause of all diseases is the same; Now no disease can be without a Cause, because nothing is the maker of it selfe; neither can any thing worke against the Lawes of Nature, because no∣thing can worke above it's strength, Diseases arise even of that very same thing by which we
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live, Neither are there such things as peculiar seeds of diseases; but only they arise from our own vices, whereby we disturbe Nature; and all vices, though they have different Names, yet have they but one Nature.
VI. The Object of Alchymie, or rather of the Alchy∣mist, about which he is conversant are all Natural bodyes which are concrete, especially Mettalls.
If the internal end of Alchymie be but con∣sidered, you shall find the Alchymist occupyed about all Natural concrete bodyes which are to be dissolved, purifyed, and artificially wrought: But if you regard the External end; it is conver∣sant only about the transmutation of Mettalls. You have the Subject and Object both of Medi∣cine and Alchymie. The Adjuncts followes.
The Adjuncts or Attributes of Medicines and Alchymie, are
1. Certainty.
2. Dignitie and Proffit.
3. Excellencie,
4. Dificultie.
Chapt. 11 Of the Certainty of Physick and Alchymie.
1. The Art of Medicine is Certaine and infallible.
There are a sort of men (and those no smal fools neither) that cry out, Medicine is uncer∣tain;
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and therfore 'tis a thing ful of danger for a man to commit himselfe into the hands of a Physitian: And this they goe about to prove by an Argument such a one as 'tis; Because the whole Art of Physick is Conjecturall and ther∣fore no certainty is to be expected of it: what a leane hungery Argument this is, I shall make evidently appear.
1. Because that is imputed to the Art which ought to be imputed to the Artist; for Medicine it selfe consists of most firme and undoubted principles; but the Physitian because he useth som∣times Conjectures in his actions, doth not alwayes performe his Cure, with the same Dexterity nor felicity.
This comes to pass divers wayes.
1. When the Circumstances are divers, nay somtimes contrary.
2. When the Physitian is deceived by those that are about the sick.
3. When whatsoever hinders, he doth not visit the sick, nor speake to him.
4. When the bowells of the sick have an une∣qual or contrary temperature: for as Aristotle saith in another case; It is a hard thing to finde out a vertue Posited between two ex∣treame vices. So say I in this case, it is a hard matter to correct the bowells distempred in a contrary manner.
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5. It often happens that the sick either through Age, or weaknes, on want of wit, is not able to declare his owne infirmitie.
6. Somtimes the Patients are Impatient, and will not bee ruled, neither will they take the Medicine, or their case is desperat, or they are poore and want Necessaries: These and other things like them may hinder the Phy∣sitian in his cure, but they detract nothing at all from the Art it selfe.
2. The doubt lyes in the word Conjecture. For if you meane a bare and simple guess, that doth nothing at all: But if together with the Conjecture; you ad Demonstration as a Com∣panion then 'tis no longer a Conjecture but a Demonstrative sign: you must make a difference between a bare guess and a Demonstrative sign, which Physitians call Indication: bare guesses infer no necessity, but probability; and that neither not alwayes, but most commonly; and is the usual practice of the Empericks. But Indications setch their Original from Nature, and pass judgment from Logicall Arguments, without any doubt∣fulnes.
II. The Art of Alchymie is certaine and infallible
For it propounds two scopes to it selfe.
Either to transmute Mettalls, or,
To make profitable and effectual Medicines.
Both of them it performeth with great success and Praise.
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The second of these, namely, the preparation of Medicins is granted on all hands. The first is the point in dispute; which because it is much doubted by many, wee will put it to the Que∣stion:
1. Whether Mettalls may be changed?
2. Wether gold may be made by Art?
First, Whether Mettalls may be changed?
To dispute the Point on both sides is not worth the while, seeing none but Madmen will fight against Experience: for to search after Reasons and not regard apparent sense, denotes a weakness of the Minde: 'tis apparent to all mens eyes, That glasse may be made of Ashes: Experience tea∣cheth this; and t'were extreame folly to bring Reasons to perswade a man to that which he may see with his eyes. Experience teacheth as plainly also that Mettalls may be transmuted; therfore to goe about to prove it by Reason were but to trifle away time. In Hungarie, In Mount Car∣pathus, neere the Towne Smalnitium are Foun∣taynes into which if you thorw Iron, it will be turned into excellent good Copper: the same may be done by Art. If you put Iron into Aqua Vitriolata, it will turne into a Red powder, which beeing melted in the fire will be as good Copper as any is in the world: But I come to the second.
2. Whether gold may be made by Art?
This many deny, and to make their Negation
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seem as though it had some weight in it: they bring some Arguments, viz.
1 Because Nature proceedes by certaine, and determinated principles and so much the more by how much the thing she makes is more perfect.
2. Because in these Principles, The Efficient cause, Matter, and place of Generation are the principall: for one Horse is not bred without another.
3. Because even those Creatures which are bred of putrefaction, must have a fit matter to be bred of, as Experience it self witnesseth.
4. Because in Mettalls although some change may be made in the color and such like Acci∣dents, yet not in their Natures and form, for they are Mettalls stil.
5. Because one species cannot be changed into another Genus, neither by Nature nor Art; Neither doth Art make forme.
These Arguments if we diligently weigh them in the Ballance of Reason, we shal find them a grayne too light.
For forme cannot indeed be made by Art, if you consider Art, barely as Art; But joyne Nature to it, what then? seeing then in Nature and in Form two Species agree under the same Genus which before were diverse, we see Wood, 〈◊〉, Skins &c. turned into Stones by Nature, as Albertus Magnus
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shewes and shewes truly in his Book of stones. As concerning Place, that is nothing at all neces∣ary: Nature begets somthing in every place, and maketh one Mettal or another in every place, according to the matter it hath to make it of: so then, 'tis a right Matter, and not a right place which is needful. To let passe Authors both such as have written the truth, and such as have written Fictions: That this Art is very rare, We may give two Causes.
1. Because there are but few Artificors, which have attayned the right Method of making of it; and those few reveale not this secret to any.
2. Because God blinds the Eys of many in the thing, lest Pride, Luxurie, Abuse, and other vices which accompanie Riches, should reigne. Therfore I Exhort those which spend much Mony and Time (which might better be im∣ployed about other things, Namely in main∣tayning their owne Familes and releeving the Poore) upon their serutiny and search after this secret, thereby vainly and rediculously spending their Estàtes in smoke, and Coales, to desist from their labor, and looke after their Families.
You have the Certainty of Alchymye & Medi∣cine; The Dignitie, & Profit followes:
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Chapt: 12. Of the Dignitie and Profit of Medicine and Alchymie.
1. Medicine is an Art most Noble, most worthy, and most profitable.
Medicine is the most Noble of all Arts.
1. By reason of the subject about which it is occupied, viz. Man, the most Noble of all the Creatures.
2. By Reason of the Manner of proceeding of it: It is an Art drawn from Nature her selfe.
3. By Reason of the Effective principle: God himselfe is said to creat Medicine Eccles. 38. 4.
4. In regard of the end: The Health of man which is the greatest of Earthly Blessings: All other earthly blessings without it, want their Lustre.
As for other Arts, their ends are External: They are adjuncts and not conjuncts to the life of Man; They may serve as Minsters and Hand∣maydes to Medicine: 'Tis Medicine makes a man live; all other Arts doe but ad Delight to his life: Thus you see Medicine is the most Worthy, and most profitable of all Arts: If all Arts were so painted before your eyes that you might see them at one single view; what would a man desire more then the knowledge of Medicine? Health and Life being the greatest Blessings, sicknes and
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Death the greatest enemys a man hath in this world: Will Riches and a vast Estate, much Land, & curious Houshold stuf help a mans little finger when it akes: a little sickness takes away the Com∣fort of all pleasures.
II Alchymie is the most Noble, worthy; and profitable Art.
If we regard the Subject, the End, and the Scope, we shall find them common with Physick; and therefore no more words about it.
If we regard the Transmutation of Mettals, nothing is more Effectuall, nor profitable; nor better shews the wonderfull works of God to the Sons of men: You have the Profit. The Execllency of medicine and Alchymie fol∣lowes
Chap. 13. The Excellency of Me∣dicine and Alchymie
I MEdicine is a most excellent Art.
For Proofs of this, we might bring Anti∣quitie, Authors, Divinitie, Power, Necessity, Ver∣tue, witnesses Both from holy Writ and other Authors.
Necessity was the first thing that found out Medicine; it did not so in al other Arts: for if Sickness and Death had not been formidable, Me∣dicine had not been invented. The Invention of
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Medicine is to be attributed to God Himself: and the Illustration of it by Authors to his Mercie; Good God what shall we think then of those that hide it, Great Kings and Nobles have not only approved of it, but illusterated it. Would you know whence the dignitie of it ari∣seth? What is that makes it so Excellent? what Greater Naturall Mercies hath God given to man since he gave him life, then to teach him how to preserve it? 'Tis the Divine Oracle of a mans life and the praise of it reacheth to the Skyes. Again, Would you know the Excellency of Physick? Consider it's Extent: It reacheth the natures not only of the highest star in the hea∣ven but to the meanest grass upon the Earth: it keeps the whol Creation in a due Decorum, which else would fall into a Rout. It maintayns Health and destoryes what opposeth it. When God made man, He made a most excellent fabrick, and He left Physick to maintain this Fabrick in re∣pair in every part and portion thereof, that there∣by it might glorifie God as it stands, and beget its like to do the like.
II. Alchymie is a most Excellent Art.
So excellent, that my Pen is not able to give one Hundreth part of his due praise: Nature bringeth forth a Medicine in its Bulk, Alchy∣mie chuseth the best, and rejecteth the worst:
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So many wonderfull works of Almighty God it openeth; So many Strang and hidden Secrets of Nature it revealeth; so many notable prepar∣tions of Hearbs it unfouldeth; So many lost vertues it discloseth; That to give it, it's due prayse, belongeth to the tongue of an Angel, and not of a man: You have the excellency of physick and Alchymie; the difficulty followes.
Chap. 14. Of the Difficultie of Medicine and Alchymie.
I MEdicine is the most difficult of all Arts
Thessalus (as you may find, if you read Galens, writings) had such a strang waking dream, that he conceited the whol art of Physick was so easey that it might be learned in three months space; and to make fooles beleeve this lookt like a truth. He held that al diseases, and by consequence all remedies might be reduced to these two heads. That all diseases came either of binding or loosen∣ing: and So al remedies must be indued with either a binding or loosening facultie, and thats e∣nough: to stope which monstrouss and absurd Opinion, consider with me these few Princi∣ples:
1. The Nobility and Varietie of things requisite to this Subject.
Those which study Physick shall find it not
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only the most Excellent, but also the most Difficult study in the world: and without great knowledg, and as Great care, most dangerous: if you consider that there is required to it an admireable knowledg of causes: an incredible Judgment to discern, and exceeding quickness of wit to apprehend, in every physitian: Besides if a physitian will get honour by what he doth, which if he doe well, he shall not want: Continu∣all and dayly experience is requisit for him. With what knowledg ought that man to be indued? with what care and industry ought he to perform his office, when the lives of those that Christ dyed for, is commited into his hands?
2. The Infinite number and Species of the Di∣agnosticks of diseases.
Not only three Hundred as Plinie thought, and yet that is two many to be well skiled in, in three Moneths; but almost an infinite Number, many new ones arise every day, which though they have been formerly in the world, yet not in our generation; therefore are New to us. To let alone Diseases, and speak only of Casual∣ties: How many Bruises, Ruptures, Fractions Burnings, Scaldings, Luxations, Dislocations, are to be amended by the skilful hand of the Phy∣sitian? How many dangers by Poyson, which must be remedied Extempore, or not at all? How much diversity is there in the bodies of men
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by reason of Age, Sex: Region, Education; what a difficultie is it to take the exact observation of the Coelestial bodyes, without the knowledg of which you may as soon give poyson as an antidote.
What a difficulty is it to find out an internal disease; How deceitfull are the Markes of them; whether you regard the body it self, or the Urine or the Pulse; So that the wisest Physitian breathing may somtimes be deceived.
3. The prognosticks and manner of cure, are very difficult.
What a knowing man ought he to be, that is able to prognosticate the end of a disease: The knowledg of the Nature of no part of the Crea∣tion ought to be hid from him: and when he hath that, it requiers a new search to find out a reamedie, nay many times al this must be done upon a suden, and in the very nick of time: Before a Physitians eyes ought alwaies to be placed the sad Image of the death of his Patient, The sadness, fear and sometimes the undoing of the Patiants, acquaintance; and the great account him∣self must make before God another day for the life of every one that is commited into his hands: and when he hath seriously considered this, if he think three Months study sufficient for so great a calling let him turn practitioner.
II. Alchymie is the most difficult of all Arts.
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For although the Artificial making of Gold be most true (as we told you before Experience testifyed) so the vain attemps of many have al∣so testified it to be most difficult, and neither to be gotten by reading, nor studying Books. 'Tis only granted to a few that feare God and eschew evill and know how to use it when they have it. The study of it makes many poor, in so much that a great Alchymist said; if he wish't any man a Mischeif, he would wish him no other than to study that Elixar.
Chap. 15. Of things agreeable to Medicine and Alchymie, which are Naturall Phylosophy, Devinitie, and Astrologie
I. NAturall Phylosophy is agreable to medi∣cine, and yet also it differs from it.
That Medicine takes his Originall from Natu∣ral Phylosophy is most certain; for the speculative part of Medicnie is pure natural phylosophy. For
First of all The body of man with all it's parts, temperaments, facultyes, and operations, every one that knows his right hand from his left, knows to be Natural
Second, Health and Sickness which are the affections of Nature, come from Naturall prin∣ciples.
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Thirdly, Nourishment and Medicament by which these facultyes and the actions thereof are maintayned, are Naturall: For the Vertues of Hearbes, Stones, and Mettals, and of al Medica∣ments by which Physitians cure Diseases, and restore Health and Strengthen the parts, are al Naturall and pertain to Naturall Philosophy, no less than the Motions of the Elements doth; only the Practical part, Medicine assumes to it self alone: Thus you see Natural Phylosophy is of great Use for, and a great Ornament to a physitian; only there is som difference between them, and the differences are these.
1. A naturall Phylosopher treates of a man as he is a naturall body; A Physitian, as he is a body cureable by the Art of physick.
2. The Naturall Phylosopher treates of sickness and health as they are affections of the Natural body, and proceed from naturall causes.
The Physitian treates of them how he may expell the disease, and preserve Health.
Briefly thus, The Naturall Phylosopher rea∣sons of things as they are barely naturall.
The physition, how he may remedie what's amisse and mayntain health in a good Decorum.
II Naturall Phylosophy is agreeable to Alchymy.
The Reasons are the same which we gave you before concerning Medicine.
III. Medicine and Alchymie are Sacred Arts, and therefore agreeable to Divinitie.
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They are sacred.
First in respect of their Original; Because they are brought out of the Treasuries of the goodness of God himselfe.
Secondly, In regard of théir Institution: Because they were ordayned of God to preserve man: and 'tis one part of the Worship of god to admire at his Creatures and gifts: and one part of the Will of God to search after his wonderful workes in the Creation. 7. Eccles. 35. Let it not greive thee to visit the sick, for that shall make thee to be beloved. And Paul tels you in the Corinthians that the gift of healing is one of the gifts of Gods Spi∣rit: Also that great Physitian both of our bodies & souls our Lord Jesus Christ, cured many diseases, as dropsies, palsies, leprosies, Issues of blood blind∣ness, Feavers, and other desperate diseases by his wordalone. And God by his word alone, made al the Creatures, & gave them vertues to do the like: Paul in the Epistle to the Colossians saith; Luke the beloved physitian greeteth you: And to Timothy he prescribes Physick himselfe, Drinke a little wine for thy stomaks sake. Damascus was once famous for Physitians, especially at that time when Johannes Mesut that excelent Physitian sone of Abdela king of Damascus taught Physick there: Suidas reports that king Solomon wrote a most singular volume of remedyes for diseases; the heads of which were engraven upon the
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Temple gates. Whence it appeares that the Jewes kept the Copies of their Medicines in the Temple because of their Holines; and thence came that Blasphemous practise of the Heathen to dedi∣cate it to their Gods; And though they were but men themselves yet they made their ablest Phy∣sitians Gods, after they were dead and rotten; Witnes Aesculapius and others.
IIII. Astrologie is not only agreeable to Medicine & Alchyme, but also Exceeding necessary for the Physitian and Alchymist.
Astrologie is that part of Natural Phylosophy which inquires after the Causes, properties, Natur, and Effects of the starres.
If it be a part of Natural Phylosophie then it must needes be agreeable to Physick: The Princi∣ples of Astrologie are drawne from Experience, which Experience is drawne from observations, which seldome fayle,
It makes universal conclusions; and from the demonstration of one, shewes the Effect of another thing; so that from the starres it is able to give a Judgment of the Natures of Hearbes, Plants and Mineralls. And therfore he that doth not reckon it amongest the Liberall sciences as well as Physick, doth it a great deale of wrong. I am not ignorant that very many and those Learned, deny the Art of Atrologie to be an unniversal Art, and that only some few Particular Obser∣vations
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happen true: But I shall easily prove they are beside the Cushion; and thus I begin.
Neither Medicine cureth all Diseases, neither doth state Politicks remove all the troubles of a Common-wealth: And yet all will grant that they are grounded upon true and firme precepts and very necessary for the life and livelyhood of man: Is not the Art of Gunnerie good; because the Gunner doth not alwayes hit the Marke? So may the Art of Astrologie be both good and necessary though the Astrologer doe not alwayes predict the truth. He that would deny Astrologie to be one of the Liberall sciences must of Necessity deny the influences of the starres upon inferior bodyes. What if I should goe about to prove That all Physicall predictions are deduced from Astrologie? Ile try what I can doe.
Whatsoever science teacheth the Effects the starres have upon Elements and mixt bodyes; The Temperament, alterations and Inclynations of all things below; That is the ground of all Predictions, and admirably useful for the life and well being of man.
But Astrologie doth so.
Ergo.
If you please we will devide this into a few bran∣ches.
1. Tis doubtful to none, unlesse such Block∣heade as deny manifest Experience; That Infni∣it
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Actions both Healthful and unhealthful are caused in this lower world by the Influence of the starres. Hath any one studyed Physick seven yeares, and doth not know that the various position and divers Aspects of the starres bree∣des variety and diversity of Diseases? What's the Reason of Contagious and Epidemical disea∣ses? comes it not from the Ayre? And how can the Ayre doe it being a pure Element, without the Influence of the starres.
2. The various mixture of the starres, makes a various mixture of the Elements, which if it bee wholsome turnes to the Generation; if unwhol∣some turnes to the destruction of mankind: And therfore wellsayed Hypocrates when he said That the seed plot of Epidemicall diseases was an Ayre corrupted by Planitary influence. Our late Phy∣sitians wil say God doth it; but how they know no more then a Hobby Horse, as though all Epidemicall diseases were Miracles: Others that think they are a little wiser say, it comes by In∣fection; and the next time you heare one say so, ask him Who infected the first man that dyed of it.
3 It's a certaine Quality not abounding with Heat nor Cold, nor Drynes nor Moysture; nor yet an imperfect mixture of Elements; But t'is a more hidden busines; for the Con∣gress
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of the Superior bodys above Seminate Somthing in things below; which in process of time growes up, and according to it's owne Nature either rejoyceth or afflicteth the Sonnes of men.
4. In Eclipses of the Luminaries with such or such fixed starres especially those of the first or second Magnitude; or when other plannets are Joyned or opposed with such fixed starres; Consider the Degree of the Zodiack therein, or in which the Luminaries are Eclipsed; and tell me if things here below correspond not exactly to them.
5. The Beames of the Coelestial bodyes are not alwayes one and the same, for somtimes they are in the same sign and degree; & that's called a Conjunction; somtimes diametrically pla∣ced; and that's called an Opposition; som∣times they are in Trines, Squares, And Sextiles; all which have peculiar effects.
6. The seed which they cast upon Inferiour bodyes is not alwayes one and the same: somtimes 'tis wholsom, somtimes unholsome, and according as the seed is, so is the fruit to bee expected.
7. Unhealthful or Intemperate meetings of the Plannets (For that's it wee are here to Speake to) Proceeds From the Intemperancy of the Starres themselves that meet: Imagine Saturn
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and Mars to which add the Eclypses of the Luminaries. If they happen in an Ayrie Sign they may cause a pestilence, if they bee with malevolent fixed Starres; But if they be with Jupiter or Venus or benovolent Fixed Starres their evil is mitigated. The time wil bee un∣healthful by reason of violent Feavers: but 〈◊〉 so mortal.
8. And as the Disease drawes danger of Death at the tayle of it, and somtimes it doth not, so the conditions of these Diseases which are dange∣rous are not alwaies the same but divers, as hap∣pens not only in Malignant Feavers, but also most commonly in the Pestilence: Therfore he that would bee accounted a Skilful Physitian must be well Skilled in the whol course of Nature of which Astrologie is no smal part.
9. The ayre being of a thin substance, is the Medium by which the heavenly bodies 〈◊〉 their Influence upon things below, and thi• in a double manner, either Hidden from or manifest to sense.
10 So somtimes Epidemical diseases break 〈◊〉 when a man litle thinks of them, and th•• upon a sudden the Air and al sublunary cause• being according to Nature, and not vitiated, and this must needes come by the Influence of the Starres, at other times the ayre is either too hot, or too cold, too dry or too moyst or too
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cloudy or too mystie: or the winds are unwhol∣som and then the cause of Infection is apparant say Phisitians, and they can give a reason for it, 'tis wel they know anything.
1. Although the Ayre bee the Medium by which the Influence of the Planets is dispersed through the sublunary world yet are not al places alike infected, and who but an Astrologer can give a reason of this: the Reason is from the hous or Sign of the Zodiack where the Conjun∣ction causing the Maladie happens: under each signe of the Zodiack are certain Clymats Kingdomes, and Provinces, and they are like to Suffer when others scape. Besides the age and sex of the Plannets is to bee considered, and Judgment to be Passed accordingly: Also the Nature of the Signes, for some are Humane and they indanger Men most, others the Signs of Beastes and they hurt Beastes most especially Some Specis of Beastes, Imagine Horses, Sheep, Hoggs &c. In watery Signs it hurts Fishes most.
2 The actions of the Heavens Astrologers cal by the name of Universal Influence, not because it workes Universaly in all Sublunary crea∣tures, for wee shewed the contrary but now: but because it workes of it self without any o∣ther disposing cause.
3 The Planets have a disposition to act, Subluna∣ry bodyes to suffer; by action and passion are all
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things generated, therfore are alwayes subject to them. And the whol Creation being taken as one United body, one part of it must needs be Subject to the other
14 There is such a Harmonie in the Creation that every particular Constellation Produceth Effects according to its own Nature.
15 Therfore when the Horoscope, or the degree ascending at the nativity of any man or beast, or the building of a Town, setting of a Tree, sow∣ing of Corne, Changing of the Goverment of a Commonwealth or of a City is afflicted by the Conjunction of evil Plannets or Eclypse of the Luminaries: It threatens the distruction of them; and the time when you may know by Directi∣on or progression.
16 Hence it appeares that the Operation of these is two sold, first upon those Clymates, Provin∣ces and Kingdomes under that Signe the Con∣junction or Eclypse happens, and secondly upon those Living Creatures In whose Gene∣sis that sign ascended or upon Trees and Plants sowed under that signe
17 Neither are wee to thinke this cause worketh altogether absolute and simply of it selfe, But other causes also intervene, as il Diet, want of convenient Remedie &c.
18. By al that hath been spoken you may see how absolutely necessary the knowledg of
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Astrologie is to a Physitian, that so when such Accidents happen so the Ascendent of a mans Nativitie or any other Hylegiacal part, or in∣deed when any bad Direction comes which may signifie Death; Hee may keep the body with fit Diet and convenient Remidies, pure and cleare from such an Humore as at such a time will take fire at the least touch.
Thus you have what is agreeable; It fol∣lowes what is disagreeable to Medicine.
Desagreeable to Medicine and Alchymie, are Confusion, abuse and ill preparation of Medicine, Ignorant and Blockheaded Physitians. But those things Because they belong not to the Art it selfe but to the Artist; we will speake of in the booke following.
And thus much for the Na∣ture of Physick and Alchymie and also for this first Treatise.
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The Second Treatise. Of the Nature and Ministers of the Phy∣sitian and Alchymist.
WHerin come these three things into Consideration.
1. The Definition of a true Phy∣sitian and Alchymist.
2. The Office and Requisites of them both.
3. The Witts of Sophisters and Impostors.
Chapt. 1. Of the Definition of a Physitian and Alchymist
1. A Physitian is a person called of God to that Office, instructed by Doctor Reason and Doctor Experience, to prserve the health of man, and restore it being lost, as much as is possible.
The more difficulty there is in Medicine, the more Dignitie belongs to a good Physitian: Scaliger discribes him thus A Physitian is a man
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learned, and as honest, as learned, Gentle, Dili∣gent and Fortunat a man that trusts in God and not in his owne Skill. Hippocrates thus, A Phy∣sitian ought to bee filled with the Deitie, he ought to be learned, good, and well Skill'd in his Art, Hee ought to know what hee would do, and bee able to put it in practise; for the Health and life of Mankind is commited into his hand: The Latins derive Medicus a Medio. A Physitian, from the Meanes by which hee Cures. And to speake •he truth, A Physitian is a great imitater of Christ himselfe: for as Christ cures our spirituall wounds, so ought a Physitian our Naturall.
Hee ought to deny himselfe, to bee mindfull of the Poore; He ought not to regard Gayne for that's the bane of the World. Hee ought to bee one that knowes what spirituall good Christ hath done him, that so at the same rate hee may do his Brother Temporal good freely without grumbling.
II. An Alchymist is a person called of God himselfe, artificially to make profitable Medicines, of Plants, living Creatures, and Mineralls, as also (as much as is possible) to change base Mettalls into Noble, that so they may bee the more usefull unto Man kind which are his Brethren.
I told you before that such as dealt in Mettalls gave the first occasion of finding out Alchymie; for they first found out how, what was mixed by
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nature might be seperated by Art: And when they noted Gold to bee the most Noble Mettall, and found it mixed with much drosse, they concei∣ved a hope of changing other Mettalls into Gold as well as Ore; and when they found that things were made more perfect by Distillation and se∣paration; they began to try whether the same might not bee don by Herbs and Plants: and by trying found it true; and their Operation to bee more perfect: And thus came the Art of Alchymy which before was purely Natural, to bee Mede∣cinall; from beeing servile to Houshold uses; it became excellent to restore Health: for the Art of transmuting Ore into Mettall, begatt the Art of transmuting Mettall into Medicine: To which Doctor Reason adjoyning himself as a Compani∣on (for he loves ingenious wits) finding that Ore may bee separated from his drosse, and so become pure Mettall; presently gave order the same should bee tryed in Hearbs and plants; that so the drosse beeing separated from them, the Medicine might bee most pure: Just so it came to passe; And thus came the Art of an Alchymist to bee conversant upon all Naturall bodyes.
The art of an Alchymist is to bee considered under a double notion.
1. As a Physitian
2. As an Apothecary.
1. As a Physitian: Because he knowes the use
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of Simple Medicines, Mettals, and living Crea∣tures; and knowes not only what they are, but what they are good for; and is very well able to teach another how to prepare a Medicine:
2. As an Apothecary; Hee prepares Medicines exactly for the Physitians use. You haue the Defi∣nition of a Physitian and an Alchymist. The Requisites follow.
Chapt 2. Of what is requisite to a Physitian and Alchymist, in the generall.
I. Of a Physitian and Alchymist are two things requi∣red Forme and Beautie.
Forme, is held to bee an Historicall know∣ledge of certaine precepts, but indeed and in truth it consisteth chiefly in Example and Ex∣perince.
II. Doctor Reason, and Doctor Experience are the∣two pillars upon which a Physitian stands: the Princi∣ples of his knowledge are Drawn from them.
Doctor Reason is his master, Doctor Experience his mistris, both of them Joyn together hand in hand to teach a Physitian how to cure a Dis∣ease. What wonders can a Physitian do unless hee know such an Hearb Performes such an Operati∣on: Hath he any more Skil in Physick without 〈◊〉 then a Parrat hath in Oratory; yet a Physitian having this is not crowned with Bayes, before
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Experience comes in & witnesseth that what is done, is wel done. A man may Sooner be mistaken in his Reason then hee can 〈◊〉 in his Experience, and therfore Almighty God knowing the weakness of man hath given him two stringes to his bow. A Physitian ought First to consult with Reason, because hee is the elder brother, then hee ought to take counsel with Experience whether the Di∣ctates of Reason bee true or not. Vertue is nothing else but the Rules of Reason made manifest by Ex∣perience, Oh what baser thing is there for what more unbeseeming to a Physitian then to build upon the Formes of other men, and yet every cor∣ner of the world stinks of such Creatures at this day. If you look into the world of Physitians, good God How many Follow Doctor Galen, how few Dr. Reason and Dr. Experience. I confesse I desire to Joyne them both together in al my Dis∣course.
How notably spoke Calsus, It happens (saith he) just with our Physitians as it doth with Law∣yers, although they pretend they know al the Lawes, and teach them to others, yet when a brangling busines comes before them they are so uncertaine that they know not where to begin nor how to end, Neither shall yow scarce find two of them in one Opinion: Nay so contradictory they will bee in pleading, That if the Judge and
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Jury were not either knaves or Fools, they would burst their hearts with laughing. Now if their Clyents would bee but ruled by Reason and Ex∣perience, they would agree, and never goe to Law, and in so doing would show themselves wiser than either their Lawyers or theire teachers.
Just so for all the world it is with Physitians. An Ancient grave Physitian can sit in his Chay∣er and reason of all the parts of Physick, such as belong to the Diagnosticks of Diseases, and the Method of their cure, Hee can reason of the Ana∣tomie of all parts; of the Historie of simples, and living Creatures, their Natures and Formes, their properties and vertues, he can quote Dioscori∣des and Theophrastus and say they were better men then himselfe: Hee can tell you how you must make up Antidotes and other Medicines, and for them hee can quote Mesue Nicholaus Myrepsus, and Nicholus Alexandrinus, and all this hee can utter Magnificently and stateliely: But if you call him to one that is sick of a Plurisie or a Feaver, a Bloo∣dy Flux, Dropsie, or a Falling sicknes, or any other disease 'tis no great matter whether it bee acute or Cronicall, Good God, in what an astonishment is my learned Physitian: Although hee feele the pulce and gaze upon the urine, hee scarce knowes what to doe for al Discorides, Theo∣pharstes, and the rest of his Authors; Nay it may bee an old woman That stands by may teach
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him his Lesson a little better.
Lastly. Our young Physitians which need a Master to instruct them in the Rules of phy∣sick and are minded to practise it, and use it well; I commend them to Doctor Reason and Doctor Experience, which two alone are necessary to this profession. Thus Celsus.
III. The way wherby Alohymists come to learn, is by the light of Nature and Grace.
Wee will not deny but Paracelsians make use of Reason and Expereince as well as other physi∣tians; but they soar a little higher, even to the light of Nature and Grace. That's the Funda∣mentall, the other are but means how to use it. There is within a man an Internall Angel, and the Light of Nature; you need not ask What the Light of Nature is, the whole Creation shewes it every day; for as all Naturall bodyes grow out of the earth and are nourished from it, so is the mind of man nourished by the knowledg of Nature: By Nature Doth a wise man learne all his Arts and Factcultis as a tree hath i'es nou∣rishment from the earth: and hee that learnes Arts from Authors learnes them Just as a parrot learnes to spake. The Motion of the Creation is the Father of all Arts whatsoever Divinitie ex∣cepted for that's inspired into men by the spirit of God: And as Divine wisdom comes from the Divine spirit: so Naturall wisdom, comes from
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the course of Nature. Authors may tell you, such a thing may be done in such a way; but what Accidents will come in the doing of it they can∣not tell you: The Light of Nature is that, and only that which teacheth true Phylosophie; yet is Divinitie the Foundation of true Wisdome; for God is the revealer of all secrets; and hee will reveale them to none but those that feare him. As for the Beauty of Medicine which wee spake of be∣fore, wee shall speak of more by and by, when we come to the Oath prescribed to Physitians, Al∣chymists, and Apothecaries. It consists cheifly in Order and Honestie.
Chap. 3. Of the Ornaments of a Physitians mind.
1. The Ornaments of a Physitians mind are the princi∣ples and Habit of Phylosophie.
1. A Physitian ought to give pure Language; Neither ought hee to bee ignorant of the Rules of Grammer, Rhetorick and poetry.
2. His Phylosophical Habits pertinent to knowledge and Acttion are various.
3. To the knowledge of a Physitian, some things conduce more, some lesse; Devinity is the Basis of all Arts; and in Nature a Physitian ought to bee well Skiled in Anatomie, the knowledge of plants and making up Medicines: Besides Galen calls
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all such Physicians as are ignorant of the Mathe∣maticks Murderers.
An Idea of the Aphorismes of Hipocrates
1. In speaking and discoursing, let him bee nimble witted and solled.
2. In reproving the Errors of the sick and such as stand by them as also of his own schollers let him bee quick wited.
3. Let his Mind bee equally ballanced between Feare and Confidence, let him keep the middle path.
4. Let him keep his body neat, but his Mind neater: Let him bee temperate in Diet, and shut the suspicion of venus out of his doores.
5. Let him have base thoughts of Honor unles it bee such as hee gets honestly by his Art; and let him not beg that neither, and bee sure let him never Praise himselfe.
6. Let him bee severe towards those which in∣troduce Errors into the Art: Let him be courteous towards others, and have a fellow feeling of o∣thers Miseryes.
7. Let him not bee ashamed to confesse his owne errors but let him give others warning to have a care of them.
8. Let him desire the Companie of, and Com∣merce with other Physitians.
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9. Let not his Tongue make a disease worse then it is.
10. If he know the Event of a Disease, let him speak it, not only to stir up the sick to obedi∣ence, but also to avoyd the slandering of the Art: Alwayes have a care lest you afflict the mind with the Disease of the body.
11. Keep close such things in the Art as are to be kept close.
12. Observe diligently other mens actions but bee not invective agianst them.
13. Bee not envious against the successe of o∣ther men, neither yet detract any thing from their due praise.
14. Be familliar with all, but prattle no more then becomes you.
15. Be neither Doggish and Curtish, nor yet scurrilous and Ridiculous.
16. Love familiatitie; be diligent in keeping of it; Give Councel gratis.
17. Use few words but let those few bee per∣tinent to the purpose.
18. Let Gravitie and Love be read in your Browes.
19. Speak comfortably to the sick, and visit him often if the Disease require it.
20. Carry thy self Modestly before thy Pa∣tient, both in asking him questions, feeling his pulse, and considering his Disease.
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21. Let no unseemly action; nor unseemly word proceed from thee.
22. Let him love Godliness and Honesty, and be an unblameable servant both to God and Nature.
23. Let him consult with God in the beginning of all his Cures, and give God thanks after the performance of them.
24. Forsake not your sick Patient for any cause whatsoever.
25. Honor your Master as your Father, and imbrace his Children as your brethren.
26. In consultations with Physitians, both hear what others say, and also teach without En∣vy, or branding them with nick-names.
27. Let not such a thought enter into your heart as to take that which is not your own.
II. A Physitian as well as a true Alchymist comes to the knowledg of many things which belong to the Health of the sick, by Astrologie, and ther∣fore the Art is very necessary for them both.
And 'tis true enough; For the superior bodyes work upon the Inferiour and that by a kind of necessity, for without operation there can be no action: Therfore without the operation of the superior bodyes there could be no production in the inferiour. This they do thre wayes.
1. By a way universall.
2. By a way particular.
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3. By a way of Means.
1. Universally: the Coelestial bodyes act in things below by Light and Motion.
2. Particularly. By Influences differently upon proper Nativities or Revolutions,
3. By way of meanes: They operate upon such as are of the same Complexion with themselves; As Mars upon Chollerick people, Saturn upon Melanchollie, &c.
Also wee may see, (if; our eyes be in our heads) what force they have in changing the Ayre; and by the Ayre mens bodyes: To make this appear consider with me.
1. Sick people are most at ease, and rest best after Midnight, although then the Ayre be coolest: The Reason is Because the sun then draws to∣ward the Ascendant.
2. All hold, the cause of buding of Trees and plants, is the heat of the Sun; yet Trees begin to bud in Februarie, though the Ayre bee not so hot, as 'tis in October when the leaves fall of: It is not then a sensitive heat, but an Influentiall heat of the sun approaching to the Equator that causeth it. Most true then was that assertion of Hermes in his Tabula Smaragdina Superior Bo∣dyes are like the Inferior, and Inferior like the Su∣perior. This is the golden chayn of Homer. This is the Marriage of Coelam and Opis. This was the Ring of Plato. This is the perpetual Circulation
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of the Phylosophers; Or to speak more like a Di∣vine, This is the Providence of God, which so knits the Creation together that one Part of it stands in continual need of another. I could easily prove (if it were my scope at present) That of Natural knowledges, Astrologie is most necessary for man in this World: But I am upon Physick, and therfore I say that it is most profita∣ble and necessary for a Physitian: How can you find out the Crisis of a Disease but by the course of the Moon? Or how can Diseases be better cured then by the knowledge of the Celestial bo∣dyes by which they are caused? We reade in the Scripture, That Christ cured a man which was Lunitick, who often fell into the fire, and often into the water. If often, then not alwayes; If Lu∣natick, then according to the Course of the Moon. This Hermes Trismegistos in his Jathro Mathematicks (the word sounds nothing else but Medicine joyned with Astrologie) affirmes, That 'tis found out by Exreperince, and I my self have found it to be true, That the Egiptians could predict the disposition not only of the sick but also of the healthful by the Motions of the Moon: Therfore if you observe it, The Moon in the place of Mars in your Genesis stirres you up to Choller, but to the place of Saturn to Mel∣ancholly; judg the like by the place of their As∣pects in the Nativity.
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Imagine a man to be borne when the Fortunes were in Aries and the Infortunes in Taurus: This man when the Moon is in Aries, Cancer, Libra or Capricorne will doe well enough: Let him look sor his troubles when the Moon is in Taurus Leo, Scorpio, or Aquarie.
Also if his Diseases begin when the Moon is in Taurus, Leo, Scorpio, or Aquarie, they are like to proove dangerous, and strike at life. But if the Moon be in Aries; Cancer, Libra, or Capri∣corn they are easily cured: This not only the Physitians, (such as are Physitians indeed) and Astrologers; but also daylie Experience witness∣eth to be true: My self have found the truth of it oftner then once or twice.
By all this you see what exceeding need a Phy∣sitian hath to be an Astrologier. Because by the Motions of the Heavens, the Indications are so varied, and either moved forward or retarded: so that a Physitian that is ignorant of Astrologie, many times prescribes remedyes, Diets, and Chyrurgical observations in vaine. 'Twas a most notable speech of Galen to this purpose: He that is a Physitian, the same man is an Astrologer; thereby deriding those Physitians that denyed Astrologie to be necessary to Physick.
III. A Physitian and Alchymist ought with all diligence to keep the Method of Physick.
For that Physitian lends a helping hand to the
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sick that knows how to use fit Medicines at a fit time; and he cannot be ignorant of this that knows what remedy is sutable to each disease in respect of Quantitie Quality, Time and Manner of Administration: He that is ignorant of this, is as ignorant of the Method of Physick: The Me∣thod of Physick teacheth to Cure.
1. Safely.
2. Quickly.
3. Delightfully.
1. Safely:
Lest you hurt one part by helping another.
2. Quickly:
That is act, not rashly; Delay not rashly.
3. Delightfully:
That the remedy burden not the sick as much as the disease.
And alwayes register in your brayn that speech of Hypocrates. Use no violent Medicines if gentle will serve the turn.
IIII. Paracelsus beside Phylosophie and Astrologie. reckons up Alchymy and Magick amongst the Fun∣damentalls of Medicines, and the requisites of a Physitian
The kinds of Magick which he reckons up are Six.
1. Supernatural things somtimes appeares a∣mongst Naturall things, and carry the resem∣blance of their bodyes. God hath placed them in Nature to signifie somthing; and the first part
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of Magick is the interpretation of those. Such was that star which appeared to the Magitians which our translators (to keep the people in ig∣norance) translated Wise men. that came to wor∣ship Christ in his Infancy. Such were the Visions of the Prophets, and of Iohn in the Revelation.
2. The transformation of living bodyes, as was in Moses his time before Pharaoh. and the Transfiguration of Christ. Let no man say I writ Blasphemie in following my Author in this; and say it was done by Divine power, Ile easily grant it. I'ts by Divine power the Trees blossome, and bear fruit; if you say that's according to Nature, I will quickly answer you. That it is Divine power, and the finger of God himself that upholds Nature and the Creation in the state tis in.
3. The third is Characters, or certain strange words, which have the same vertue with Harbs &c. and will cure Diseases as well.
4. The fourth is called Gamahew: or Gama∣heos. Viz; Images and sculptures with certain strange Characters engraven upon them which carry the vertues of the Heavenly bodyes, and mightily strengthen Creatures below,: For as a key opens a Lock, a Sword wounds, and a Breast∣plat defends, so the Images of things above en∣graven upon things below, have a strange opera∣tion upon Sublunarie Creatures.
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5. The fift is an action from one to another and that by Images which are like them: I would translate my Author in this particular if I durst, but I dare not, before the Nation is honester.
6. The sixth is Art Cabalistick. Cabal amongst the Ancients was nothing else then a certain mistical Symbolicall, and Aenigmatical Divini∣ty, it was three fold.
1. That which Adam learned of God, and taught to his Children.
2. That by which God delivered the Law to Moses upon Mount Sinai, and Moses again taught it to Joshua: This continued by succession unto Ezra: yet was it lawful for few to read it; and not for those few before they were forty yeares of age.
3. The third Cabal was invented by the Jewes Rabbies, which converts the Letters and sillables of the scripture into Number: and finds out the hidden sence of them, &c.
But the Cable of Paracelsus, manifesteth a way whereby Characters, Figures, Sigills, and words; strang things which some think is impossible, may be Performed: He teacheth a way how a man may hear ones voycé cross the seas; Nay how one thet dwells in the East may hear aho∣ther that dwells in the West, and both keep their stations, though thay are above a hundred Ger∣mane Miles distant.
In Naturall Magick, Imagination bears a great
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sway not only in gausing, but also in curing disea∣ses: For proof of which we may let Phylosophie alone: Look but upon a woman great with child and you may see it without a paire of spectacles. Imagination is a knowing power; it acts potently upon other things beside it self; and although knowledg and 〈◊〉 concur to a Local Motion, yet are they not the first cause of Motion, neither can they work alteration or change in their own body, much lesse in another, But Knowledg is an act of the soul, and appetite alwayes followes it or alwayes should: Neither is the soul of man conversant only in it's own body, if it were, How could one man love another? And if the souls of men produce Mutuall Love, why not a Mutual help by the same Rule: Hence it comes to passe that many times a sick man is more cheered by the sight and Companie of one man, then he is by the help of another: It's in vayn to object That Humors and Spirits are immediately and directly moved by Imagination; for 'tis only Accidental: They are moved by the Attractive, Retentive, and Expulsive Faculties. Weconfesse a sudden fear will make a man tremble: though there be no reallity in it; so then the Humors and Spirits are the second cause of the chang of mans body, but the first and remote cause is Imagination.
You may see it clearly in all Epidemical diseases, who is sooner taken with them then they that fear
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them? Or I'le make it more clear by a simillitude; An Apple-tte is the second cause of bearing the Apple; but the first and remote cause is the sun which causeth the tree to spring and grow, blow and bear: But the first cause seldom produceth an act without the help of the second cause: For Example: In a Pestilential time Imagination it self will infect a man; but 'tis fear and terror caused by that Imagination which corrupts the Humors, and changeth them into the nature of the thing feared. Those that have read Physical Authors know what strang Imaginations a Melan∣cholly Fancie will introduce into men; As one that conceited his Nose to be bigger then al his body: Another that he had no Head. A third that he was made of Butter; who being a Baker by Trade durst not come near his Oven lest he should be melted: Another that he had gotten a Fish in his blood; But to let passe others: My self the translator of this work. Anno 1642. had a Patient in Old street London, who being troubled with a Melancholly distemper, conceited himself only a man, and all others that came neer him Wild Beasts that came to devoure him: To see whether this Fancie might be removed or no, I perswaded him He was made of a black pot: This also wrought upon his Imagination; and then he durst let no body touch him for fear they should break him: until at last, his cure draw∣ing
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neer, such vayn delusions vanish't.
To return to my Author.
The strongth of Imagination appeares in this; (to goe no further) In that Women with child, will not only desire, but also eat such things as are not fitting to be eaten; and their health is so far from being impayred, that it is much amended by so doing.
That the Imagination of one man will work upon another is very conspicuous by a Woman with child; the child bearing the mark upon it's body of what the Mother desired. Nay, if we doe but consider what Union there is between our Spirits and the Angels and Intelligences; nay (to reach a little higher) If man be united to God by the person of Jesus Christ, what wonder is it that one man should be united to another by Imagination? He that would know more of this, let him read Synertus his book of Alchymie.
V. A Physitian ought to be busied in diligent specu∣lation and happy Imitation of Nature.
A Physitian ought perpetually to watch the Motions of Nature, and order his Physick accor∣dingly, that he may expel the infirmities of Na∣ture that way. If he drive the same course Na∣ture drives, the Cure will bee easy, because Na∣ture helps; and safe, because 'tis Natural. Let all Physitians know that they are servants, and not Masters to Nature.
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VI. Physitians are Rulers over both body and Mind.
We told you before, the subject of a Physitian was the whole body of man taken universally: And he that doth not know that the Conditions of the body follow the Temperature of the Mind, is a fool. The words were Galen's: And Arnol∣dus saith, A Physitian may make a Covetous man prodigal, and a Lecherous man chast; and a fear∣full man valiant: The blood beeing altered from it's present temperature, alters the Complexion, and the Complexion being altered, so is the in∣clynation of the Mind: And this is the greatest secret in Physick. This is clearly seen in Melan∣choly persons, who if they mind Religi o n at all when they are in health, in their sickness think themselves Reprobates: Remove but their Mel∣ancholly distemper, the grace of God will come again: And thus you see the Assertion clearly prooved; That Physitians are rulers both of body and Mind. Thus much for the Ornaments of a Physitians mind: The Ornaments of his body follow.
Chap. 4. Of the Ornaments of the body of a Physitian and Alchymist.
I. Let the Ornaments of a Physitians body bee su∣table to those of his mind.
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An Idea of Hypocrates his Apho∣risms.
1. Let him keep his body in a due Decorum, but his mind in a better,
2. Let him be very temperate in Nourishment, But more temperate in the sports of Venus.
3. In his youth Let him be patient and doubt∣ful: In his old age Wise and Judicious; and let his middle age take part with all four.
4. Let his body be personable, lest that old taunt be cast in his dish Physitian cure thy self.
5. Let his garments neither proclaym him a sloven nor proud; but clenly, and thrifty.
6. Let him go so as he may not be despised of others, nor proud of himself.
7. Let him abstayn from perfumes.
II. A Physitian ought to be able not only to write Receipts, but to make up all his. Medicines himselfe.
Is a man a Physitian; and doth he not know his Art belongs to action, and not to Contemplation? Contemplation teacheth men how to dispute of, and not how to cure the sick: Imagine a Physiti∣an to be an excellent Linguist, and to understand, Hebrew, Greek and Latine; we confesse tis a great Ornament to a Physitian; but they teach him only how to discourse, not how to Cure: 'Tis the true knowledge of the light of Nature, verified by Ex∣perience in making up Medicines that teacheth a
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Physitian what Medicines are to be used, what to be refused: you shal oftentimes find Physitians vapouring what Linguist they are and what bred∣ing their friends have bestowed upon them; and yet an Emperick, nay perhaps an old woman can come and cure a disease which it may be they cannot: Therfore well sayd Celsus. Physitians prate of their wit and shew their Eloquence, but tis Medicines, and not words must cure the disease; and truly Galen was also of the same Iudgment T'is action saith he, and not pratling that shewes a man to be a Physitian indeed: And in truth I de∣sire from my heart, all those that take upon them the practise of physick that they would not dwel upon those generalls, which have been left, them by Ancients; but search into the Closet of Nature and see what wonders the eternal God hath layed up there for them to busy their brains about.
III. The true Alchymist by making up his Medi∣cines diserves the name of a Physitian.
We told you before, that an Alchymist was to be considered two wayes.
1. As he makes up Medicines for Physitians, and so he performes the office of an Apothecarie.
2. As he finds out-secrets in nature by his own brayn; and knows how to use them when he hath done: and so he deserves the name of a Physitian.
And this no man breathing wil deny unlesse it
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be such as are their Masters Apes, and wil swear what er'e they say though they say Black is white, or whit black: I beseech you, what greater argu∣ment of a mans weaknes can be delivered, then to say, My Master said so? Tis true, these men, they may be deck't with gold Rings and Jewels, but they are no Physitians' they say
The operation and preparation of Medicines is to be left to Alchymists and Apothecaries, as being a thing unworthy the Majestie of a Physitian whose statliniss admits him only to prescribe, and not to make up Medicines.
Good God, to what Prid hath the fayned Ma∣jestie and deceitful pompe of this World brought Physitians too! Imagine they lived in the Coun∣trey, and there were sent for to visit a Sick partie, where neither Apothecarie nor Chirurgion were neer, as oftentimes it comes to passe: The disease also may be violent, and admits of no delay, but speedy help must be had: What will the Majesty of my venerable Doctor do in such a case? Will the disease be affrayd of his Prid? Must he not act somthing himself or else plainly and down∣rightly Murder the Sick? Doth such a famous fellow deserve the name of a Physitian? you see the folly of such as hold, it is the duty of a Phy∣sitian to prescribe, and not to act.
To proced a little further.
Difference of Clymates, difference of places,
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difference of parts of the body aflicted; difference of Complexion in the parties aflicted, require different formes, and different preperations of Medicines: Both matter and form is to be altered according to these circumstances, which cannot be done without long use and experience in ma∣king up Medicins: which may indeed be disired, but cannot be so much as hoped for; much less expected from such titular Physitians as our times affords; whose sacred Majestie leads them to fill their own purses, and not to benefit the Sick. Antiquitie will lead them and us unto better maners if we had but Honesty enough to follow it. Hippocrates would have spit in that mans face that should have taken from him the power of making up his own Medicines: And the Anci∣ents taught their Children and servants the way of doing it; and thought it as great a Sin to deny them that, as to deny them the use of Fire and water: and howsoever they boast themselves to be Galenists, and are ignorant in making up Medicines; what doe they else but brand the Name of dead Galen with a blot of Ignomy, who had more wit in his little Finger, then they have in all their bodyes?
Againe. That great writer of Physick Hippo∣crates, in his Epistle to Democritus writes: That a Physitian could never find out an absolute form of Medicine, that he durst say was perfect: and
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we (and if we wil be honest) must ingeniously confess, That the Ancient Physitians were not on∣ly ignorant in some things, but also erred in ma∣ny: What then shal we think of those that build their whol Practice upon the Prescripts of the An∣cients! We cannot chuse but admire what slavish Brains they are indued withal, who had rather err with the Ancients, than take the pains to find out a Truth themselves. Of how much better Opinion was Julius Scaliger; I have often (said he) ad∣mired at the boldness and impudence of Mortal Men, who build their faith upon such errors of the Ancients, which they would have amended if they had lived; for it is not high base to com∣mit an Error, because it is the beginning of Wis∣dom; but to cherish Errors is madness in the highest degree.
IV. A Physitian ought to be very diligent of a∣nother Mans Health, though in the mean time he be negligent of his own.
A Faithful Physitian (and ther's but few of them) regards the health of the sick in the first place: He undergoes any danger to help them; nay, he hath a fellow feeling of their Miseries, so that the help of others is a trouble to himself; because he knows the Subject of his Art is Man, that noble piece of Gods Workmanship, and the Tabernacle in which the holy Ghost dwels. You have the Ornaments of the Body. The Orna∣ments of the Estate follow.
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Chap. 5. Of the Ornaments of Estate belonging to a Physitian and Alchy∣mist.
I. A Physitian ought to be adorned, not only with Ornaments of Body and mind, but also of Estate.
An Idea of Hippocrates his Apho∣risms.
1 Leave vaporing of outward Pomp, and Let∣ters Pattents from Princes for Mountebanks.
2 Let Study and not Gain, be the motive Cause of your Practice.
3 Never make your bargain for Reward, unless it be to make the sick confident of his Cure.
4 Be not too hasty for your reward of those that are able to give it, never ask for it if they be not able.
5 Do not Measure the excellency of your Re∣medy by the price of it: Give freely to the Poor. The tender Mercies of God are over al his Works.
6 Boast not of thy own Cures, unless it be to move the sick to confidence in thee.
7 Regard Reason in al Cures, and look not af∣ter the Estate of thy Patient; so thou shalt shew thy self a Workman wel pleasing to God.
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II. The Dignity and Honor of a Physical Alchy∣mist is exceeding great.
The Dignity of a Physitian is known by Object and End.
The Object of a Physitian, is Man.
The End, Health.
As much then as a Man excels other Creatures, so much doth he that is a Physitian indeed, excel other men; and as a man prizeth his Health, so let him prize the Physitian. Therefore in Anci∣ent times, Kings were Physitians, and such as were ablest in Physick were chosen to be Rulers, and that not only amongst the Heathens, but also a∣mongst the Jews, as appears by Esay 3. 6, 7. A man shal take hold of his Brother and say, Thou hast clothing, be thou our Ruler; and he shal answer, I am no Physitian; by which it is cleer, That al the cause he brings why he would not be a Ruler, was, Because he was no Physitian, and therfore not fit to take the Dignity of a Prince upon him. Whence that Ecclesiasticus. 38. Honor the Physiti∣an because the Lord hath created him for thy necessity; for al Healing is from the most High; and he shal re∣ceive the Honor of a King. We do not deny but God may give these gifts even to wicked men: yet this we say, A true Physitian deserves praise, as wel as reward. And this we affirm is the pro∣perty of a good, honest, and prudent Physitian, not to gape after reward like a Stage-Player, but
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to be content with what is given him. Menecra∣tes the Scicilian, howsoever later Pens have thrown dirt enough in his Face; yet Suidas reports in his 6. Book, 38. Chap. That he never took any re∣ward at al for his Cures, but rested himself infi∣nitely contented if he could but perform the Cure; often protesting, that he was born a Ser∣vent to men and not a Master.
III. As Diligence is required of the Physitian in curing, so thankfulness is required in the Parties cured.
Therfore the Roman Emperors, when they had observed any that were excellent in the Art of Phyfick, they gave them a yeerly Stipend, suffici∣ent to maintain them in a good Decorum, that so they might give Physick to the Vulgar freely, without any desire, or hope of reward: and in∣deed 'tis usual with people after they are cured by the great labor and diligence of the Physitian, to give him ingratitude for a recompence of his pains and care: Thence came that vulgar speech of Diogenes, Give thy Cook, ten Pound; thy Flatterer, five Talents; thy Physitian, a Groat; and the Phylosophers, three Farthings: Hence came that Proverb in use:
Exige dum dolor est, nam postquam pena recessit
Audebit sanus dicere multa dedi.
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Whilst that your Patient is in pain
Be sure you ask your Pay;
For when as he is well again,
You have had enough, he'l say.
But this is most base, and most dishonest; the Heathens shal rise up in judgment against such fellows and condemn them, who built Altars for Chyron, Machaon, Podalirius, and Hippocrates and for their excellency in their Art honor'd them as gods: but enough of this, if not too much, consi∣dering that I know, and am very wel vers'd in it, That the ultimate end of studying Arts, is not re∣ward and gain; but the finding out of the Truth, and the using of it to the glory of God, and the health of the sick, being found out. Riches are but the goods of Fortune, and wicked men have usually the greatest shares of them.
IV. A Physitian stands in some need of Estate, be∣sides his Knowledg and Art.
For although he that knows any thing, knows wel enough that a man may give Physick wel if he have it, whether he have Estate or not, and that the Estate of a Physitian conduceth not a whit to make him either the more knowing, or less know∣ing; but it enables him wherewithal to get fit Medicines to give: What good doth a mans knowledg do him unless he bring it into practice?
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So then a Physitian take him as a Student he needs no Estate, but take him as a Practitioner, he doth: Neither indeed is it convenient, That a man whom Nature hath enriched with knowledg, should want wherwithal to put it in practice. I could wish there were in this respect such a Har∣mony between men as God hath made in the Creation: Therefore Cornelius Celsus said well, That a Physitian stood in as much need of an E∣state to make up his Medicines, as a man in health did to buy him Bread: And Aristotle was excel∣lent in the point, Fools that know nothing, but are ignorant of the causes of things regarding on∣ly to get vast Estates; if they suffer in their Dis∣eases, let them impute it to themselves. And the truth is, I do not know but it belongs to the Go∣vernors of a Common-wealth to provide for the health of their Subjects.
V. The more the Physitian is confided in, the sooner he cures.
And this is true enough; Confidence in the Physitian begets Hope, Hope begets Joy, Joy cheers the Spirits, Cheerfulness of the spirits helps to expel the Disease, and wonderfully pro∣motes the operation of the Medicine. On the contrary, If the sick abhor the Physitian, the sight of the Physitian terrifies him: Terrifying weakens the spirits, weakning of the spirits encroaseth the Disease, and makes way for Death.
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VI. The Physitian gets confidence of the sick Par∣ty, partly by his own Nature, partly by the help of other men.
That a Physitian may get confidence in his Pa∣tient by his own Nature, let him carry himself like a wise man, as wel as like an Artist: Cicero said true when he said, That in all Arts nothing memorable, or worthy of praise, could be done without Wisdom. If a Physitian carry himself ri∣gidly, and not respectively towards his Patients, he affrights them; if they like not his person, they wil like his Medicine much less: you may see this in Chyrurgions when they let people blood; If the sick be afraid, the blood retires, and he sel∣dom bleeds as he should do: But if he come cheerfully, and have good confidence in his Chy∣rurgion, he bleeds wel: So if the party dislike the Medicine, either he vomits it up again, or retains it in his Body that it never operates. Cornelius Celsus was of opinion, That the prudence of a Phy∣sitian did more good than his Art: and Socrates included al Vertues in this one word Prudence. And Celcus held, That a pratling Physitian was another Disease to the sick.
Chap. 6. Of the Authority of Physick.
PHysical Authority endowed with the Orna∣ments of Body, Mind, and Estate, coming
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out into the World to act, is to consider,
1 Its Duties.
2 The Persons.
An Idea of Hippocrates his Apho∣risms concerning Duties.
1 The Duties of a Physitian, unless limited within the bounds of Method, are innumerable.
2 He ought to have a quick eye to the Air, Earth, and Water of the place where the sick is.
3 He ought to observe the operation of the Chyrurgion; seek out fit Remedy for the Dis∣ease, and leave necessary Precepts with those a∣bout the sick.
4 He ought to enquire after the Disease, of the sick, and of those that stand by; diligently to heed when the change wil be, and what the event wil be.
5 The whol course of his Physick ought to be only an Imitation of Nature.
6 He ought to communicate what he knows to be true, to his Scholers.
7 He ought to warn the sick of their Duty, to terrifie them that are secure, and to cheer up those that are faint hearted.
8 Let him not perform his Office negligently, nor rashly.
9 Let him take Occasion by the Fore-top, and expect patiently what the end wil be.
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10 Let him not be too confident in what he expects, neither let his courage fail if it fal out o∣therwise.
11 When he takes a Patient in hand let him shut rashness and fearfulness out of doors.
12 Let him be ashamed of no work, or operati∣on that belongs to Physick.
13 Let him fly rashness and headiness in al his actions.
14 Let him use Gravity in his Apparel, Speech, Gate, and every thing else.
15 In commanding things necessary, in forbid∣ding things hurtful, in reproving Errors, let him be of an Heroical spirit, and do it with Authority.
16 Let him be very gentle to, and familiar with sick people.
17 Let him give Physick to the poor freely, and without reward.
18 Let him have a special care of sick stran∣gers.
19 In dangerous Diseases, let him do good to such as are ingrateful and Covetous.
20 Let him be ready, nimble, and clever in all his actions.
21 Let him want no Physical Instruments at home, but carry only such abroad as are neces∣sary.
22 Let him keep the Forms as wel of Com∣pound as Simple Medicines in his memory.
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23 Let him prescribe as wel what Diet, as what Medicine the sick ought to use.
24 As for such things the sick hath a desire to, let him not so follow his humor that he encrease his Disease; nor so rigidly oppose him that he perplex his mind.
25 Let him be wel skil'd in the operations of Chyrurgery, that so if a Chyrurgion be wanting, he may perform his place, speedily, securely, and safely.
26 Let him alwaies have a special regard to the former Custom, and present strength of the sick.
27 Concerning Duty, his Office is,
First, To prescribe a Diet which strengthens Nature, and resists the Disease.
Secondly, To loosen the Belly with gentle Re∣medies, as Subpositoris, Clysters, &c.
Thirdly, If Blood abound, to breath a Vein.
Fourthly, To use Apozemes to cut the matter causing the Disease.
Fiftly, To prepare tough humors for expulsion.
Sixtly, To purge them out.
Seventhly, To draw humors back to use Diure∣cticks, Rubbings, Cupping Glasses, to cause sweat.
Eightly, To draw the Disease to the external part of the Body.
Ninthly, To draw it out by Baths or Issues.
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Tenthly, To dissipate the matter remaining, and strengthen the part
Eleventhly, To recover strength with good Diet.
28 Let him keep a Method of Physick in his Study such a one as you shal find in the follow∣ing Scheam.
First, Let him have a Catalogue of Authors, both Galenists, Paracelsians, and Empericks.
Secondly, If he travel, let him keep a Diary.
Thirdly. Let him set down by themselves what things he finds worthy of observation.
Fourthly, Let him keep a Garden of Herbs of his own.
Fiftly, Let him set down his best Experiments in such an order that he may know redily how to find them.
Sixtly, In the morning let him cal to mind what he did the day before.
Seventhly, In the afternoon,
1 Let him walk abroad to know and gather Simples.
2 Let him confer with Galenists, Paracelsi∣ans, and Empericks.
3 Let him visit the sick.
Eightly, In the Evening,
1 Let him consider what he hath done all day.
2 Let him commit somthing to memory.
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An Idea of Hippocrates his Apho∣risms concerning Persons.
1 Of Persons,
Some regard the Sick.
Some those that stand by: And
Others the Physitian.
2 Cure the mind of the Sick with good Lan∣guage, before you attempt to cure his body with Medicine.
3 Declare in loving Language to the Sick what is fitting for him to know; so carry yourself to∣wards him that he may not be too confident of Life, nor too fearful of Death.
4 What the Sick ought to do command pe∣remptorily, and make him not too confident of his life, lest he disobey your Command.
5 Keep close from the Sick that which is not fitting for him to know, and if he suspect it, either craftily dissemble it, or cunningly make the best Interpretation of it.
6 If the Patient be stubborn, make the Disease worse than it is, that he may obey: If he be faint hearted, tel him it is better than it is, that he may not despair.
7 Promise nothing directly, but tel the Patient, all the Work lies in the Power of God, and his obedience.
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8 Somtimes use many Remedies. somtimes but few, according as the disposition of your Pa∣tient is, either stout, or faint-hearted.
9 Let a Physitian be neither Covetous nor un∣faithful: above al things let him not neglect his Patients.
10 Let the Physitian abstain from threatnings, unless he deal with Mad-men: Let him use mo∣dest Language, and gentle admonition.
11 Let him suffer none to be about the Sick, but such as the Sick loves; let him cause the rest to be turn'd out of doors.
12 If the Sick be a knowing man let him tell him the Cause and the Nature of his Disease; and let him explain it to him, not with a Budget ful of prittle prattle, but by apt Similitudes.
13 Let him give himself to know what the e∣vent of Diseases wil be.
14 Let him rid the Chamber of al such guests as have more tongue than wit.
15 Exhort those that are neer the Sick to per∣form what you command; and in this case use ei∣ther promises or threatnings, which you think sit∣test.
16 Trust as little as you can to the Fidelity of those that are neer the Sick; but as much as possi∣ble lies in your power see the Medicine taken your self.
17 In dangerous Diseases, desire the advice of
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other Physitians; and if you are called to counsel by others, by no means refuse it.
18 Give Counsel to other Physitians without contention, or wrangling; envy, or desire of gain: Let the Health of the Sick, and the sinding out of the Truth, be the mark you shoot at in al your a∣ctions.
19 Examine the Counsel of Empericks before you follow it, because they are ignorant of Me∣thod: but if when you have weighed them in the ballance of Reason, you find it good, follow it, for Nature hath given them gifts as wel as you.
20 Make use of your former Experiences: If you keep those you had when you were yong, they wil do you good when you are old.
21 Communicate al things faithfully to your Scholers; shew them your Examples; teach them how, and when Medicines ought to be given; let them be your Companions, lookers on, and standers by in your Cures; that so the blessing of God may be upon you, and they when they come to age may bless you.
You have the Authority of Physick: The Oath of Physicians follows.
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Chap. 7. The Oath of Physitians ac∣cording to Hippocrates.
I Swear by that great Physitian Apollo; as also by Aesculapius, and his two Daughters Hygieam, and Panacea; and I cal al the Gods and Goddesses to witness, That I wil keep this Oath under writ∣ten entirely, and without any mental reservation whatsoever, according as God shal give me strength and Judgment.
1 I wil will the same Honor to my Master that taught me this Art, as I wil give to my Parents: If he want temporal goods, I wil supply him, so far as God shal enable me with Estate: his Chil∣dren I wil account of as my own Brethren; I wil instruct them in al the parts of Art which God hath endowed me with, without either asking or hoping for reward. To my Scholers that I un∣dertake to teach, will I impart whatsoever God hath imparted to me; namely, To al such as take this Oath, and to no others wil I be free in what I know in Physick.
2 To those which are sick (according to my power and ability) wil I give speedy Health, with∣out any delay of time for hope of gain: I wil ne∣ver give two Medicines, when one will serve the turn.
3 The intreaty nor Fees of other men shal ne∣ver
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move me to give preposterous Physick; but I wil give warning to the Magistrate of such as do it.
4 I wil give nothing to any Woman to kil her Conception, neither will I declare to any body, which way it may be done.
5 I wil manage my Life and Art in that man∣ner, that I wil not be afraid to answer for them another day.
6 I wil cut none for the Stone, but give place to others to do it that pretend they have more skil than I have.
7 When I enter into the house of a sick Party, my motive cause shal be the Health of the sick, which I wil labor for with al my might.
8 I wil keep my Body in temperance from all unlawful Venereal actions.
9 I wil give Physick without respect of persons, whether they be Poor or Rich, Masters or Ser∣vants.
10 I wil keep close the infirmities of the Sick, as being the greatest secrets a Physitian hath to keep.
This Oath, whilst I keep purely and umblama∣bly according to my Power and Skil, I desire the blessing of God upon my Person and my Art, together with renown in this World, and glory in that to come. If herein willingly I fail, may the contrary to this fal upon me.
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Chap. 8. The Oath of Apothecaries.
I Call the Creator of all things to witness, the one God manifested in Trinity, whom I serve, That I will with all diligence perform these things following.
1 I wil live and die in the Christian Faith.
2 During life I wil carry my self dutifully to my Parents.
3 Be obsequious to my Masters and Physitians that imploy me.
4 I'le give rayling Rhetorick, neither to those of my own Profession, nor yet to others.
5 I'le labor what lies in my power to adorn the dignity of my Art.
6 What is to be kept close, I will reveal to none.
7 I will attempt nothing unadvisedly for hope of gain.
8 In acute Diseases I wil give no purging Me∣dicine without consent of a Physitian.
9 I wil not meddle with the secrets of Women, unless it be to apply Medicines to them.
10 I will reveal the secrets of none to the World.
11 I wil give Poyson to no Body.
12 I'le not perswade it to be given, no not to an Enemy.
13 I'le neither give, nor sel any Medicine that destroyes Conception.
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14 I'le prepare no Medicine to cause Delivery in Women without advice of a Physitian.
15 The Prescripts of a Physitian I wil in no wise alter.
16 I will not give one thing for another, though they be both of a Nature.
17 I'le never turn Emperick while I have a day to live.
18 I'le give Medicines freely to those that have no money to pay for them.
19 I wil not keep corrupted Medicines in my Shop.
These things I performing, the Lord bless me in all my Actions.
You have the Requisites of a Physitian: The Marks and Vices of Sophisters and Impostors fol∣low.
Chap 9. Of things repugnant to Phy∣sick and Alchymy: Or, Of the Marks and Vices of Sophisters, and Impostors in those Arts.
1. The Marks and Vices of Mountebanks, Sophi∣sters, and Impostors, which make a stately flourish only for Gain and Ambition, are contrary to the Notes and Marks of true Physitians.
OF this number are,
1 Company of dirty Rogues, that carry
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all their Medicines in one Pot, having no more Medicines but one; and are as excellent in the Art of Physick, as an Ass is in Musick.
2 Such as run up and down from Town to Town, and from Market to Market, and having gotten a few terms of Art in their Noddles, make the common people beleeve they can do wonders, being in deed and in truth as absolute Physitians as he is a King that Acts a Kings part in a Play. When they meet with sick people, they get money right or wrong.
3 Such as have formerly been Monks, and leave their Professions; or such as have been Pa∣rish Priests, and are so lazy they wil preach no longer; Barbers, such as shaved men but yester day, turn Censurers of Diseases to day; Old Women with never a Tooth in their heads.
II. All abuses of the Art are repugnant to true Alchymy.
And first of al truly, Unskilful Alchymists, a company of ungodly wretches, that vapor up and down, they can transmute Mettals, they can pre∣pare Medicines, I by al means; and yet they have neither Judgment nor Method, nor Skil, unless it be to do mischief to the Sick. If by Chance-medley they hap to cure one, Oh that's a gallant Experi∣ment, and that Medicine wil serve for al Diseases: And this is one Reason true Alchymists are so evil spoken of as they are. But in truth it is not fit∣ting,
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neither ought such a thing to be amongst Christians, that a most excellent Art should be condemned because of the abuse of it: For as Mountebanks and old doting Women, detract no∣thing from the Splendor of true Medicine; so Ideots, and such as profess Alchymy without wit or reason, detract nothing from the dignity of true Alchymy: Neither are they worthy of the Name of Alchymists that spend al their time and means in trying Experiences, not knowing what Rule they go by, nor what end they drive at: as he said wel that said, They seek and find nothing, but seek after what they have found. Let no man give any credit to those who promise, they wil tel the Art of changing Mettals into Silver or Gold for Money: The Deceits of such Impostors are these, and such as these that sollow:
1 They dip their wooden sticks, with which they stir their melted Mettals, with Silver or Gold dissolved in Aqua fortis, or other the like Water.
2 Instead of Ink, they write in the paper in which they wrap up their matter to be reduced, with the Solution of Silver or Gold.
3 Or else instead of Sand, they dry their Wri∣tings with the Filings of Gold or Silver.
4 Others put in Pouder of Charcoal mixed with the Solution of Gold or Silver amongst their Mettal when it is melting.
• Others melt it in Vessels with a double bot∣tom,
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the lowermost being filled with Gold; and they break the uppermost bottom as they are stir∣ring it up and down.
6 Others put great Charcoals into their Met∣tal, which they have made hollow for the pur∣pose, and filled with Gold.
7 Others stir the Mettal with wooden sticks, or other Instruments which are hollow, which hol∣lowness they fil with Gold.
8 Others wrap up a Mass of Gold or Silver in the Lead, and melting of them both together, make them beleeve al is turned into Gold.
9 Others color over Silver with Copper, and so melting of it, make people beleeve the Copper is turned into Silver.
10 Others cunningly and subtilly put in the fi∣lings of Gold amongst it whilst it is melting.
11 Others put in some other Pouder that makes it look like the color of Gold, when 'tis no such Mettal.
12 Others put in Antimony mixed with Gold, instead of common Antimony.
13 Others for common Precipitate, put in Gold precipitated.
14 Others instead of common Mercury, put in the Amalgama of Gold.
15 Others instead of common Aqua fortis, put in Aqua fortis in which Silver or Gold hath been dissolved.
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16 Others color over Gold with Silver, and so melting of it, make people beleeve the Silver is transmuted into Gold.
17 Some steal a little of the true Tincture or else get it by some sinister means, and then they can perform the business as they should do, so long as their Tincture lasts; which usually they make last so long till they have deceived people of Money enough: But their Tincture being gone, they being ignorant of the Art can do no more feats.
18 Others having wit enough to prepare Quick-silver partly as they should do, mix it with Gold, and so they wil make a little more of it.
Therfore let all Men beware of such Impostors.
A certain famous Alchymist at Rome, many looking on him, put only one scruple of pure Gold into two ounces of Quick-silver over a hot fire, and turned it al into most pure Gold; not without the admiration of the Beholders.
An End of the Second Treatise.
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The Third Treatise. Containing a Physical Idea of the Hermonical Systeme.
Wherein (as it were in a Platform) is shewed, What the Labor is; What the Order and Series; And what the Work in our Systeme.
In this we will consider,
1 The Definition and Division of Medicine and Alchymy.
2 The Method of the Hermonical Systeme; and the Idea of the whol Practice.
Chap. 1. Of the Definition of Medicine and Alchymy.
I. The Definitions of Medicine which Galen, and most others have brought, are rather Descriptions than Definitions.
HIppocrates his Definition is this: Medi∣cine is an adding of things necessary and a substracting of things not necessa∣ry.
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But this includes a Description of the Office of a Physitian: For al Diseases coming either of Emptiness or Fulness, the first is cured by Addi∣tion, the second by Substraction.
Others Define Medicine thus:
Medicine is a Knowledg restoring and preser∣serving the health of the Body of Man.
Others thus:
Medicine is a knowledg, preserving Health, and expelling Diseases.
Others thus:
Medicine prescribes a right Diet to people in Health, and cures such as are sick. But never a one of these are true Definitions:
1 Because Medicine it self doth not this, but it appoints such things as do it, and that not alwaies neither.
2 Health is the Proposition of the Art of Phy∣sick, and its End is the obtaining of it; and it is necessary for a Physitian to know by what means Health may be maintained being present; and re∣stored, being absent.
Herophilus had another Definition.
Medicine is the Knowledg of things Healthful, not Healthful, and Neuters, between both.
Things are said to be Healthful or Unhealth∣ful, three waies:
1 As a Body.
2 As a Cause.
3 As a Sign.
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A Body is said to be Healthful when it is in health, Unhealthful when diseased.
A Cause is Healthful which causeth Health, Unhealthful which causeth Diseases.
The Sign is Healthful which shews Health a co∣ming; Unhealthful which shews encrease, or il end of the Disease.
The knowledg of Neuters is two-fold.
1 In respect of Desidence, when any declines from the integrity of Action, and receives hurt thereby.
2 A Neuter of Recovery, when any first of al begin to mend of a Disease.
Hence others make another Definition of Medi∣cine, which is this:
Medicine is an Art which conserveth sound Men in Health, restores the Sick, and preserveth Neuters from Diseases.
Or if you wil have it plainer thus:
Medicine is the Knowledg of things Natural, not Natural, and against Nature.
But this belongs to the Practice, and Definiti∣on is only Theorical; whence it appears that they are imperfect. I shal satisfie my self with this short, yet compleat Definition.
II. Medicine is an Art of Healing well.
This Definition is perfect, consisting of Genus and Form.
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As for Genus, 'tis an Art (as we shewed you before, that Medicine was an Art.
The Form is manifested in this word Healing, by which it is made to differ from other Arts. And I ad the word Well, to shew a difference be∣twixt the skilful Physitian and a Mountebank. And this Definition contains, not only al the parts of Medicine, but also al the Offices of a Physitian.
III. Alchymy is an Art of dissolving all Natu∣ral Compound Bodies from that whereof they Naturally consist, thereby making them purer and stronger, and fitter Medicines for the Phy∣sitians use: Or may serve for the perfecting and transmuting of Mettals.
Some hold Alchymy to be nothing else but a separation of what is pure from what is impure: But this is too general by half; for an Apotheca∣ry doth so when he scrapes the dirt off from Roots: neither doth he any less when he clari∣fies and strains Syrups. And although it be true an Alchymist doth this, yet is not his Industry li∣mited under such a Bound as this is: For his work is not only external, but he penetrates to the internal parts, dissolves and separates Natural Bodies from what they Naturally consist of; he severeth what is profitable from what is unprofit∣able; he purifieth, altereth, and perfecteth al, and if need be joyns them together again. You have the Definition: The Division follows.
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Chap. 2. Of the Definition of Medicine and Alchymy in general.
I. Medicine is either Theorical or Practical.
THere are those that reject this Definition, as not accurate enough.
1 Because by this means it is not divided into opposite parts.
2 Because al Medicine is one Discipline, and hath but one Habit, namely, Practical and Ope∣rative.
3 Because al Disciplines take their Denomina∣tions, not from particular things which are hand∣led in them, but from the Subject and End to which they are directed.
4 Because, although some things which are handled in Medicine seem to belong to Theorical Discipline, yet because al of them are not hand∣led in respect of knowledg, but directed to some common operation or end, they are partly re∣ferred to the Subject, and partly to the End.
We thought good to hold fast this Definition, not only because it is found in the Schools of Phy∣sitians, but also confirmed by reason and Autho∣rity; for both Hippocrates and Galen confessed, A Physitian ought to be a Natural Phylosopher: And the words Naturallist, and Physitian are the
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same: And that Natural Phylosophy is divided into Theorick and Practick, we prove by these Reasons:
1 Phylosophy, as the Ancients very wisely said, is a kind of Physick to cure the Diseases of the Mind.
The Diseases of the Mind may be divided into two Parts.
First, Dulness of the Understanding; the ef∣fects of which is, Ignorance of the Truth.
Secondly, Corruptions of Manners; the ef∣fects of which, is, A vicious Life.
The Speculative part of Phylosophy is a Medi∣cine for the first.
The Practical part for the last.
2 Because every Man naturally desires Know∣ledg, both of those things which pertain to Hu∣mane actions, which the Practice of Moral Phy∣losophy wil amply instruct you in; as also of those things which make for the finding out of Truth; which knowledg Speculative Phylosophy wil bestow upon you.
3 Because the Subject of Knowledg is the Un∣derstanding which is two fold, Speculative and Practick, as Aristotle wel teacheth in his Ethicks: Therfore Phylosophy must also be two fold, Pra∣ctick and Speculative.
4 Because the Basis of Phylosophy is to direct the life of Man in an happy way. But to this be∣longs
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both Speculation and Practice, therefore Phylosophy is two fold, viz. Speculative and Practick.
5 Because every Learning tends to some good end: to attain which, is required Knowledg, which is the Speculative part; and Operation, which is the Practick.
6 All Learning was invented to direct those o∣perations of Man which are in our own power, and so al viciated by the Fal of Adam. There are three sorts of Actions then, which may be re∣ctified by Learning.
1 The Operations of the Understanding, which are rectified by Speculative Phyloso∣phy.
2 The Operations of Appetite both Rational and Sensitive, which are rectified by Moral Phylosophy.
3 Very many other operations of Man, either inherent in their Members, as Running and Leaping &c. Or acted upon other things, as Building, Painting, &c. And so both Me∣chanical Arts as wel as Liberal, are rectified by Practick Phylosophy.
7 Because the Unity and Distinction of Know∣ledg, are taken from the Uniny and Distinction of the Object. But the Objects or Matters of Know∣ledg are three; for they fall either under the Action, or Effect, or only under the Knowledg:
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For whatsoever is only Speculative, was not made only to look upon, but to be produced to act or action. Hence you see that this division of Phy∣losophy into two parts, namely, Theorick and Practick, is very good: And if of Phylosophy, then of Physick, which indeed is but the putting of Phylosophy into practice, the one being Essen∣tial the other Remote.
II. Theory is the remoter, or more common part of Medicine delivering a certain Method both of Medicinal matter, and preserving the Health of Man.
It is indeed, to speak briefly, the Proaemium, or Preparation to Practice: It consists in the know∣ledg of things Natural, both General and Special; as also of things against Nature.
III. Practice is the next, and Essential part of Medicine, giving a Reason of the Means both of preserving and restoring Health.
This comes to the very Operation and End of Medicine, and indeed is the very Essence of it: It stirs up Nature, incites her to action, tels her what must be done: It administers aid to Nature where she is too weak, and routs her Enemies when they are too strong for her.
IV. The parts of Practical Medicine are two, First, called not Natural; Secondly, Proper, or Method of Cure.
This is Galen's Division; namely, First of all
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concerning the use of things not Natural, which respects most the Diet and ordering of the Body.
Secondly, The Method of Curing, which con∣cerns the administration of necessary Medicines.
For a Physitian considering that his Duty is no less to look after present Health, than to restore it when it is lost: therfore although things not Na∣tural appertain to the Theorical Part; yet in this respect it is broughr into Practice, and is made the first part of it: For as Theory is to be considered under a double Nature; namely, as a man is ei∣ther Healthful or Sick: So Practice works upon both these Natures, namely, things not Natural to preserve Health; things Medicinal to cure Dis∣eases. Moreover, The Medicinal part of Physick is double, General and Special: General which shews the Method of Curing: Special which shews the Instruments to cure by.
V. Alchymy, or Hermetical Phylosophy is Theo∣rick and Practick.
Theorick by Paracelsians is divided into Vital and Local.
By Vital they understand things Natural.
By Local, things against Nature.
VI. Practical Alchymy is divided by Paracelsians into Method and the Instruments of Healing.
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In Method they observe not only Physical Indi∣cations, but also the motion of the Heavens. As pertaining to Instruments; they consider the Difference, Composition, and Proportion of Me∣dicines both Chyrurgical and Physical; they ne∣ver regard Diet much in the Cure of Diseases: and this Paracelsus not only taught, but also pra∣ctised; for he would drink with his Patients night and day, or else he is belyed.
Thus you have the general Definition of Medi∣cine: What follows now but that we give you an Idea of our Hermonical Systeme in two Tomes. Whereof the first shal contain the Theorick, and the latter the Practical part.
Tome I. Of the Theorical part of Medicine.
THis is divided into two parts, Remote and Neer.
Remote, which is common both to Physick and Natural Phylosophy, and is called the Knowledg of things Natural, is ei∣ther General or Special.
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Of the General Knowledg of things Na∣tural, Or the Object of Medicine and Alchymy.
1 THe General knowledg of things Natural, is the Remote part of the Theory of Me∣dicine; which treateth of the Object of Medicine, or Matter of curing; the Natures, Parts and o∣ther Accidents of al Elementary Bodies. By o∣thers 'tis called 〈 in non-Latin alphabet 〉.
2 The Common Affections thereof, as also the Species, are to be considered.
LIB. I. The Common Affections are called Special.
1 SToicheiologia Special, is that which delivers the common Principles of Elementary Bo∣dies.
2 It is derived from 〈 in non-Latin alphabet 〉; which signifies an Element, an λέγω, which signifies to speak.
3 Its Parts are either the first, or those which arise from the first.
4 The first are Principles, Elements, and the Qualities which are in the Elements.
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5 Parts arising from the first, are Mixture and Generation, and the Temperament which ariseth from the Mixture of Qualities.
Chap. 1. Of Principles.
1 A Principle is that whereby one thing or a∣nother gets its beginning.
2 And this is called either the First, or a rising from the First. The first is called Nature Natu∣ring; the second, Nature Natured.
3 The First is, by which, and from which all things are made; but that subsisteth by it self, and draweth the original of its Essence from nothing; and therfore Plato in his Phoedon cals God, Nature Naturing.
4 That which hath his Original from the first, which we cal Nature Natured, is that by which all Natural things subsist, and from which they borrow their Name, viz. Natural.
5 Nature then is double, Universal and Par∣ticular.
6 Universal is the Power of the God-head spread through the whol World, according to which Nature acts.
7 This is taken,
1 For that Divine Vertue which God hath planted in al things.
2 For the Influence of the Stars, by which he acts it in al things.
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3 For the Moderater, and Nourisher of all Natural Bodies.
4 The Pithagoreans, call'd it God himself; Virgil, an Internal Spirit; and Plato, the Soul of the World.
8 The Particular Principle or Nature, is every Natural Body taken as consisting in Matter and Form.
9 Matter, is the first Subject by which things are made.
10 Form, is the Manner, or Example they are made by.
Chap. 2. Of Elements.
1 AN Element, according to Philip Melan∣cton, is a Simple Body, containing in it the Seeds of all mixt Bodies.
2 It is two-fold, either Opacous, which is an Object of the Sight; or Transparant.
Transparant either more or less.
Less, as the Water.
More, as the Air and Fire.
3 The Earth is an Element obscure, cold, and dry.
4 The Water is an Element less cleer, very moist, and somthing cold.
5 The Air is an Element very cleer, somthing moist, and very cold.
6 The Fire is an Element, cleerest, dryest, and hottest.
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7 Elements and Principles differ:
1 Elements are Corporeal; Principles In∣corporeal.
2 Principles are the Objects of Reason; E∣lements of Sence.
3 Principles are first and immediate, Ele∣ments compounded of the Principles, for they consist of Matter and Form; and if you wil take Elements as Principles, then take them as Sensible Principles, consi∣sting of Matter and Form.
Chap. 3. Of the three Principles of Al∣chymists which are contained in every Natural Body, and give it its Consti∣tution: as also of the Faculties and Properties of the Elements and their Number according to the Doctrine of Hermes.
1 IN this particular, Alchymists reject the Opi∣nion of Aristotle altogether.
2 According to Paracelsus, the first Matter of al things is a certain great Mystery, not perspicable to Sense, which contains in it somthing after an hidden and invisible way.
3 According to the Opinion of later Alchy∣mists
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it is an Essential Subject containing all Forms in it: or a certain Punct from which all things flow, and to which they return as to their Center. Plato cals it the Soul of the World.
4 The Principles are either such things as are Simple, or Bodies composed of them.
5 Simples are such as consist of themselves, from whence al other things come, and to which they return.
6 Compounds are such as are made of these Simples, and return to them again: and they are divided into Bodies, Formal and Material.
7 Both Simples and Compounds then, are, ei∣ther Invisible, as Formal and Spiritual: or Visible, as Material and Corporeal: and these are contai∣ned in every individual Substance.
8 Those that are Invisible, are contained with∣in those that are Bodily: as the Soul is in the Bo∣dy, and the Spirit in whatsoever lives, whereby it not only preserves it self, but begets its like.
9 They are double, Active, and Passive.
10 Actives, are nothing else but the Forms of Natural things, which God gave by his blessing at the first, and they have continued ever since.
11 Passive, as Seeds, Roots, Plants, Constella∣tions, &c.
12 Seeds are a vital beginning, containing within it self the Spirit of what it is a Seed of, by which it produceth again its own Body, Tast, Co∣lor,
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Quality, Magnitude, and Figure.
13 Constellations are ordained by their Moti∣ons to order the Actions of Natural things, both of Herbs, living Creatures, and Minerals to con∣coct their Nourishment, to separate their Excre∣ments, to supply them in matters belonging to Procreation and Increase, both continually and constantly.
14 Roots, are that which dispose to Action, Maturity, and Fruitfulness, both Plants and Trees.
15 Seeds act by another invisible way, and have a strange kind of Power within them to be∣get their like, having their like within them only in respect of Power, and they are,
1 Of Living Creatures provoked by the po∣wer of Venus.
2 Of Plants, shut up in their Seeds.
3 Of Minerals, which is cover'd with a bulk of Rubbish.
Al these have hidden Spirits in them.
16 The Formal Principles, or Active Bodies are three; whereof two are moist, and one dry: The two moist are, Mercury and Sulphur: That which is dry, is Sal. These, Hermetical Physo∣phers cal Spirit, Soul, and Body. These three Principles, although they are Spiritual, yet being joyned with Simple Elements, they make up Ma∣terial and mixt Bodies.
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17 Mercury is that sharp, penetrating, pure, and Aetherial Body; that Aerial, Subtil, and Spi∣ritual Substance, the next Instrument of Life and Form.
18 Sulphur is that moist, sweet, oyly, viscuous Substance, the food of heat indued with a gluti∣native Quality.
19 Sal, is that salt, dry and purely terrene qua∣lity, representing the Nature of Salt, indued with wonderful Vertues, having power to dissolve, coagulate, clense, evacuate, and to perform such like actions.
20 The Visible Elements are two; one dry, which is the Earth; the other moist, which is the Water.
21 The Earth is a Body separated by the Wa∣ter from Sal, Sulphur, and Mercury; It is called Terra damnata, Ashes, and Caput mortuum.
22 The Water is an insipid flegm, destitute both of Sal and Sulphur, only moistening, with∣out any manifest strength or force.
23 There are two Elements then you see, Earth and Water.
24 The Air, seeing it cannot be separated, is therefore mixed with Sulphur, or more especially with Mercury.
25 We acknowledg no other Fire, than that which they cal in English the Sky; the Greeks Aether, from burning.
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26 The Heaven is then the fourth Formal or Essential Element, or rather the fourth Essence extracted from Elements and Principles.
You have the Principles and Elements: The Qualities follow.
Chap. 4. Of both first and second Qua∣lities.
1 QUality is an Affection of Body which de∣monstrates what it is, or the Form which moveth the Sences.
2 Qualities are either the first, because they are in Elements and Simple Bodies: or such as a∣rise from the first, and are called Compounds.
3 Quality, is either manifest or hidden.
4 Manifest and first, is either Active, as Heat and Cold: or Passive, as Driness and Moisture.
5 Heat is the first Quality which heateth.
6 Cold is the first Quality which cooleth.
7 Moisture is the first Quality which moistneth.
8 Driness is the first Quality which dryeth.
9 The Heaven, according to Plato and the A∣strologers, is the first Principle of Heat: according to the Peripateticks, it is Elementary Fire.
10 You have the first Qualities: Those which arise from them follow: And they are either Simple or Mixed.
11 Simple, are such which principally consist from the first, as
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1 Rarity and Lightness, from Heat, which moves upwards.
2 Thickness, from Cold; which moves downwards.
3 Softness and Thinness, from moisture; which yeilds to touching.
4 Hardness, from Driness; which resists touching.
12 You have the Simple Qualities; the Mixt follow, which are, Tast, Smel, and Color.
13 Tast, is a Quality arising from a straining of an Earthy Body through a Moist, by the force of Heat.
14 It is double, Mean and Extream.
15 Mean, causeth Sweetness and Fatness, con∣sisting of an hot and moist Quality.
16 Extream is that which shews,
1 More Heat, as sharp, bitter, and Salt.
2 Remiss Heat, or rather Cold, as Tart, Austere, and Sower.
17 A sharp tast proceedeth from strong heat, and thin driness, as in Pepper, Onions, &c.
18 Bitter, hath not so subtil a Driness, nor yet so strong an heat, as in Wormwood.
19 A Salt tast, hath a thicker Driness, and less Heat, as in Salt.
20 A Tart tast, consists of very much Cold, or else of very remiss Heat and Driness, as in Crabs, Verjuyce, and wild Pears.
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21 Austere, consists of less Coldness and Dri∣ness, as in our English Grapes.
22 Sowr, consists of a thin driness, and mean cold, as in Vinegar.
23 You have the Tast; the Smel follows:
Smell. is a Quality arising from the straining of Moisture through Driness, caused by Heat.
24 'Tis either Mean, as Sweet and Fat; Or Extream, in which,
1 By greater Heat, it is Sharp, Bitter and Salt
2 By remiss Heat, it is Tart, Austere, and Sowr.
25 You have the Smel; the Color follows:
Color (according to Philip Melancton) is mix∣ture of Transparant Bodies with Opacous.
26 It is either Simple, or Mixed.
27 Simple is that which immediately consists from the qualities.
28 It is either exactly Mean, as Redness; or less Mean, as other Colors.
29 You have the the Manifest Qualities; the Hidden follow: Which are certain special Ver∣tues, which Physitians can give no Reason for.
30 These are two-fold, which the Learned cal Idiocratia, and Pathema.
31 Idiocratia, is a Property working by it self, for which a Reason cannot be given; neither
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doth it cal for help from any thing else. And so Fennel cures the Eyes, and Peony the Falling∣sickness.
32 Pathema consists in Sympathy and Antipathy: Sympathy, is a mutual Love one thing hath with another.
Antipathy, is a Hatred in the like Nature: Both of them are Natural, and may cleerly be seen both in Living Creatures, Plants and Mi∣nerals.
And now by the leave of my Author: I would fain demand of some of the Rabbies of our times, Whether God when he made the Crea∣tion, made not a Rational piece of Work? If so, Whether a Reason may not be given for e∣very thing in the Creation? If that be granted me too, then, What hidden Vertue can there be in things? I cannot indure such sleepy bu∣sinesses which are maintained by few, the Brats of Dr. Ignorance, and Dr. Laziness excepted.
33 You have the Principles, Elements, and Qualities of the Dogmatists, which Hermetical Phylosophers very ingeniously comprehend in Principles, Visible and Invisible. Mixture and Generation arising from these now follows.
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Chap. 5. Of Mixture and Generation in the General.
1 HEre come Two things to be considered:
1 General: That which is needful to Generation and Putrefaction, as Altera∣tion and Mixture.
2 Special: as Generation and Putrefaction, or the Temperature which comes from Mixture and Alteration.
2 Alteration, is a Motion or Effect whereby a∣nother quality is procured.
3 And it is either Simple or Compound.
4 That is Simple which contains but one qua∣lity in it, and operates either in Actives or Passives.
5 In Actives, it is a Heating, which is an Alte∣ration whereby the Cold is expelled, or else a coo∣ling, wherby Heat is served with the same Sawce.
6 In Passives, it is a moistning, whereby Dry∣ness is converted into Moisture: or else a Drying, whereby Moisture is changed into Driness.
7 A Compound Alteration is that which con∣tains more qualities in it self, and 'tis called Con∣coction.
8 Concoction, to wit, of mixt things (for the Concoction of Living Creatures is another man∣ner of business) is an Alteration tending to Perfe∣ction.
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9 It is Three-fold, Maturation, Elixation, and Assation.
10 Maturation, is a Concoction, by which the Fruits of Trees and Plants wax ripe.
11 Elixation, is a Concoction made by the Heat and moisture of a thing which is within it self; as things putrefie.
12 Assation, is a Concoction made by external Heat and Driness, as Meat is roasted.
Chap. 6. Of Mixture according to the Opinion of the Dogmatists, and Her∣metical Phylosophers.
FIrst, According to the Opinion of the Dog∣matists:
1 Mixture is an Union of Bodies to be mixed for Alteration.
2 In matters of Passion, it consists in qualitie or substance. Matters Active, are imployed in acting.
3 The four Elements are in al mixt Bodies ac∣cording to form and quality.
Secondly, According to Hermetical Phyloso∣phers.
1 They can by no means close with this Do∣ctrine; for they demand (seeing Mixture is a cer∣tain Motion) Who is the Mover? By what Pow∣ter •he Elements tend to Mixture in such just 〈◊◊◊〉
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2 The Mover is a Vital Principle indued with Knowledg, the Form, Species, Seed, Constellati∣on by whose Power and Knowledg such Divine Offices of Mixture are administred.
3 Transplantation is a certain accident of Mix∣ture and Generation, when not that which is in∣tended, but another thing is Generated: And this comes to pass two waies:
First, By a confusion of Seed; and so of a Horse and a shee Ass a Mule is ingendred: Or the Seeds of many Plants put close together, will produce but one Plant.
Secondly, By Degeneration, when not the same Seed comes up which you Sow; so Wheat often degenerates into Darnel.
Chap. 7. Of Generation according to the opinion of Dogmatists and Her∣metical Phylosophers.
1 GEneration is a Mutation from qualities, ha∣ving respect to the Nature of each Subject.
2 For as Philip Melancton saith, Heat being tem∣pered with cold, and joyned with driness and moi∣sture, is a mixt body of al qualities and Elements.
3 Putrefaction is an Alteration bringing Cor∣ruption, from whence is bred Consent.
4 Consent is a Transit of one thing into ano∣ther by certain Nurseries,
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5 According to Hermetical Phylosophers. Generation is the progression of the Seminal Spi∣rit out of its Fountain and vital Principle into the Stage of the World: whereby of Invisible it be∣comes Visible, and produceth Color, Smel, Tast, Heat, Cold, Moisture, Driness. Magnitude, and Form, and all Ornaments of Body; and by this Renovation maintains a perpetuity of its own Species.
6 Whatsoever new things we see every day, they had a being before in the Seeds.
7 Whatsoever we see corrupted here every day, they are not brought again to nothing, but return again to their Fountains from whence they came.
8 For this cause are Elements necessary to Ge∣neration, which are the Wombs that contain the Seeds, and Principles of al Bodies.
9 The Places, Elements and Bodies must be a∣greeable to the Seeds; for the Seeds themselves have this Power, to find out what is agreeable to their own Natures; and therefore such Seeds grow Naturally in hot places, such in Cold, such in Moist and such in Dry.
Sulphur is best found in one place, Mercnry in another, and Salt in a third.
10 The Seeds perform their Progress and Ope∣ration by the help of the sensible Mechanical spi∣rits.
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11 The Mechanical Spirits are such as are ador∣ned with an inbred Knowledg, and instructed with an Artificial Workmanship, whereby they cause Tast, Color, Smel Order, and Proportion in Natural things: He that dreams of Spirits without these endowments, dreams of nothing but Vapor and Smoke.
12 In this inferior Globe, are three famous differences of Generation; namely, of Living Creatures, Plants, and Minerals.
13 In Living Creatures, the Seminal Matter is contained in the Natural Balsom; in the Vital, Sulphur; in the Vital spirit, in the Mummy, in the Radical and first matter, &c.
14 The Generations of the superior Globe, are certain, but far different. For in the Coelestial Sphears, they continue perfect til the Consuma∣tion of al things.
15 Generation comes not by Putrefaction as people think: Putrefaction doth but administer heat, wherby the vital vertue is stirred up to acti∣on: For as in the Earth it were a Madness to think that one Plant was changed into another by Pu∣trefaction: so above the Earth, Living Creatures beget their like, not by Putrefaction, but by the Vital spirit of the seed.
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Chap. 8. Of Temperaments.
1 TEmperament is either the end of the Mix∣ture, or the Form of the thing mixed, or the Principle of Natural Facultie.
2 The Soul makes use of the Temperament as an Instrument to perform its Actions.
3 Temperament is the Principle without which actions cannot be performed: Take away the Temperature of a Particular part, and the Natu∣ral Actions thereof cease also.
4 The Temperament of Living Creatures is one thing, and of Creatures without life another; and yet some question whether there be any Creatures without life or not; and my self (by the leave of my Author) could afford to be one of them.
5 The Temperament of Living Creatures is either Total or Partial.
6 The Total, is either Influential or Radical.
7 Influential ariseth from the Elements.
8 Radical, is the Justice, or due giving to every one his own.
9 Justice, is Simple or Compound.
10 Simple is Four-fold, Hot, Cold, Dry, and Moist.
11 Compound is Four-fold, Hot and Moist, Hot and Dry, Cold and Moist, Cold and Dry.
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12 Temperament is to be considered in respect,
1 Of Sex.
2 Of Age.
3 Of Place or Region.
4 Of the Seasons of the Year.
13 It is called Temperament,
1 For its Excellency.
2 Absulutely, or Comparatively.
3 By act or power of acting.
4 By it self, or by accident.
Also it is either Healthful or Sickly, either a∣lone by itself, or with Flux of Matter.
Fluxes of Matter which hinder Temperament are Blood, Choller, Flegm Melancholly.
14 Al these, Hermetical Phylosophers cal Salts, which are of divers abilities. And thus much of the Common Affections: The Species followeth, to wit, A Body with Life.
A Body with Life.
1 It is either not sensible as Plants and Met∣tals: or sensible, as Living Creatures.
2 Living Creatures are either Rational, or Irra∣tional.
3 Irrational, are Beasts; of which, some have Blood, and some have none.
4 Such as have Blood, some have Feet, and some have none.
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5 Of such as have Feet, some have two, as Birds; some have four, as Beasts.
6 Of such as have no Feet, some have Fins, as Fishes; some no Fins, as Serpents. Of al these in Order.
The second Part of the first Tome. Of Living Bodies, not Sensible, and Sensible.
1 A Living Body not sensible, is that which we cal Vegetative.
2 It is either perfectly Living, as Plants; or imperfectly, as Mettals.
3 The Doctrine of Plants is called Botanical.
LIB. I.
Of Art Botanical.
1 ART Botanical, is the Anatomy of Plants. 2 The Instruments to be compared for this Art. as also for all other Arts, are Skill and Exercise.
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3 The Parts of this Art are Two, The shewing the Reason of them, and the History of them.
The shewing the Reason of Plants.
1 It is the first part of Art Botanical, which finds out the common Natures of Plants from their Causes.
2 A Plant is a Vegetable Essence, growing for the most part out of the Earth or Water.
3 Its parts are two, A Body, and a Soul, by which the Body is nourished, encreased, and brings forth seed.
4 The Kinds of Plants are two, Simple and Compound.
The simple are Garden and Wild.
5 The parts of a Plant are like or unlike.
6 As in men there are Ages, so there are in Plants, and also in Herbs; namely, before they run to Flower: in flower, in seed, or Fruit, and when they shed their seed or Fruit.
7 Of Herbs, some are nourishing, as Wheat, Barly, Oats; some less nourishing, as Violets, Marjoram, Lavender; some Medicinal, as Saf∣fron, Ginger, Zedoary, &c. You have had the Reason; the History of Plants follows.
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LIB. II
Of the History of Plants.
1 THe History of Plants, is the second part of Art Botanical: and it treats of the several kinds of Plants.
2 We divide the whol History of Plants into ten parts: namely,
1 Fungous.
2 Mossie.
3 Reeds.
4 Pulses.
5 Solid.
6 Such as stain not.
7 Such as do stain.
8 Such as are of the Nature of Poppies.
9 Such as are propped up.
10 Such as strengthen.
3 Of these, some are more rude, as such as are Fungous and Mossie; others more absolute and perfect, as the other eight.
1 Such as are Fungous, contain Toad-stools, so called of their killing property: Fun∣gus, a funere dictus.
2 Mosses, contains both such as have narrow and broad Leaves.
3 Reeds, of which sort are some Grasses,
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Reeds Bul-rushes, Jacynth, Daffodil, Saf∣fion, Satyrion, Lillies, &c.
4 Under Pulses are all such as bear their Fruit in Cods.
5 Such as are solid, are Fern, Ivy, &c.
6 Such as stain not are Endive, Succory, Scabious, Carduus &c.
7 Such as stain, are Housleek, St. Johns wort, Spurge, Plantane, Mints, Arrach, 〈◊〉, Beets. &c.
8 Under Poppies, are al sorts of Poppies, Mallows &c.
9 To such as are propped up, belong Ivy, Sarsaparilla, Vines, Cucumers, all sorts of Climers.
10 Strengthening Plants, are Willow, Olive, Mirtle Bay, Oak &c.
4 You have Botanical Art: Exercise remains, which is done two waies; by Analysis and Gene∣sis.
5 In Plants, five things are especially to be re∣garded; Name, Color, Gathering, Place, and Nature.
Thus you have a Body perfectly living in Plants, that which lives in Mettals follows.
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LIB III
Of Metalography, or Knowledg of Mettals.
1 MEtalography is the Anatomy of Mettals.
2 Mettal is a Body imperfectly Living, growing for the most part in the Veins of the Earth.
3 Of Mettals, some are more ducible, some less.
4 More Ducible are First and Second: First are, Quick silver and Brimstone: The Second are, Natural or Artificial.
5 Natural are more precious, as Gold and Silver: or less precious, as Copper, Iron, and Lead. Artificial, are Steel, Pewter, or Brass.
6 Mettals less Ducible, are hard, or such as people throw.
7 Such as are hard, are some more precious, and such as are called Gems; or such as are ta∣ken for Gems.
8 Of Gems, some have many colors, others but one. Such as have many Colors, are either more or less Transparant.
9 More Transparant are Crystalline, Diamond, Saphire, Emerald, Sardonix. Less Transparant
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are either cleer, as Carbuncles, Calcidony, Ruby, Topaz Jacynth: or Opacous, as Corral, the Load-stone, Alectoris, and Lapis Lazuli.
10 Stones of one color are, Achates, Chryso∣pas Hematites, Chrysolite, Aetites, Beril.
11 Stones improperly taken as Gems are,
1 Such as are taken from Creatures living in the Water, as Pearls, Crabs-eyes, stones of the Perch, and Carp &c.
2 Such as are taken out of Land Creatures, as those that are taken out of Snakes, Toads, Snails, Lapis Lincis, Bezoar &c.
3 Such as are taken out of flying Creatures, as Alectorius, or Cock stone; Celidonius, or Swallows stone; the stone of a Vultur and Lapwing.
12 Mettals which are thrown up and down, are some Common, others not Common. Com∣mon are stones of al sorts, Sand, Flints &c.
Not Common are either,
1 Earths: as Terra Lémnia: Terra Armenia: Terra Sylesia: Chalk &c.
2 Or Juyces made thick: as Amber: Allum: Salt: Bitumen: Vitriol &c.
3 Or things made of Mettals: as Stibium: Auripigmentum: Chrysocolla: Sanderach: Glass.
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Another Division of Stones.
1 OF stones, some are more precious, some less. Those which are more precious, alter by a quality Manifest or Hidden.
They that alter by a way Manifest do it accor∣ding to the first or second quality.
2 According to the first quality; they are cold
1 In the first Degree: as Jacynth: Saphire: Emerald.
2 In the second Degree: as Ruby: Carbun∣cle: Granate: Sardine.
3 In the fourth Degree: as Diamonds.
3 By the second manifest quality they resist Poyson and Inchantment: as Bezoar: Jacynth: Saphire: Emerald: Carbuncle: Granate: Amethist.
4 Such as alter by a hidden quality: are Be∣zoar: Topaz: Snake-stone: Cock-stone: Amethist: Lapis Nephriticus: Lapis Tyburonum.
5 Stones less precious are either altering or pur∣ging. Such as alter do it by a way either Manifest or Hidden. Manifest by a first or second quality.
6 Such as alter by a first quality, are either hot: as Hematites: Pyrites: Thyites: Smiris: Lapis Asi∣us. Or cold: as Cristal: Lapis Phrigius: Lapis Samius: Or dry: as Sand.
7 Such as alter by a second quality are bin∣ding: as Lapis Asius: Whetstone of Naxos: Pumice
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stone. Or secondly, Emollient, as Alablaster, Jet, Lapis Thracius. Or stupifying, as Jasper, Ophites, Memphites. Or clensing, as that Ara∣bick stone that dryeth up the Hemorrhoids. Or Glutinating, as Galactices, Melites. Or Scarify∣ing, as Galaxia. Or breaking the stone, as Lapis Lincis, and Judaicus. Or retaining the Birth, as Lapis Aetitis being tied to the left Arm, staies the Birth: Being boyled in Beer, or put into Bread, he that hath stolen any thing from you cannot ei∣ther eat or drink. Or provoking the Terms, as the stones of Oysters, a dram of them being taken in Wine. Or resisting Poyson and Inchantment, as Selenites, and Amyanthus. The Stone in the head of a Toad being born about one, easeth the pains of the Reins, and hindreth the breeding of the stone.
8 Stones less precious, altering by a hidden quality, are Spongites, Pantarbes, which draws Gold as the Load-stone doth Iron. Swallows stone, Load-stone, the Pouder whereof being drunk in Juyce of Fennel cures the Dropsie. All Stones found in the heads of any Fishes whatsoe∣ver, being beaten into Pouder, and drunk in Wine, break the stone in the Body of Man, and give easie Labor to Women in Travel. The stone of a Vultur, and of a Lapwing, Lapis Lyncurius, Coral, ten grains being given to an Infant in breast milk for the first food it takes after it is born, keeps
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a Child from ever being troubled with the Fal∣ling sickness.
Another Division of Stones.
OF Stones, some are Red, others Green, some Yellow, others Purple, some Black, others White, and some of such a Color, we know not what denomination to give it.
I. Stones of a Red Color, are
1 Anthracites, which burns like fire: being put into the fire it ceaseth burning; being sprink∣led with Water, it burns again.
2 Baalagius.
3 Carbuncle.
4 One kind of the Swallows stone; for if you take yong Swallows out of their nest & cut them open before they touch the ground, between the time they are hatched, and the next full Moon; you shall find two little stones in their Ventricle, the one of which is Red, the other Black. The Red cures Feavers, and causeth love between peo∣ple: The Black one being bound under the Arm∣pit, helps the Falling-sickness; or if you wil, you may beat it into Pouder, and drink it in some Li∣quor, for the same use.
5 Red Coral is good against the Falling-sick∣ness.
6 Granate.
7 Hematites.
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8 Red Jacynth.
9 Lychnis.
10 Ruby, which being worn in a Ring takes away evil Dreams.
11 Sardine; which is an excellent Remedy a∣gainst Poyson, and vain Fears; and quickens the Wit.
12 Red Carniolus.
II. Stones of a Green Color.
1 One of the Sorts of Achates.
2 Lapis Armenius.
3 Beril.
4 Chrysolite; being worn in a Gold Ring, it takes away Melancholly.
5 Chrysophras; 'tis a stone hard to come by: it shines in the dark, and strengthens the heart and Sight.
6 Jasper, takes away Feavers and Dropsies; it wonderfully helps Conception in Women; and yet makes a man but dul in the sports of Venus.
7 Lapis Lazuli, rids the body of melancholly Afflictions.
8 Indian Pearls, which cause joy.
9 Indian Saphire.
10 Emeralds, which are found in the Silver Mines in great Brittain, and are profitable against Poysons.
III. Stones of a Yellow Color.
1 Cleer Carniolus, which is of the Color of
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Gold: being born about one, it represseth An∣ger.
2 Chrysoberillus, defends men from their E∣nemies, and makes man and wife live quietly to∣gether: being beaten into Pouder and taken in∣wardly, it helps the weakness of the Stomach and Liver, helps the Asthma.
3 Yellow Amber.
4 One kind of Jacinth.
5 Yellow Jet, which being born about one, helps idle Fancies; being laid in steep three daies in Water, and the Water drunk, it gives a quick deliverance to Women.
6 Lyncurius, which is of the color of Amber; It is ingendred by the Urine of a Lynx; helps pains in the Stomach, Fluxes; it draws Iron out of Wounds, being held to them; it opens obstructi∣ons, and loosens the Belly.
7 Topaz, being put into boyling Water, cools it so, that you may put in your hands and take it out: it stops Lust, and staies the bleeding of Wounds.
8 A Water-Snake hung up by the tail, casts a stone out of his mouth, which stone being bound to the Navil of one that hath the Dropsie, present∣ly draws out al the Water.
IV. Stones of a Purple Color:
1 One sort of Achates.
2 Amethist, being bound to the Navil of one
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that is drunk, instantly it makes him sober: it drives away troubled thoughts, and makes men a little more Rational.
3 Calcidony, both Male and Female, help men against sadness and foolish apparitions: The stone shines like a Star.
V. Stones of a Black Color.
1 One sort of Achates, which is spotted with white or yellow Veins; It cures the striking of a Scorpion, or the biting of a Serpent, being applied to the place: being taken inwardly, it encreaseth Eloquence, and good wil with men, but it cau∣seth many Dreams.
2 Jet, being taken inwardly, it helps the fits of the Mother.
3 One of the Swallows stones which is black; being bound under the left Arm it gives Men fa∣vor with great Men, and is a present remedy for Madness and Falling-sickness.
VI. Stones of a White Color.
1 One kind of Achates.
2 Absynthius
3 Diamond, which being worn on the left Arm, takes away vain fears, as of Spirits, Hob∣goblins &c.
4 Alectorius, being a stone taken out of the Head of a Cock, Hen, or Capon of nine yeers of age: It encreaseth Lust.
5 White Onyx, the best comes out of India,
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the worst from Capadocia, which is of a Honey color, and not Transparant: It causeth Victory over Enemies, admirable true Dreams, opens obstructions, and easeth pains in the Stomach be∣ing applied to it.
6 Amyantes.
7 Andromata.
8 Anthrasites, that which comes from the Red Sea, and is hard like a Diamond: It helps Mad∣ness.
9 Lapis Armenius.
10 Lapis Aetites.
11 Asbestos, coming from Arabia, which once being kindled, it cannot be put out.
12 Azrius, coming from Alexandria: It helps Ulcers, Fistulaes, Wounds, and the Gout.
13 A sterites.
14 White Coral.
15 Jacynth, which is of three sorts, Red, Pur∣ple, and White. The Red is cold, and streng∣thens the Body, begets Friendship, is very good against Poyson or Witchcraft.
16 Galaxias.
17 Galactites, which being beaten into Pou∣per, moistens the Mouth like Milk: Being hung about the Neck, so as it touch the Breasts, makes Women Fruitful: Being bound to their Thigh, itquickens their Labor: being mixed with Water and Salt, and sprinkled amongst your Sheep in the
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Evening, it makes them give much Milk, and cures them of the Scab.
18 Sardonix, staies Lust.
19 Selenites: In the night time it is found just like the Moon, and encreaseth and decreaseth as she doth.
Lastly; Stones of an uncertain color.
1 Bezoar, which is held to be the Tear of a Stag: for when he hath drawn Serpents out of their holes with his Breath, this grows in the cor∣ners of his Eyes; therfore 'tis a Divine Antidote against al Poyson and Pestilence.
2 Cantarius.
3 Carcinas.
4 Chelonites.
5 Cristal: It quencheth Thirst being held un∣der the Tongue: being beaten into very fine pou∣der, if a Woman take half a dram of it at a time, it encreaseth her Milk; and hung about the neck it helps the Vertigo.
6 Draconites, a stone taken out of the head of a live Dragon.
7 Psamianthos.
8 Pardalios.
9 Syrenites, a stone found in the Bladder of a Wolf.
10 Smyris, a stone as hard as a Diamond: It strengthens the Gums.
11 Sagda.
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12 Lapis Samius, a stone of a contrary Nature to Aetites: It helps the Vertigo, and strengthens the Brain; being bound to the Thigh, or the Foot, it hinders the Birth; but being bound to the Arm it hastens it.
13 Sea Sand, one that hath a Dropsie being set up to the Neck in it, it quickly cures him.
14 Toadstone, being held to a Wound made by a venemous Beast, cures it to admiration.
15 Lapis Nephriticus: It is brought from New Spain, and is of a darkish green color: being worn about the Body, so as it touch the Skin, it breaks, and brings away the Stone both in the Reins and Bladder: An Angel can scarce do it with more speed or ease.
16 Lapis Tyburonum. A stone taken out of a strong fighting Fish in the Red Sea: helps the stone and difficulty of Urine.
17 Geodes, a stone that comes out of Saxony.
18 Memphites.
19 Ophites.
20 Lapis Arabicus, dries up the Hemorrhoids.
21 Lapis Lyncis.
22 Lapis Judaicus.
23 A stone that is found in a Spunge.
24 Ostrasites.
25 Amyanthus, resisteth Poysons.
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Mettals.
1 SOme alter by Conservation, some by Cor∣ruption.
Those which alter by Conservation, do it by a Quality either Manifest or Hidden. They which alter by a way Manifest, do it by a first or second Quality.
By a first Quality they are Temperate, as Gold; or Intemperate, namely, Hot and Dry, or Cold.
2 Those which are Hot and Dry, are so either
1 In the second Degree, as Iron, and Cro∣cus Martis, Cynnabaris.
2 In the third Degree; as Vert-de-greece, Burnt Brass, Scales of Brass, Allum, Salt Niter, Brimstone, Chalsites. Or
3 In the fourth Degree; as Vitriol, Sanda∣rach, Chrysocolla, Misy, Sory, Melante∣ria.
3 Intemperately Cold and dry, are either
1 In the first Degree; as Silver, Litharge of Silver.
2 In the second Degree; as Quick-silver, Lead, Plumbago, wash'd Lead, burnt Lead, Ceruss.
4 Altering by a second Quality, are
1 Binding; as Allum, Tutty, Pompholix, Vitriol, Spodium, Antispodium.
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2 Glutinative; as Lead, Allum, Cadmia, &c.
5 Some by corrupting are venemous; as Quick-silver, Auripigmentum, Morter of a Wall, Litharge, Ceruss, Sandarach.
Earths.
1 SOme expel Poyson; as Bole Armoniack, Terra Lemnia, Terra Samia, &c.
2 Al Earths Cool.
3 Thus much of Living Bodies not sensible: Sensible Living Creatures follow.
4 Living Creatures are either Irrational, as bruit Beasts: or Rational, as Man.
But whether Beasts be Rational or no, is more than my Author can tel: I am deceived if he do not contradict himself in this very particu∣lar, for in his first Book, Chap. 8. he confes∣seth that Man learned both Physick and Alchy∣my from the Beasts: Is not he that teacheth more knowing than he that is taught? If my Author be minded to leave the Truth, and fol∣low Aristotle, he should have said so. But to follow my Authors Method, and to leave his failings.
The Doctrine of Bruits is called Zoography: but the special knowledg of Men Physiologie.
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LIB. IV.
Of Zoography.
1 ZOography is the Anatomy of Bruits.
2. Of Bruits, some are Insecta, others whol.
3 Insecta, are either such as have Wings, or such as have none.
4 Such as have Wings, are such as
1 Have but two Wings, as Flyes, Gnats, Butter-flyes.
2 Such as have four Wings, as Bees Wasps, Grashoppers, Beetles, Cantharides.
5 Such as have no Wings are such as go up∣on the ground, as Emmets, Spiders, Palmer Worms, Woodlice, Locusts, Moths, Fleas.
Of these some walk, some creep, some leap.
6 Such as are whol, are such as either live in one place or in divers.
7 Such as live in divers places, are such as live both on the Land, and in the Water.
8 Such are Otters, Water Rats, Sea Horses, Crocodiles, Crabs, Frogs.
9 Such as live only in one place; are
1 Such as fly, as Birds.
2 Such as live upon the Earth, as four foo∣ted Beasts.
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3 Such as live in the Water, as Fishes.
Of Flying Creatures.
1 These that fly in the Air are called Birds.
2 Besides those parts which they have com∣mon with other living Creatures, they have some peculiar to themselves: as
1 Instead of a Mouth, some have a crooked Beak, as Kites, Hawks, Eagles, Parrots.
2 Some have a straight Bil, as Crows, Ra∣vens, Mag-pies, Storks.
3 Some have a broad Bill, as Ducks and Geese.
4 Some have a sharp Bill, as Wood-pickers, Thrushes and Finches.
5 Some have short Necks, as Crows &c.
6 Some have long Necks, as Storks Cranes, Swans, &c.
7 Some their Tails stick out right, as Hawks, Black-birds, Mag pies, &c.
8 Some their Tails are crooked, as Cocks.
9 Some their Tails stick upright, as Ostridges
10 Some walk, and some hop.
11 Some seldom fly at all, as Peacocks, Hens, &c.
Of four footed Beasts that go upon the Earth.
1 They are either with Horns, or without Horns.
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Such as have Horns, are either greater or lesser.
2 The greater are either Domestical, as Bulls and Cows: or Savage, as Stags, Unicorns, Rhi∣nocerots Wild Asses.
3 Of Beasts without Horns, some are Dome∣stical, and others Savage. Domestical are either greater, as a Horse, an Ass, a Mule: or lesser, as a Sheep, a Hog, a Cat, a Dog.
4 Savage Beasts are greater or lesser. The greater are, a Lyon, an Elephant, a Dromedary, a Leopard, a Wolf, a Cammel, a Pardel, a Bear, a Tiger, &c. The lesser are, a Fox, an Ape a Dor∣mouse, a Hedg-hog, a Mouse, a Coney, &c.
Of Creatures living in the Water.
1 A Fish is a Creature of a cold and moist sub∣stance, long Body and lives only in the Water.
2 They have no Necks, but their Heads are joyned to their Breasts: Their Liver is usually di∣vided into two parts. But whereas my Author saith, they have no Lungs, he is mightily besides the Cushion; for many River Fish have Lungs; neither can they live with out breathing, as Carps, Pikes. &c. He was mistaken before in saying Bees have but four Wings, or else I am mistaken in thinking they have six.
3 Of Fishes, some live in the Sea, Some in the Rivers; some have scales, some have none.
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4 Thus much of Zoography: In which my Author hath taken much pains to little purpose.
Tome I. Part III. Of special Physiologie: Or, the Subject and Object of the Physitian.
1 SPecial Physiologie is the Theorical part of Medicine, and treats of things according to Nature.
2 The things which constitute our Na∣ture are, Elements Temperaments, Humors, Spi∣rits, Faculties, and Parts.
3 The common Affections of Man are to be considered as Elements and Temperaments, of which before. Or else the special.
4 Special parts of Man are, Soul and Body. The knowledg concerning the Soul is called Psy∣chologia: The knowledg concerning the Body is called Anatomy.
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LIB. I.
Of the Faculties and Functions of the Soul both General and Special.
1. PSychologie is the knowledg of the Soul.
2 The Soul is Proper or Common.
3 Common, is either more or less Common: More Common is that which we cal Vegetable, and is in al living Bodies. Less Common is that which we call Sensible, and is only in Men and Beasts, and not in Plants. But by my Authors leave, Why not in Plants? I think Aristotle hath led al the World into Errors. If it were my pre∣sent scope, I could prove both by Scripture and Reason, that Man consists of three parts, Spirit, Soul, and Body: But to let this pass, Our Lon∣don Gentlemen that Nurse Curiosities in their Gardens, know wel enough, that divers Plants are sensible, and few that have written Herbals, but have written of them. Besides, 'tis apparant, That vulgar Herbs which we tread upon when we walk the Fields are not only sensible of what is present, but also have a fore-knowledg of a thing before it comes; else what's the reason the Leavs both of Cynkfoyl and Trefoyl usually appear not only disordered, but also discolored twenty four
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hours before a storm comes. It were a good thing if men would first learn to know themselves, they might know the better what's in Herbs after∣wards. But to return.
4 The Soul of Man consists in Faculties and Functions.
5 Of these Faculties, some are incited in Man, others Influential.
6 The Influential parts are three, Animal, Vi∣tal, Natural.
7 The Animal is double, Sensitive and Intel∣lective.
8 The Sensitive is either Apprehensive or Mo∣tive. The Sensitive is called Sense.
9 The Senses are Internal or External.
10 The External are five, Seeing, Hearing, Ta∣sting, Smelling, and Feeling,
11 The Internal Senses are, Common sense, Fancy, and Memory.
12 Motive senses are two-fold, Appetite, and Motive according to place.
13 Appetite is three-fold.
1 Natural, as the desire of Meat and Drink.
2 Affectional, as the Motion of the Will.
3 The desire of Pleasure.
14 The Intellective Animal Vertue is called Understanding, and consists either in doing or suffering.
15 Of the Vital Faculty are three differences.
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1 The Vital Spirit.
2 The Pulsifying Spirit.
3 The Faculty causing Anger.
16 Of the Natural Faculties, some are more, some less Principal, or administring.
17 The more Principal are three.
1 Nourishing, which preserves the Body.
2 Increasing, which brings it to its just big∣ness.
3 Generative, which begets its like, thereby preserving the Species.
18 Less Principal or Administring, are subser∣vient, some of them to Nourishment, others to Increase, and a third sort to Generation.
19 To Nourishment and Increase are four sub∣servient.
1 Digestion.
2 Attraction.
3 Retention.
4 Expulsion.
20 That which peculiarly administers to Ge∣neration, is the seed.
21 You have the Faculties. The Functions follow, which are but the Eeffects of the Facul∣ties.
22 The Functions are either Ingrafted or Influ∣ential.
23 The Influential are three, Animal, Vital, Natural.
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24 The Animal Function is called Knowledg, and is three-fold, Understanding, Sensation, Mo∣tion.
25 Understanding, is the Apprehension, Com∣position, and Division of a thing; as also Dis∣course, which is a Reasoning or Ordination.
26 Sensation is either Internal or External.
27 The Internal Species of it are, Judging, Composition and Conservation of a thing: The External are, Dividing, or Seeing, Hearing, Smel∣ling, Tasting, or Feeling of it.
28 Motion is double, Appetite, and change of Place.
29 Appetite, because it is a Motion of the Mind, is not properly called a Motion of the Bo∣dy, but rather of the Will, and ought to be dire∣cted by Reason; of which before.
30 Mutation of place, is either Total, or Parti∣al.
31 Total, is Going, Flying, Swimming, Cree∣ping.
32 Partial, is Breathing, and Pulse, of which latter we shal speak in its proper place.
33 Breathing is a mixt Action, partly Animal, partly Natural. Its parts are, Inspiration, and Ex∣piration: One of which is Free, the other Coa∣ctive.
34 The Function of the Vital Faculty is called Life.
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25 Life is distinguished into three Ages, In∣créasing, standing at a stay, and Decreasing.
26 Increasing Age contains, Infancy, Child∣hood, and Youth; standing at a stay is called Man-hood.
37 Decreasing is called Old Age, and is divi∣ded into Gravity and Decrippedness, or Doting.
38 The Functions of the Vital Spirit according to Galen are three.
1 The Generation of Vital Spirit.
2 The stirring up of the Pulses.
3 The stirring up of the Affections.
Of the two first of which we shal speak in their proper places.
39 The Affections are either Simple or Mixed.
40 The Simple are, the Object of Good or E∣vil; and of both of them, either present or to come: The Object of Good stirs up the Will.
41 This happens when things fal prosperously either with our selves or others: If the business fal wel with our selves, it moves Joy, Gladness, Vaporing, which should do so when it fals wel with others, but it usually produceth Envy.
42 The Object of present Evil is grief of mind; the species or differences of which are, Affliction, Sadness, Grief, Desperation, Pain, Envy, Lamen∣tation, Mourning, Care.
43 The Object of Good to come, is Hope; the Companions of which are, Ambition, Cove∣tousness,
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Desire, Anger, Lust: The Concomitants of anger in this Nature are, Bitterness, Cruelty, Wrath, Hatred.
44 The Objects of Evil to come are, Fear, A∣stonishment, Dread, Slothfulness, Quivering, Horror, Terror.
45 Mixt Affections are, Anger as it is joyned with Sadness, Hatred, Shamefac'dness, or Zeal.
46 The Natural Function is commonly called Vegetative; and it is more Principal or less Prin∣cipal.
47 More Principal is Nourishment, Increasing, or Generation.
48 The Parts of Generation are either Com∣mon or Proper. Common are, Copulation, Con∣ception, Perfection of the Child, and bringing of it forth into the World.
49 The Proper parts of Generation are,
1 Uniting of the Seed.
2 A Delineation of the Parts.
3 A filling of the Parts with Flesh.
4 An absolute forming of the Child.
50 Natural Functions less Principal are, At∣traction, Retention, Digestion, Expulsion.
51 Appetite, is either of Nourishment, or, of Copulation. Appetite of Nourishment, is either of Meat, or of Drink: Of Meat, is called Hun∣ger; of Drink, Thirst.
52 Digestion is either Natural or Artificial:
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Natural is either Publick or Private.
And thus much of Psychologie.
LIB II.
Of the Anatomy of the Body.
1 ANatomy teacheth the Dissection of the Bo∣dy of Man.
2 The Body of Man is a Mass made of Earth, and other Elements which we see and feel, and is not much unlike to the Body of Beasts.
3 The Parts thereof are two, Containing, and Contained.
4 The Containing are such as have Form and solid Substance, and consist of themselves with∣out the help of any other parts.
5 To find out the parts Contained, is required Knowledg and Dissection. The Difference of the Parts is the Object of Knowledg.
6 Of the Parts, some are Similar and Simple, others Dissimilar and Compound.
Similar Parts.
1 Similar Parts are Ten.
1 The Skin.
2 Membrana.
3 Fibrae, or strings.
4 Bones.
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5 Cartilages.
6 Nerves.
7 Arteries.
8 Veins.
9 Ligaments.
10 Muscles.
To these you may ad (if you please) Fat, Marrow Hair, Nails, &c.
2 Of these, some are Properly so called, others Improperly.
3 Properly so called, are such as are Spermati∣cal, or Fleshy.
4 Spermatical are either simply such, or Secun∣dum quid.
5 Simply such, are either softer or harder.
6 Softer are the Skin, Membranae & Fibrae.
7 The Skin is either the outward or Scarf-skin; or inward, and true Skin.
8 The Membranae are either with Names, or without Names.
9 With Names, are such as are Common, or Proper to certain parts.
10 Common are such as compass the Flesh, the Muscles, and the Bones.
11 Proper to certain parts or particular, are such as are subserviant to the three Ventricles, viz. The Highest, Lowermost, or Middlemost: Or if I would speak a little plainer than my Au∣thor doth, I would say, the Brain, Liver, and Heart.
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12 Those of the uper Vehtricle are some with∣in the Skul, some without, and some, belonging to the Face. Without the Skul is the Pericrane∣um. Within the Skul the Pia and Dura Mater.
13 The Membranae of the Face, are either of the Eyes, or of the Ears. Of the Eyes there are seven, and they are called by these Names,
1 Adnata.
2 Cornea.
3 Aranea.
4 Innominata.
5 Retina.
6 Vitria.
7 Uvia.
As for the Ears, they have but one only Mem∣brana, and that is called Timpana. Anglice, A Drum.
And now give me leave to leave my Author a little, and tel my Country men what use this same Membrana is of: I would fain make them wise; if I could but do so, I should think I had lived long enough. The Membrana (which is but a kind of skin) reflects the outward sound to the Internal Sences. When a Man speaks, the voyce comes from him, But how come you to hear it? Thus: As a House casts an Eccho to a Voyce; so this skin casts the Ec∣cho of all Voyces to the Sences: And that which causeth Deafness, is an impediment ly∣ing
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either within or without this Skin.
14 The Membranae of the middle Ventricle are six.
1 Diaphragma.
2 M•diastinum.
3 Pleura.
4 Pericardium.
5 Sygmoides.
6 Trisulsae.
15 Those of the lower Ventricle are nine, and called by these nine names,
1 Allantoides.
2 Amnios.
3 Chorion.
4 Darton.
5 Erythroides.
6 Mesenterium.
7 Omentum.
8 Peritoneum.
9 Scrotum.
16 The Tunicle of the Arteries is either supe∣rior, or inferior.
17 The Fibrae are either constituting or subser∣vient.
18 Constituting are those which make up the substance of the Muscles, and they take their O∣riginal, partly from the Nerves, partly from the Ligaments.
19 Such as are subservient are, Direct, Oblick, and Transverse.
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20 The harder spermatical Parts, are Bones and Cartilages.
The Bones.
1 The Bones of the Body of Man, take them Universally are 318. Of which, some are of the Ventricles, others of the Limbs.
The Ventricles have gotten one hnndred and forty: Of which, the uper Ventricle hath some the middle others, and the lower Ventricle the remainder.
2 The uper Ventricle hath seventy and seven: of which, the Head hath got some, and the Neck the rest. The Head hath fifty nine; of which, the Skul hath some, and the Cheek other some.
3 The Skul hath fourteen, to wit, Each Ear three, called by name, Inchus, Malleus, and Sta∣pes. The Forehead: 1 The hinder part of the Head: 1 The Temples, 2 The Crown of the Head. 2 And those two which are called Sphoe∣noides and E•hmoides.
4 The Cheeks have got forty five; whereof some are superior, some inferior, and some com∣mon. The superior are twelve: the inferior on∣ly one (but that's a good big one.) Those which are common to both are the Teeth, which are, or should be in Number thirty two.
5 The Bones of the Neck are eighteen; of which, eleven belong to the Os Hyois; the word
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is derived from ὑω to gape. (Take notice of the Ignorance of our Chyrurgions: Ask them what Hyois is, they can shew it you, but cannot tell what it is.) The rest are the Vertebrae, or joynts of the Neck and are in Numbea seven; of which, some have Names, and the rest have none. Those which have Names are called, Atlas, Epitropheus, and Axis.
6 The Bones of the middle Ventricle or Breast are forty three in Number, and thus distingui∣shed: 1 Clavicula on each side: 1 Scapula on each side. The Sternum, or Bone before the Breast, which is three fold. The Vertebrae, or Joynts are twelve. The Ribs are a Dozen; of which, the seven upermost are called true; the o∣ther five, Bastard Ribs.
7 The lower Ventricle hath twenty Bones. Os Coccix, three fold: Os Coxendix two: Illium two. The Vertebrae, or Joynes of the Loyns are five; of which, two of them were Christned, namely the first, which is called Nephrites; and the last, which is called Asphalites. All the rest have no Names.
8 You have the bones of the Ventricle: The Bones of the Limbs follow which are in number one hundred, seventy, and eight. Of these, the Hands have gotten some, and the Feet the rest.
9 The Bones of the Hands are eighty six which the right Hand and the left, have equally shared
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between them; namely, forty three apiece: viz. Between the Shoulder and the Elbow, one: Car∣pus, or the Wrest eight: Cubitus, or the Bone between the Elbow and the Wrest, two; the greater of which is called Vlna the lesser, Radius. The Fingers fifteen: The Metacarpus, or distance between the Wrest and the Fingers, hath four: The Bones called Sesamina are twelve; and one between the bone of the Wrest, and Metacarpus. We wil confess Dr. Reade saith there is but sixty: but we wil leave the matter to be judged by Dr. Experience.
10 The Bones of the Feet are ninety two accor∣ding to my Author (but according to Alexander Reade but sixty four) I shal follow my Author now, and leave Dr. Reade for the present.
Of the Bones of the Feet, the right side hath gotten one half, and left the other for the Left. The right side hath one Bone in the Thigh: 1 Pa∣tella: 2 In the Knee. Two in the Leg: of which, one is called Phibula, and the other Tibia. In the Instep seven, called by these Names. 1 A∣stragatus: 2 Calx: 3 Naviculare: 4 Cubifor∣mae: 5 Cuneiformae, the lesser greater, and mid∣dle. The Metatarsus (or distance between the Instep and the Toes) hath five. The Toes four∣teen; of which, the great Toe hath two, and the other three apice. Sesamina twelve. In Anci∣ent people there is a bony substance opposed to
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the Cubiformae. Also there is a little Bone in the Articulation of the little toe. These if you rec∣kon the left foot to have no fewer than the right, wil amount just to the number of ninety two.
11 The connexion or joyning together of the Bones is also to be considered; which are general or particular.
12 General is the joynting of al the bones.
13 Particular is the connexing of som particu∣lar Bones.
14 And that is divided into Arthrosis and Sym∣physis.
15 Arthrosis is divided into these Species,
1 Diarthrosis.
2 Arthrodia.
3 Gynglimos.
4 Synarthrosis.
5 Sutura.
6 Harmonia.
7 Gomphosis.
16 Symphysis, is a connexion of bones by Con∣tinuity, by means either of Cartilage, Nerve, Li∣gament, Flesh, or Muscles.
Cartilages.
1 The Cartilages in the body of Man are held to be seven. And though my Author name but so many; yet some whose Eyes are in their Heads have found out very many more. It may be my
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Author saw none but old men dissected; for those parts which are Cartilages in Children, turn to be Bones in Ancient people.
2 Thus much for Spermatical parts which are simply so. Those which are Spermatical Secun∣dum quid, are either more principal or less princi∣pal.
3 More Principal are Nerves, Arteries, Veins.
Nerves.
1 Nerves take their Original from the Brain, and are either softer or harder.
2 The softer are either Principal, or arising from the Principal.
3 The Principal are seven Pairs: Bauhinus saith eight.
1 The first of these are the Optick Nerves,
2 The second is Parmotoreum.
3 The third goes to the Muscles of the Face.
4 The fourth to the Tongue and the Pallat.
• The fifth to the Ears, and the are Instru∣ments of Hearing.
6 Par vagum, or the wandring pair.
7 The seventh pair comes to the Tongue, and are the Instruments of Speaking.
8 The eight pair is distributed to some of the Muscles of the Eye.
4 Arising from the Principal of the Softer are, such as arise from the third, fourth and sixt pairs:
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From the third arise four Branches; from the fourth, three; from the sixt a rise some that are scattered both to the middle and inferior Ventri∣cle.
5 The harder Nerves are either Principal, or arising from the Principal.
6 The Principal are thirty Pair: Seven of the Neck; twelve of the joynts of the Breast; five of the Loyns; six of the Os Sacrum.
7 Such as arise from these, are those that are branched from them to the Hands and Feet.
Arteries.
1 Arteries proceed from the Heart, and are ei∣ther Principal, or arising from the Principal.
2 Principal, are either such as proceed from the Heart, as the great Artery called Aorta; or the Vessels of the Lungs, which are,
1 Aspera Arteria, or the Wind-pipe.
2 Venosa Arteria.
3 Those which arise from the great Artery are two.
1 The lesser Trunk ascending.
2 The greater Trunk descending.
All the rest of the Arteries which are innume∣rable are branched from these two.
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Veins.
1 Veins are either Principal, or arising from the Principal. The Principal are,
1 Vena Porta, which is distributed in the in∣ferior ventricle.
2 Vena Cava by the branches of which all the Body is nourished. Between the Branches of which, and the Branches of the Vena Porta is no intermixture.
3 The Arterial vein, which is distributed only to the Lungs.
2 Arising from the Principal are either from the Vena Cava, or from the Vena Porta; of which some are Christned, some are not; I would have said, some have Names, and some have none.
3 The Branches of the Vena Porta that have Names are,
1 Coronaria, if my Author be not mistaken; for I have a shrewd suspition Coronaria is a Branch of the Vena Cava. It is that which nourisheth the Heart, and is in form of a Crown, from whence it takes its name. It is a smal Branch which the Vena Cava sends to the Heart to nourish it, after it hath passed the Pericardium. The Vena Cava carrying Natu∣ral Blood to the Heart to be converted into vi∣tal Blood; first nourishes the Heart, that so it
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may be able to perform its Office; Nature be∣ing none of Pharaohs Task-Masters; that will not set the Heart to make Bricks, but it will give it straw to burn them with.
2 Cystica; and if I be not mistaken, this the vein that carries the Choller to the Gall.
3 Gastriea, γαστὴς signifies the Belly.
4 Epiplois.
5 Gastroepiplois.
6 Hemorrhoidalis.
7 Meseraicks.
8 The Sweetbread, which it seems my Au∣thor takes for a vein: Neither can our Chy∣rurgions at present living, tell what the true use of it is. Their general consent is, That it keeps the vessels from being hurt by the Back∣bone. Give me leave to shoot my bolt a little, (and you know a Fools bolt is soon shot) All late Anatomists hold.
First. That the Original of the Meseraick (or if you please) the Lacteal veins, is the Sweetbread.
Secondly, All hold (nemine contradicente) that the Liver delights in sweet things.
Thirdly, General consent of Physitians also a∣grees, That the Meseraick veins carry the Chyle from the Bowels to the Liver.
These being taken pro confesso, my own Opi∣nion is, That the Office of the Sweetbread is to give the Chyle a sweet tast that so the work
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of the Liver may be pleasant to it, and not di∣stastful.
4 The Trunk of the Vena Cava, is either Supe∣rior, or Inferior.
1 From the Superior arise many veins of note,
1 Cephalica.
2 Basilica.
3 Mediana, or the middle vein.
4 Salvatella.
5 Cornalis: and there my Author hit the Nail on the head.
6 Solitaria.
2 From the Inferior, the chief veins are,
1 The Emulgent Veins.
2 The Seminal Veins.
3 Saphaena.
4 Hip Veins.
5 You have the Principal parts Secundum quid. Less Principal are Ligaments and Muscles.
Ligaments.
1 Very few Ligaments have proper names.
2 Some belong to the Head of Man; others to the Trunk, and others to the Limbs.
3 The Ligaments of the Head are such as ei∣ther,
1 Knit the Head with the Back-bone.
2 Knit the Tongue to the Jaws; and Oh
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what pity is it they did not knit it closer; what a deal of mischief might then have been saved!
3 Such as knit the uper Jaw to the lower.
4 The Ligaments of the Trunk are such as knit the Members either internally, or externally.
5 The Ligaments of the Joynts are two-fold,
1 Some knit the Bones together.
2 Others imbrace the Tendons like a Ring.
6 A Tendon is no hing else but the extremity of a Muscle, by which it moves the Joynts.
Muscles.
1 The Muscles in all the Body are in Number 395. according to my Author: of which he saith, some belong to the ventricles, and others to the Limbs: But according to Dr. Read, they are but 270.
Popular Applause sounds out the praise of Dr. Read in Muscles.
My Authors Works are sufficient to speak for him: The Use which I shal make of it, is only for Information, to shew what an uncertain Master They say so, is.
2 The Ventricles have 181. Of which, some are Superior, others Inferior, and a third sort Mean between them both.
3 Superior are 95. Of which, some belong to the Head in general: others to certain parts.
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4 Those which belong to the Head in general are nine pair: of which, seven extend the Head, and compass it about, the other two bow it.
5 The Muscles of the other parts are 86. wher∣of,
1 The Ear hath ten, saith my Anthor: and Dr. Read is just of the same Judgment: of which saith he, there is four pair on the outside, and two on the inside. The truth is I could never see any at all; perhaps the Reason is, because I never wore Spectacles. 'Tis probable there may be two Muscles on the inside of the Ear; but those eight on the outside the Ear, came newly from Utopia, in the good Ship called the Ignorance. That Beasts move their Ears by a proper or voluntary motion is certain; but that Men do, unless they move Head and al I never yet saw, and as little beleeve. What an abominable Master is Tradition? Who would have thought my Author Partlicius, and old Alexander Reade, should have been led by the Nose by him? Because Asses move their Ears, must al Men be Asses? And now I have left my Author a little, I care not if I leave him a little longer, and shew you whence this Error sprung; as also what it is.
First, They say, The external Muscles of the Ear are four pair.
1 They coyn one pair, and cal them Par Attol∣lens; and these they say lift-the Ears up;
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but whether I know not, unless it be upon the Pillory.
2 Par deprimens, and they pull them down; but mine stick up stil, and so do every honest mans.
3 Par adducens, and they move them forward.
4 Par abducens, and they pul them backward. 'Tis wel Democritus is dead, or else he would have burst his heart with laughing at this and died no other death.
Secondly, The internal Muscles of the Ear (they say) are two; One inward, and the other ontward: And if there be any Muscles at al about the Ears, these are probably like to be they.
We wil now shew you, what may probably be the Cause of these Errors.
They thought Galen was a famous man (and so he was) and rather than they would make a fa∣mous man infamous, they would be infamous themselves. Reade confesseth the motion of the Ears is obscure; and so indeed it is, being clouded with a Mist of Ignorance.
1 The first pair is called Attollens, or lifting up, which is nothing else but a part of the Frontal Muscle fixed neer the Ear, which when you lift yp your Forehead, lifts up a part of the Ear too, though not by a proper motion of the Ear.
2 The second is Par deprimens, or pulling down, which is nothing but one part of the Mus∣cles
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of the Cheeks, the Tendon of which being fastned to the Ear, and by pulling down the Cheeks, pulls down the Ear also.
3 The third is Par adducens which is nothing else but a part of the Musculus cutaneus.
4 The fourth pair is only the transverse Mus∣cles of the Head. Substract me but these Muscles cleverly, and shew me any other Muscles of the Ears of Man, with the help of a Perfpective Glass (if you can.) But then they run to the old Ar∣gument, Galen said there was such: and I'le war∣rant you our Authors are as confident of it, as the Pigmies were of their killing Hercules. But to return to my Author.
2 The Buccae four.
3 The Jaws four.
4 The Forehead two.
5 The Bones of the Hyois four.
6 Of the Lips five.
7 The Larynx nine (Reade saith ten.)
8 The Tongue five (Reade saith eight.)
9 The Cheeks ten.
10 The Nostrils eight (Reade saith sixt.)
11 The hinder part of the Head two.
12 The Eyes twelve.
13 The Eye-lids four.
What do you think the Mind of God is, by this difference of Authors? Surely (Courteous Rea∣ders) to make you studious and Industrious.
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Pluris est Occulatus unus testis quam Auriti decem. One Eye witness is worth ten Ear-witnesses, and you wil find it so in the winding up: But it is de∣nied the Planets to have Latitude without the Zo∣diack and therefore I return.
6 The Muscles of the middle Ventricle are 65. I shal now let Dr. Reade alone, for I cannot walk very fast with two Clogs upon my Feet.
1 The Diaphragma.
2 Mhe Muscles of the Back are eight.
3 The Intercostals are forty four.
4 The Breast twelve.
7 The Inferior Ventricle hath 21. whereof,
1 The Abdomen hath ten.
2 The Fundament three.
3 The Yard four.
4 The Stones two.
5 The Bladder two. (Dr. Reade had seen the second, had he not been pur-blind.)
8 The Joynts have 214. Of which, some be∣long to the Hands, others to the Feet.
9 To the Hands belong 104. according to my Author; 53. according to Reade: I must follow my Author because of translating.
Of these, some belong to the Right Hand, some to the Left.
Those belonging to the Right Hand are 52. to wit,
1 The Fingers thirteen.
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2 Between the Shoulder and the Elbow, e∣leven.
3 Between the Elbow and the Wrest, eight.
4 The Wrest and parts adjacent, ten.
5 The Metacarpus, ten.
The Left Hand hath just so many as the Right.
10 The Feet have 104 Of which, some be∣long to the Right side, others to the Left.
The Right side hath 52. viz.
1 The Toes, twenty nine.
2 The Thigh, four.
3 The Instep, four.
4 The Metatarsus, four.
5 The Hip-bone, seven.
6 The Share-bone, four.
If a man is minded to be wise, his readiest way is, Not to pin his Faith upon the sleeve of Au∣thors; for let an Author be never so excellent, his Works may be abused by a Printer. And of all the Authors which ever I translated, I never read one more vilely printed than this is. I con∣fess I have corrected the Printer in many places where he most notoriously failed; but in this I cannot, as you shal easily find if you observe the disagreeing of his Numbers. Very unwilling was I to do the good soul any wrong, because he was ingenious: But finding an inability in my self, I called help of others that were Anatomists, viz. Galen, Vesalius, Columbus, Ambrose Parrey,
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Crooke, and Reade; but they were gotten so deep∣ly together by the Ears one with another, that they could afford me no satisfaction: Wherfore I desire the Reader,
1 Not to impute the failings to my Author, but to the Printer, whose I am confident they were.
2 To take Counsel of my Brother, the Son of my Mother, Doctor Experience.
You have the Spermatical Parts: the Fleshy Parts remain.
Flesh.
1 Flesh is commonly accounted to be of three sorts; to wit, Musculous, Glandulous, and Com∣mon Flesh.
2 You have such as are properly called Simila∣ry Parts. Those which are improperly called so follow: Of which, some are solid others fluid: Such as are fluid belong to the Parts contained; such as are solid are, Hair, Fat, &c. But why my Author reckons Fat among the solid Parts, I know not. nor I think himself neither.
Dissimilar Parts.
1 Are two-fold, Superior and Inferior. Su∣perior is called the Head, or Animal Ventricle: Its parts are the Head and Neck.
2 The Parts of the Head are, the Skul, and the
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parts within it, and without it. The Parts with∣out the Skul, are either the Face it self, or other parts.
3 The Parts of the Skul are Bones, Pericrani∣um, Dura Mater.
The Bones are 59.
The sutures of the Skul are three, Coronalis, Sa∣gitalis, and Lamdoides: to which you may ad those of the Temples called Mendosae.
4 The Parts without the Face, are either Late∣ral, and on the sides as the foremost, and hinder part of the Head: or else the top, as the Crown.
5 The parts of the Face are,
1 The Forehead.
2 The Temples.
3 The Eyes.
4 The Ears.
5 The Nose.
6 The Cheeks.
7 The Mouth.
8 The Hollowness.
9 The Chin.
The Eyes.
1 The Parts of the Eyes are,
1 Such as compass them about
2 Such as give them their Form.
3 Such as move them.
2 Such as compass them about are,
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1 The Eye-lids.
2 The Eye-brows.
3 The Glandulae, or Kernels.
3 The Eye-lids are either Superior of Inferior
4 The Parts which form the Eye, are either In∣terior or Exterior.
5 The Exterior are,
1 The white of the Eye.
2 The Iris.
3 The Apple of the Eye.
6 The Humors are three.
1 Aqueal.
2 Christalline, and
3 Vitrial.
7 The Tunicles are seven:
1 Cornea.
2 Uvea.
3 Arnea.
4 Retina.
5 Conjunctiva.
6 Opacia.
7 Secundina.
8 The parts which cause Motion are, the Mus∣cles and Optick Nerve.
The Ears.
1 The parts of the Ears are either External or Internal. The External are holes by which the sound passeth, and are in number five; three
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without the Skul, and two within.
2 The Internal parts of the Eir are,
1 The Nerve, which brings the Sence of Hearing.
2 The Timpanum.
3 Two Bony substances of each side.
4 Three smal Bones knit together by a Skin, or Membrana; whereof the first is called Malleus, the second Incus, the third Stapes.
The Nose, Cheeks, and Mouth.
1 The Parts of the Nose are Internal or Exter∣nal.
2 The External are the Nostrils, the sides, and the Bridg in the Middle.
3 The Internal are, the Cribrum, and Caruncu∣la.
4 The Parts of the Cheeks are two.
The Superior which is called Mala: And
The Inferior which is called Buccae.
5 The parts of the Mouth, are either Fleshy or Bony.
6 The Fleshy parts are, the Lips, Tongue, and Pallat the Gums, Jaws, Gurgulio, Larynx, and Tonsillae.
7 The Bony parts are 32. Teeth; of which, the uper Jaw hath one half, and the lower Jaw the other.
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8 The Cavities are three, Conchola, Labirin∣thus and Coclea.
9 The Chin is that part where the Beard grows.
10 Thus much for the parts without the Skul: the parts within the Skul follow, which are called Brain.
11 Parts of the Brain are two, Cerebrum, and Cerebellum, from both which arise the Marrow of the Back; as also all the Nerves.
12 The Parts of the Brain are.
1 The Glandula Pituitaria.
2 Fornix.
3 Infundibulum
4 Nates, and Testes.
5 Pelvis
6 Penis.
7 Plexus Choroides.
8 Processus vermi formis.
9 Rete Mirabile.
10 Sella.
11 Pia Mater.
13 Thus much of the Head: Now follows
The Neck.
1 The Parts of the Neck are Internal or Exter∣nal.
External are either before, as the Throat; or behind, as the Neck.
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The internal are, The Wind-pipe, and The Passage of Food.
2 You have the Animal Ventricle, or Superior part: The Inferior follows:
Which is either The Trunk, or The Limbs.
The Trunk containeth The Vital Ventricles. & Natural Ventricles.
The Middle or Vital Ventricle.
The Parts of the middle Ventricle are either External, or Internal.
The External are either, Before, as the Breast; or Behind, as the Back.
3 The parts of the Breast are either Fleshy, as the Muscles, the Breast and the Nepples: or Bo∣ny, as the Sternum and the Ribs: or Skinny, as the Pleura.
4 The parts of the Back are, the Shoulders, the scapula, the Back-bone, the Vertebrae, and the Marrow.
5 The Interior parts of the middle Ventricle are, the Involucra, the Bowels, and the Chan∣nels.
6 The Involucra are, the Pleura, Mediastinum, Diaphragma, and Pericardium.
7 The Bowels are two,
1 Vital, as the Heart.
2 Spiritual, as the Lungs.
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8 In the Heart are considerable,
1 Two Ventricles; the Right, and the Left.
2 Its Motion, or Pulse.
3 Two deaf Ears.
4 Eleven Valvulae.
5 The Coronal Vein.
9 Parts of the Lungs are,
1 The Lobi, which are divided,
1 Into Right and Left.
2 Into Superior and Inferior.
2 The Vessels which enter the Lungs, and they are three:
1 The Wind-pipe.
2 The Venal Artery.
3 The Arterial Vein.
10 You have the middle Ventricle: the lower∣most yet remains.
The Lowermost, or Natural Ventricle.
1 The parts of the Lower Ventricle are either External or Internal.
2 The External are,
1 Behind, as the Loyns and Hips.
2 Before, as the Belly.
3 On the sides, as the Hypochondria.
3 The Loyns consist of five Bones, under which the Kidneys are placed.
4 The parts of the Hips are either Bony, as the Hip bones, Os Sacrum, and Coccix: or Fleshy, as the Buttocks.
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5 The parts of the Belly, are either Similar, or Dissimilar.
1 Similar, as the Paeritoneum, Omentum, and Mesenterium.
2 Dissimilar, as Stomachalis, the Navel, and Abdomen.
6 The Hypochondria are two; the Right, and the Left.
7 You have the Exterior Part: the Interior are the Bowels.
The Bowels serve either for Nourishment, or Generation.
8 Such as serve for Nourishment, are either for Digestion, or Evacuation.
For Digestion are,
1 Such as belong to the first Concoction, as the Tunicle of the Stomach: Or
2 Such as belong to the second Concoction, as the Liver.
9 The Parts of the Ventricle are two: the Tu∣nicles, and the Mouths.
10 The Tunicles are in number three; and the Mouths two.
11 The Liver is placed in the Right Hypochon∣dria, under the Diaphragma.
Its parts are two:
1 The Uper, from whence ariseth the Vena Cava, which carries the Blood to the Heart.
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2 The Inferior, from whence ariseth the Vena Porta which carries the Chyle from the Bowels to the Liver. Both these con∣sist of red Flesh, called Parenchyma; throughout which, the veins of the Liver are disseminated.
12 You have the Digestive Bowels: the Bow∣els dedicated to Evacuation follow, which are, the Gall, Spleen, Reins Bladder, and Guts.
13 The Channels of the Bladder are two: the one of which is turned upwards, the other down∣wards.
14 The Reins or Kidneys are two, placed un∣der the Liver and Spleen, and receive the watery Humor from the Liver by the Emulgent veins and having clarified it, send it to the Bladder by the Ureters.
15 In the Bladder consider,
1 Its two Tunicles.
2 Its Neck.
3 Its Bottom.
4 The Hairs which draw and retein the U∣rine.
16. The Guts are either the uppermost, and smal ones: as the Duodenum, Jejunium, and Illi∣um: or else the lowermost, and thick ones, whose names are Caecum, Colon, and Rectum, or the strait Gut.
17 You have the Bowels dedicated to Nou∣rishment.
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Those which serve for Generation, are either common to both Sexes, or peculiar to one.
18 Those which are Common both to Man and Woman are the Seminal Vessels, as the Stones, Parastatae, and Pecten.
19 The Testicles or Stones are two: The Pa∣rastatae are two Vessels placed at the Mouth of the Pecten.
20 The Peculiar Vessels to each Sex are, In Men, the Yard; in Women, the Womb and Ma∣trix.
Of al these, see more in my Directory for Mid∣wives.
The Branches, or Limbs.
1 The Limbs are, the Hands and Feet.
2 The Hand is divided into, the Arm, the Cu∣bit, and the Hand it self.
3 The Hand it self consists of many parts, Car∣pus, Metacarpus, Nodi, Vola, Hypothener, Palma, Pecten, five Fingers called by these Names.
1 Pollex, the Thumb.
2 Index the Fore Finger.
3 Medius, the Middle Finger.
4 Annularis, the Ring Finger.
5 Auricularis, the Little Finger.
The Nails.
4 Parts of the Feet are three, the Thigh, the Leg, and the Foot.
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5 Parts of the Leg are two, the Calf & the Shin.
6 Parts of the Foot are, Talus, Malleolus, Calx, Planta, Dorsum, Digiti, Ungues. In English thus, The Ancle, the Instep, the Heel, the top of the Foot, the Sole of the Foot, the Toes, and the Nails.
Another Division of the Parts.
1 Hitherto of the Parts as they are Similar or Dissimilar.
We shal now speak a word of them as they are Organical: and so they are either more or less Principal, and formed either of Blood, or of Seed.
2 The perfect Organical parts are two-fold, Principal and Administring.
3 The Administring are three-fold,
1 Such without which the Action cannot be performed.
2 Such by which the Action is performed better.
3 Such by which it is performed safer.
4 The Principal parts of the Body are four, the Brain, Liver, Heart, and Testicles.
The Administring are,
1 The Nerves, which administer to the Brain.
2 The Arteries which administer to the Heart.
3 The Veins, which administer to the Li∣ver.
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4 The Seminal Vessels, which administer to the Stones.
5 Less Principal are two fold, some common to the whol Body; others only to some particular part.
6 Such as are common to the whol Body are, Fat Flesh, Cartilages, Skin, Ligaments, Membra∣nae, Bones.
7 Those which belong to some particular part are, Arteries, Nerves, Marrow of the Back, Veins, Spermatick Vessels.
8 Some parts only are subservient to them∣selves, and to no other part, as the Gall, Spleen, and Bladder.
9 You have the knowledge and difference of the Parts: the Administration and Dissecting of them remains.
Of the Administration, Dissection, Or Anatomy of the Corps.
1 THe Body of Man consists either of Ventri∣cles, which are the Principals; or else of Limbs.
2 The inferior Ventricle is that which is the dwelling place of the Natural Spirits.
I. The Anatomy of the inferior Ventricle.
All Dissections begin here, because the Ex∣crements
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contained in the Guts, wil soon putrifie, and to hinder the Dissection of other parts.
2 The inferior Ventricle is all that part of the Body, which compassed round with the Sword∣like Cartilage above, with the Os Pubis beneath, and with the Ribs on each side.
3 Its parts are two, Forward and Backward.
4 Forward, the Greeks cal Epigastrium; the Arabians, Mirach: the parts of which are,
1 The Superior, or Hypochondria.
2 The Middle, or the Region of the Navel.
3 The Lower, or Hypogastrium.
5 The hinder part is either Superior, which makes the Loyns; or Inferior, which makes the Hips.
6 It is otherwise divided into two parts; name∣ly The parts containing, and the parts contai∣ned.
7 The parts containing, are either Proper or Common; the Common are, Scarf-skin, Skin, Fat, a Panicle.
Proper are, Muscles, the Peritoneum.
The oblick Muscles are four, two ascending, and two descending.
The Muscles called Piramidales are four, wher∣of two are straight, and the other transverse.
8 The Parts contained, some belong to Man when he is in the Womb, and some when he is out.
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1 Those that belong to man while he is in the Mothers Belly are, the Navel Vessels, and Skins that cover him: which are am∣ply described in my Directory for Mid∣wives.
2 Those which belong to Man out of the Womb are subservient some to Nourish∣ment, others to Propagation.
9 Those that belong to Nourishment, are ei∣ther for turning Food into Chyle, or for turning Chyle into Blood.
10 Those which turn Food into Chyle, some make the Chyle, as the Stomach; others are joy∣ned to the Mesenterium.
11 They are,
1 Such as help towards the Concoction of the Chyle, as the Omentum and Sweet∣bread.
2 Some distribute and perfect the Chyle, as the Duodenum, Jejunum, and Illion.
3 Other take away the Excrements, as the great Guts.
12 Those which conduce to the making of Blood, are,
1 Some prepare the Blood, as the Meseraick veins.
2 Some make it into blood, as the Liver.
3 Some distribute it to the body being made as the Vena Cava, and its branches.
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4 Some receive the Excrements of Blood, as
First, Choller, the thinnest of which is ta∣ken by the Gall: the thickest is carryed to the Right Gut by a Vessel for that pur∣pose.
Secondly, Melancholly, the Receptacle of which is the Spleen, which concocts it, and with the best of it, nourishes it self: other of it, it sends up to the Stomach to provoke appetite: and some it sends down somtimes to the Hemorrhoidal Veins.
Thirdly, The watery blood is carryed to the two Kidneys, who having separated the blood for their own Nourishment, send the Water down to the bladder.
13 The parts which are subservient for propa∣gation, are either belonging to Men or Women. Belonging to Men are,
1 Such as carry the Matter whereof the Seed is made, and prepare it, as the Vasa Preparantia: or work it together, as the Corpus Varicosum: or give it its Genera∣tive power, as the Stones, which are su∣stained by the Muscles called Cremasters.
2 Such as carry the Seed from the Stones, being perfected, as the Vasa Deferentia.
3 Such as receive the Seed and keep it, as the Glandulae Prostatae.
4 Such as contain an Oyly Substance, to
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make the Passage slippery.
14 The parts of Generation in Women are,
1 Such as carry the Matter to be made into Seed, as the Spermatical Vessels.
2 Such as make it into Seed, as the Corpus Varicosum, and the Testicles.
3 Such as receive it, as the Womb.
15 The Internal parts of the lower Ventricle are subservient to the other.
1 Either to Nourishment, as the Vena Por∣ta, and Cava, and their Branches.
2 To vital Heat, as the Arteries.
3 To Sence and Motion, as the Nerves and Arteries.
You have the Anatomy of the lower ventricle: the Anatomy of the middle ventricle or breast follows.
II. The Anatomy of the Middle Ven∣tricle or Breast.
1 The Breast is properly that part which is compassed round with the Ribs, separated from the lower ventricle by the Diaphragma. It is the seat of the vital Spirit: neither is it altogether bony like the Skul, for then it could not move: neither altogether Fleshy like the lower ventricle, for then it could not be sustained: but it is mo∣ved by Muscles, and Articulated by bones.
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2 It is divided into the former part, which is called the Sternon: the hinder part called the Back: and on both sides by the Ribs.
3 The Parts of it are either Containing, or Contained.
The Containing are either Common or Proper.
Common are the Scaf skin, Skin, Fat, Membra∣nae, and Panicles,
4 The Proper are soft or hard. The soft are either properly so called, or improperly.
Properly so called are Muscles, which are ei∣ther of the Breast, or of the Neck: Of the Breast are such as are either upon the Ribs, or between them, and therfore are called Intercostals.
5 Those upon the Ribs are placed either a∣bove, as Pectoralis, 〈◊〉 major & minor. Those that are placed below are, Cucularis, Rhombdoides, Serratus posticus both the higher and lower, Sacro lumbus, Semispinatus, Splenius, Com∣plexus: These are without. The Triangular Muscle is within.
6 The Intercostal Muscles are eleven External, twelve Internal.
The Diaphragma is common to both sides.
7 The Muscles of the Neck, are some in the hinder part of the Neck, as Cucullaris, Levator, 〈◊〉, Complexus, the greater and lesser straight Muscles, the uper and lower oblick Muscles, the transverse Muscles, Scalenus, Spinatus.
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Some are in the Fore part, as Quadratus, Ma∣stoides, 〈◊〉, Choracohyoides, Oesophygies, Longi.
8 The Muscles improperly called soft, are the Bodies of the Breasts, the Pleura, and Mediasti∣num.
9 The proper parts containing which are hard, are the Bones and Cartilages.
The Bones are,
1 Before, as the Sternum, which consists of three or four Bones, and the two 〈◊〉.
2 On the sides, as the seven true Ribs, and the five Bastard Ribs.
3 Behind, as the twelve joynts in the Back.
10 Cartilages; some serve for the inarticulati∣on of the Ribs with the Sternon; others the ba∣stard Ribs end in; and the Sword-like Cartilage in the bottom.
11 The parts contained, are Bowels or vessels. Bowels are the Heart and Lungs.
12 The Heart of Man is covered with the Pe∣ricardium.
The vessels belonging to the Heart are four,
1 The Vena Cava.
2 The Arterial Vein.
3 The Venal Artery.
4 The great Artery.
To these vessels are appointed certain Shutters; two resemble a Miter, and three the Letter S. and
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are therfore called Sygmoides.
The ventricles of the Heart are two, to each of which is adjoyned a deaf Ear.
13 The vessels of the Lungs are, the Wind∣pipe, the Arterial vein, the venal Artery.
14 The vessels contained are veins, nerves, and arteries.
15 The Bones are either the Joynts of the Back, which are twelve; or the Joynts of the Neck which are seven; or the two shoulder bones which are joyned together with Cartilages and Ligaments.
16 You have the middle ventricle: the upper follows.
III. The Anatomy of the Higher Ven∣tricle, or Head.
1 The Head is the third ventricle: the Seat of the Animal Spirit, the Principle of Sence and Motion: It is placed in the highest part of the Body, partly for the Eyes sake, that so they may see the further; partly for the Brains sake, 〈◊〉 the Rational part may not be disturbed by the Ir∣rational.
2 The parts of the Head, are either such as have Hair, or such as have none. Both of them are either Containing, or Contained.
The Containing are Proper or Common.
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Common are the Scarf-skin, the Skin, Fat, and Fleshy Panicle.
3 Proper parts are either internal or external.
The External are, the Pericraneum, and the Skul.
The Internal are, the Pia and Dura Mater.
4 The Bones of the Skul are fourteen, where∣of some are proper to the Skul alone; others common to the uper Cheek, as the Cuneiformi, and Spongeosum.
5 The proper to the Skul are twelve, whereof six make up the Skul. The Fore-head hath one, the fore part of the Head two, the hind part one, the temples two: these are joyned together by either true or counterfet sutures. The true 〈◊〉 are three, Sagittalis, Coronalis, and Lamb∣doides. The Counterfet sutures are six.
6 The things contained by the Skull is the Brain.
The substance of the brain is either that which is soft, or the Cerebellum, from both which arise the Marrow of the back.
The Nerves, some of them arise from within the skul, of which are seven or eight pair; most of which are distributed upon the Head, and Or∣gans of Sences. The rest of the Nerves arise from the Marrow of the back, 〈◊〉 rather from the brain of the back (if people would but learn to call it by its right name.) They are in number thirty pair, and are distributed amongst the parts below
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the Head, being all covered with three skins a∣piece.
7 The vessels are veins and arteries.
The veins arise from the Jugulars; two of which are distributed within the skul, and three without.
8 Of the Face, some parts are Containing, o∣thers Contained.
The Parts Containing are Proper or Common.
The Common are scaf-skin, skin, Fat, and Pa∣nicle.
9 Proper parts of the Face are Muscles, as two of the Fore-head, two of the Eye-brows, two of each Eye-lid, eight of the Nose, four 〈◊〉 Muscles of the Ears, six of the Lips, the Bucca two, the inferior Cheek ten.
Bones of the Forehead and Eyes six, of the Nose three, of the uper Cheek twelve, of the lo∣wer one.
Cartilages, of the Nose five, of each Ear one.
10 The parts of the Face contained, are either the seats of the Sences, or else the vessels.
11 The seats of the sences are,
1 The sight, which is contained in the Eyes.
2 Smelling, in the Nose.
3 Hearing in the Ears.
4 Tasting, in the Mouth.
12 The parts of the tast are two-fold; some compass the Mouth about, some are contained in the Mouth.
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Those which compass the Mouth about are the Muscles common to the 〈◊〉 and the Lips, which are two 〈◊〉 each side; the uper Lip two on each side; the lower Lip one on each side: the lower Cheek five on each side.
13 The parts of the tast contained in the Mouth are,
1 The Instrument of tast and speech, the tongue, which hath ten Muscles, and the Muscles of the Jaws eight.
2 The Larynx, whose Cartilages are five, and Muscles sixteen.
3 The Os Hyois, consisting of five bones, and nine pair of muscles.
4 The 〈◊〉.
5 The teeth, which in people grown up is u∣sually sixteen in each Jaw; namely, four Cutters, two Dog-teeth, ten Grinders.
My Author hath kept a fearful racket about the Tast, and written more than I can beleeve: I have often heard, the teeth were instruments of biting, but never of tasting before. It is in vain to ob∣ject, That a mans teeth may be set on edg by ea∣ting sowr things, Ergo they tast: So wil a Sythe by cutting Crabs (as they know that are accusto∣med to Mow) Must it therfore be capable of the sence of tasting?
14 You have the Ventricles: the Limbs re∣main, which are the Hands and Feet.
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IV The Anatomy of the Hands.
1 The Hand is an Instrument of all Instru∣ments; it is that whereby a Man defends himself, 〈◊〉 wounds his Enemies, and is very necessary for the learning of al Arts and Sciences.
2 That is called the Hand which reacheth from the Shoulder to the top of the Fingers; and is di∣vided into the Arm, the Cubit, and that which vulgarly is called the Hand.
3 The parts are Containing, or Contained.
The Containing are Common and Proper.
The Common are, Scaf-skin, Skin, Fat, Mem∣brana, and Fleshy Panicle.
Proper, is the Membrana of the Muscles.
4 Parts Contained, are Muscles, Vessels, and Bones.
The Muscles are fifty five, if you ad those four of the Shoulder; and they belong either to the Shoulder, or to the Arm, or to the Cubit, or to the Hand.
5 The Muscles of the Arm are seven.
1 Pectoralis, draws it to.
2 Dectois, lifts it up.
3 Latissimus, & Rotundus major, draw it down.
4 Superscapularis, superior and inferior, move it in a Circular Motion.
5 The fifth is called Subscapularis.
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6 The Muscles of the Cubit are four: two bended as Biceps & Branchiaeus; two extended, as Longus & Brevis.
7 The Muscles of the Hand are fourty; of which, the Fingers have twenty nine; the other part of the Hand eleven.
8 The Vessels of the Hand, are Veins, Arteries, and Nerves.
9 The vein of the hand is a part of the axilla vein.
10 It is divided into the superior Branch, which is called Cephalica; and the Inferior which is cal∣led Basilica.
11 The Cephalica is divided into two Branches.
1 The Internal, which together with the Basilica, make the Median.
2 The external, which maketh the Salvatella.
12 The Basilica is either the Right, called the Liver vein; or the Left, which is called the vein of the Spleen.
13 The Artery is a Branch of the Axillar Artery.
14 After it hath passed the Elbow it is divided into two Branches.
1 The first is that which Physitians feel when they say they feel the Pulse.
2 The second passeth internally to the Fin∣gers.
15 The Nerves arise from the Marrow of the Back; either from the fifth, sixth, and seventh Joynts in the Neck; or else from the first and se∣cond
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of the Breast, and are divided into many Branches, and are distributed amongst the Mus∣cles and Skin.
16 You have the Anatomy of the Hand: the Foot remains.
V. The Anatomy of the Foot.
1 The Foot is the Instrument of Walking, and contains all that part that is between the Hip∣bone, and the top of the toes, and imitates the Hand as much as may be. It is divided into three parts, the Thigh, the Leg, and that which we cal the Foot; which is also divided into three parts, Tarsus, Metatarsus, and the Toes.
2 Parts of the Foot, are either Containing or Contained.
The Parts Containing are either Proper or Common.
The Common are, Scarf-skin, Skin Flesh, Mem∣brana, and Fleshy Panicle.
Proper, is the Membrana of the Muscles.
3 Parts contained, are Muscles, Vessels, and Bones.
The Muscles are either the thigh, leg, foot, or toes.
4 The Muscles of the Thigh are eleven; of which,
1 Five stretch it out, as Gluteus major, Me dius & minor, Iliacus, Externus Pirifor∣mis, and Triceps.
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2 Three Muscles bow it, as Lumbalis, 〈◊〉 internus, & Lividus.
3 The other move it Circularly.
5 The Muscles of the Leg are ten, whereof
1 Five bend it, as Longissimus, Gracilis, Se∣nervosus, Biceps, 〈◊〉.
2 Some extend it, as these four, Membra∣nosus, Vastus, internus, externus & 〈◊〉.
3 The other Muscle Popliteus moves it ob∣lickly.
6 The Muscles of the Feet are eight, of which
1 Five extend it, as Castrominius, internus & externus, Plantaris, Soleus, Tibiaeus Po∣sticus.
2 The other three bend it, as Tibiaeus anti∣cus, and the two Periei.
7 The Muscles of the Toes are twenty three, whereof some bend them, some extend them, and others draw them transversly.
8 The Vessels of the Feet are, Veins, Arteries, and Nerves.
9 The Vein of the Leg is branched.
1 Into the Saphaena, which passeth by the inside of the Ancle, where it is branched into four parts, and distributed amongst the Toes. This is the vein which is ope∣ned in afflictions of the Womb and Head.
2 Ischias, which passeth by the outward part of the Leg.
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3 That which passeth to the Muscles.
4 Suralis, which at the Knee is divided into two Branches, the one takes the inside, the other the outside.
10 The Artery is divided above the Knee, and administers Branches both to the Skin, and al the Muscles.
11 The Nerves arise from the Marrow of the Back, and pass through either the Joynts of the Loyns, or the Os Sacrum.
12 The Bones in each Foot are forty six, One of the Thigh, one Patella, two of the Knee, two of the Leg, and forty of the Foot. Thus you have the Parts Containing.
The Parts Contained are such as are fluid, soft, and upheld by others.
Parts Contained.
1 Parts contained are either Humors, or Spirits.
2 Humors are either Natural, or Influential.
3 Natural is that which is called Humidum Radicale.
4 Influential, is either Primary, or Secundary.
1 Primary, is either Natural or not Natural.
2 Natural, is either,
1 Nourishing.
2 Excrementitious.
3 Participates of both.
5 Nourishing, is Blood and Flegm.
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Excrementitious is either Profitable, or Un∣profitable.
6 Profitable, is Milk, Seed, the Water of the Blood, and the Water arising from the first Con∣coction.
7 Unprofitable are, Tears, Snot, Spittle, Men∣struis Blood, Sweat, and Urine.
8 Those which are both Excrementitious and Nourishing are, Choller and Melancholly.
9 Humors not Natural, are the same with these; only they keep not a due Decorum, in Quantity, Quality, Motion, and Rest.
10 They offend in Quantity two waies, either by Abundance, or Defect.
11 Abundance or Repletion is two-fold, Ple∣thora, and Cacochymia.
12 Cacochymia is either Simple or Compound. Simple is of Choller, Flegm, and Melancholly.
13 The failings of Quality, are either more Common, or more Proper.
More Common are, Corruption, Putrefaction, Malignity, Crudity.
14 More Proper are, in respect of certain Hu∣mors, and so,
1 Choller corrupted is,
1 Vitiline, or like Yolks of Egs.
2 Eruginous, like Vert-de-greece.
3 Prassine, like Juyce of Herbs.
4 Azure.
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2 Flegm is,
1 Acide, sowr like Vinegar.
2 Vitrial, like melted Glass.
3 Salt, like Brine.
4 Gypsum, like white Mortar.
3 Melancholly adust, proceeding either of burnt Blood, burnt Choller, or salt Flegm.
15 Thus much of Hmors: the Spirits remain.
16 Spirits are insited in, or influential.
17 Spirits insited in are two, either innate Moi∣sture, or innate Heat.
18 Spirits Influential are, either Vital or Ani∣mal.
19 The Innate Spirit, according to Hermetical Phylosophers, is, An Astral and vital Body, a Na∣tural Balsom, a vital Sulphur, and a vital Mummy.
Hitherto of a Corporal Anatomy: A Vertual Anatomy follows.
Hermetical Phylosophers.
1 They have a double kind of Anatomy; the one Local, the other Essential, Vital, or Formal.
2 The Local (say they) is that which every Butcher doth when he cuts open an Ox or a Calf; which although Hermetical Phylosophers do not reject, yet they would not have Physitians spend all their daies in pering upon that, and neglect businesses of greater import.
3 A vi tal Anatomy is that which dissolves e∣very
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Body into its first Principles: He that drives such a Model of Physick, ought to be wel versed in the Natures and Properties of Seeds; the Office of Elements and Principles; the Generation and transplantation of Roots; the Motion and Influ∣ence of the Heavens, and Heavenly Bodies; the Disposition not only of Dead, but also of Living Bodies. They do not cal that Lump of Flesh on∣ly, the Heart, which others do; but whatsoever hath vital heat in it. They cal every Cavity the Stomach, nay, every place in which there is any Concoction: Every place 〈◊〉 contains any fruit∣ful Seed is a Womb with them. But the main Ba∣sis of their Art is the Harmony of the Creation, and the due Consideration of that notable Agree∣ment between things above, and things below.
Tome I. Part IV. Of Vertual Anatomy, Or the Harmony between the Macrocosm and Microcosm.
VErtual Anatomy teacheth the Harmony between one part of the Creation and a∣nother;
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the Analogical Comparation and Re∣ductions of things; therby fetching its remedies, and learning their strengths and vertues from the Book of Nature, not of Galen.
2 For whatsoever is in the Universal World is also in Man; not according to a certain superfici∣al similitude as some Fools prattle; but in Deed, and in Reality, are contained in him whatsoever is in the whol Theater of the World.
3 The Spirit of a Man communicates with God himself; the Rational Soul with the Angels; and the Body with the Stars and Earth.
4 Paracelsus, and most other Hermerical Phy∣losophers, hold that Man hath a double Body: the one Natural, Elementary. visible, and tanga∣ble, which was first made of the Slime of the Earth: the other Invisible, Insensible, deduced from the Coelestial Influence of the Stars; and this Crollius cals the Genius of Man; his Dome∣stick Laris, the Instructer of Wise Men (for he cannot abide Fools.)
5 This Analogical Comparation is to be con∣sidered in a double Manner.
1 In respect of the Heavenly Bodies them∣selves.
2 In respect of Medicines caused by their Influence.
Of these, the Galenists knew either very little, or nothing at all.
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LIB. I.
Of the Analogical Comparation of the Heavens with the Body of Man.
1 ALL things that are above, are to be found in things below: or if you would have it a little plainer; Terrestial things are in Heaven after a Celestial manner: Celestial things upon Earth after a Terrestial manner: And this, none but a few people that are scarce wel in their Wits wil deny.
2 We shal only here give you the Sum of the Analogy and Harmony of the Universal World with the Body of Man, which we shal (God wil∣ling) treat more plainly and fully of in our Har∣mony of both Worlds.
First, Of the Coupling of the Celeftial Orbs with our Bodies and Eyes.
Secondly, Of the Coupling of the Sun and Heavens with our Rational Soul.
Thirdly, Of the Comparation of the Beams of the Sun with the Spirits of Mans Body.
Fourthly, Of the Comparation of the Sun with the Heart of Man
Fiftly, Of the application of the Heat of the Sun to the Native Heat of Mans Body.
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Sixtly 〈◊〉 the 〈◊〉 of the beams of the Moon with the Animal Spirit of Man.
Seventhly, The comparing the Course of the Sun and Moon, with the Course of Mans Life.
Eightly, The Comparing of the Faculties of the Beams of the Planets with the Faculties of Mans Body.
Ninthly, The comparing of the Nature of the Stars with the Humors in Mans Body.
Tenthly, The comparing the several Stars, with the several Parts of Mans Body.
Eleventhly, The comparing of the World with the Affections of Man.
3 You have the Analogy of the Heavens with the Body of Man: The Anatomy, or Analogy of Medicines follows, which is two-fold:
1 According to the force of the Stars; and that is called 〈◊〉 Anat my. Or
2 With the Body of Man, and that is called Signatura.
LIB. II
Of the Influential Harmony.
1 INfluential Harmony is that which teacheth the Influence and Dominion of the Planets both over Diseases, and the Medicines which 〈◊〉 to cure them.
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2 The Course of the Planets 〈◊◊〉 Diseases according to the Nature of each Planet, upon those parts of the Body which they rule: so Saturn〈◊〉 the Spleen, Jupiter the Liver, and Mars the Gal; the Sun the Heart Venus the Reins, 〈◊〉 the Lungs, and the Moon the Brain.
3 So the 〈◊〉 of Saturn proceed Melan∣cholly, failings of the Spleen, and Afflictions of the Hypochondria.
Jupiter causeth distempers and obstructions of the Liver, Cachexia, Dropsie, yellow Jaundice.
Mars causeth al distempers of the Gall, the Stone, and Obstructions, Fulness and Emptiness.
The Sun causeth distempers of heat, tremblings, pantings of Heart, faintings, weakness.
Vinus causeth the Stone in the Reins.
Mercury the Phthisick, Pleuresie, Asthma, and Cough.
The Moon causeth Diseases of the Brain.
I confess I am not altogether of my Authors O∣pinion in some of these; and what my Jugd∣ment is, you may find if you please to peruse my Semeiotica Uranica.
4 Diseases are cured either by Sympathy or An∣tipathy.
5 A Disease is cured by Sympathy, when it is cured by such remedies as are under the Planet that rules the part afflicted: And so such Medi∣cines 〈◊〉 are under the Dominion of the Moon and
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Mercury, help the Brain: and if Mercury cause the Disease, your only way is to use such Medi∣cines as are under the Dominion of Jupiter: Not only because of the Antipathy between him and Mercury; but also because Jupiter is 〈◊〉 in the House of the Moon.
6 Diseases are cured by Antipathy, when they are cured by the Remedies of the contrary Plan∣net, and that two waies.
1 When their Houses are contrary, and so Mars cures the ill effects of Venus.
2 When their Natures are contrary: so Sa∣turn cures the ill effects Venereal Lust causeth.
LIB III.
Of the Faculties of Simples, which the Dogmatists make use of to find out their Natures.
1 EXperience and Signiture first found out the Vertues of Plants: so Hemlock was found out to be hurtful by Experience.
2 Signature is either External or Internal.
3 External is a meer accidental business, the Basis and Foundation of which, is nothing else, than the Form or Figure, Color or Feeling of a Plant.
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4 Internal is the Temperament or Quality, which is the Principle and Foundation of their 〈◊〉 and Vertues.
5 The Temperament or Qualities consist most in their Tast, less in their Smel.
6 The 〈◊〉 by which their strength and 〈◊〉 are known, ar nine:
1 Three 〈◊〉 testimonies of heat, as Sharp, 〈◊〉, and Salt.
2 Three give testimonies of Cold, as Tart, 〈◊〉, and Sowr.
3 Three give testimonies of temperance, 〈◊〉, 〈◊〉 Fat and 〈◊〉.
7 Seing Simple Medicines have two Qualities, and somtimes three; then the first is called Sim∣ple and Elementary, which ariseth from the 〈◊〉 of the four 〈◊〉. The other is called 〈◊〉, which ariseth from the con∣sistence of the 〈◊〉 & diversity of Proportion.
Besides these two, some have a third Quality, which is Purging, and is by 〈◊〉 called Hid∣den, because it is 〈◊〉 from al Block heads.
8 In general some Simples conduce to Health, others to Ornament.
9 Such as conduce to Health, are either Alte∣rating, or Evacuating.
10 Alterating are either Common, or appro∣priated to some certain part.
11 Such as are Common do it either by a 〈◊〉 Quality, or by a Hidden.
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12 By 〈◊◊◊◊〉 they 〈◊〉 it, by the first, second, or third degree.
13 First Quality is either Temperate or 〈◊〉.
Intemperate is Hot, Cold, Moist and Dry.
14 These Qualities they call D'grees, but might 〈◊〉 properly have called them Orders: Galen cals them Numbers.
15 The Orders of Intemperature, reach to four Degrees, both in respect of Heat, Cold, and Dryness, but not of Moisture, although my Au∣thor affirm it, because Moisture is inconsistent both with Heat and Coldness, it being dried by the one, and congealed by the other.
16 The second Faculties of Simples, are such as these:
I. Emollient, as Butter, Saffron, &c.
II. Purifying, as Cadmea, Fat, &c.
III. Hardning, as 〈◊〉, &c.
IV. Making thin, as Chamomel, &c.
V. Making thick, as 〈◊〉, and most cold Herbs.
VI. Opening, as Garlick, Gall &c.
VII. Binding, as Bole 〈◊〉, &c.
VIII. 〈◊〉, as Juyce of unripe Grapes, 〈◊〉, &c.
IX. Drawing, as Birthwort, Pepper &c.
X. Discussing, as Southernwood, &c.
XI. 〈◊〉, as Honey, Barley, &c.
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XII. Purging, as Lupines, &c.
XIII. Attenuating, as Vinegar, Acorus, &c.
XIV. Emplasticks, as Oyl Butter, &c.
XV. Stopping, as Chalk, &c.
XVI. Putrefying, as Aconitum, &c.
XVII. Causing pain, as Mustard-seed. &c.
XVIII. Easing pain, as Oyl of Dill, &c.
〈◊〉. Stupefying, as Opium, Hemlock, &c.
17 The third Faculties arise from the Conjun∣ction of the first and second.
Such are,
I. Suppuring, as Saffron, White Lilly Roots &c.
II. Breeding Flesh, as Barly Meal, &c.
III. Glutinating, as Aloes, Allum, &c.
IV. Scarrifying as Frankinsence, &c.
V. Provoking the Terms, as Annis, &c.
VI. Bringing a Callus, as Terra Samia &c.
VII. Stopping the Terms, as Acasia, Lillies, &c.
VIII. Pectorals, as Scabious, Orris, &c.
IX. Breeding Milk, as 〈◊〉, Smallage, &c.
X. Breeding Seed, as Pease, Beans, &c.
XI. Extinguishing Seed, as Rue, &c.
XII. Helps Burnings, as Plantane, &c.
XIII. Dissolves swellings, as Marsh-Mallows, Orris, &c.
18 You have the Manifest Qualities of Sim∣ples: the Hidden Qualities follow.
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19 〈◊◊◊〉, all the 〈◊〉 cannot tell what to make of; only their Ance∣stors gave them with good- 〈◊〉: They have nothing to say for the 〈◊〉 of them, but only Tradition, and by that they are led by the Noses as they use to lead Bears along the street: And in so doing, pray tell me how much they differ from Empericks.
20 You have the common Altering Qualities: the Proper follow, as they are attributed to certain parts of the Body. Such are, Cephalick, Pecto∣rals, Cordials, Stomachicals, Hepaticals, Spleene∣ticals. Nephriticals, Histericals, Arthriticals: 〈◊〉 if a Man should write plain English; they are such as are appropriated to the Head, Breast, Heart, Stomach, Liver, Spleen, Break the Stone, Cherish the Womb, and the Joynts.
21 You have such as Alter: those that Evacu∣ate Chacochymia follow: And they do it by a Quality either Manifest or Hidden.
22 They which Evacuate by a Manifest Qua∣lity, are either washing, clensing, or making slip∣pery.
23 They which Evacnate by a Hidden Quali∣ty (as they cal it) do it either Insensibly, as Swea∣ting; or Sensibly: and that either upwards, as Vomiting; or downwards, as Purging by Urin or Stool.
24 Purging is either Moderate, or Strong, and
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〈◊〉 certain Humors, as Choller, 〈◊〉, 〈◊〉, and Water.
25 You have the Qualities of Simples condu∣cing to Health: those conducing to Ornament should follow; which because they rather con∣sist of Compounds than of Simples, we wil refer them to their proper place.
26 Thus have you the qualities of Simples considered in General; what now remains, but that we enquire after the Special Anatomy of 〈◊〉.
27 In every Medicine we must consider its common Affections, and its Species.
28 Its Common Affections are either its Sub∣ject, as the place of gathering and preserving of them: or Adjunct, as the time of gathering of them, and the time of their durance.
29 According to Species, the Medicine is made either of simple bodies, or of mixed.
Of simple Bodies, as Fir, Air, Water, Earth.
30 Of mixt Bodies, either such as have life and not sence; or such as have life and sence: Such as want sence, are such as come out of the Sea, or 〈◊〉 out of the Land, as Mettals, Plants, and their parts.
Thus you have the Signatures of the 〈◊〉, which are no certainer than they should be: The Signatures of Hermetical Phylosophers follow; which if you try, you shal find a little more certain.
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LIB. IV.
The Signatures of Hermetical Phyloso∣phers, both Internal and External, by which they find out the Vertues of things.
1 A Signature is either Internal, or Exter∣nal.
2 External is that which shews the Efficacy of a thing, and somtimes the Temperature.
3 It contains
1 The Signatures of Men taken from other Living Creatures.
2 The Signatures of Plants, by their simili∣tude to some part of the Body of Man.
3 The Signatures of Diseases.
4 Medicines which help by similitude.
4 Internal Signature is the Principle, Cause, 〈◊〉, and Foundation, shewing the Vertue and Efficacy of a thing; and it is called Vital Essen∣tial, and Formal 〈◊〉 or Anatomy.
5 These Internal Principles are three, Sal, Sulpher, and Mercury.
6 In these three constituting and vertual Prin∣ciples, the qualities, that is, Tast, Smel, and Color
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are found; not by imagination and guess only, but in Reality and Truth: namely, The Tasts are most found in the Salt, the Smel in the Sulphur, and the Colors in the Mercury.
7 These three are found in every Elementary Body: These are the things that bring it forth, and preserve it being brought forth: By these it flourisheth, and is furnished with divers Opera∣tions.
8 None of these three Principles are found a∣lone, but doth partake of some of the other; for Salt by the benefit of these two Salts, Sal Nitre, and Sal Armoniack, contains in it self a certain Oyly substance, and Mercurial: The Sulphur re∣tains a certain Salt substance and Mercurial: And Mercury retains a certain Sulpurous, and Salt sub∣stance; but it retains the name of that which it partakes most of.
Now what Analogy there is of these three with our Body, I shal open (God willing) more plain∣ly when I come to our 〈◊〉 Harmony, which I promised before.
9 Thus you have the Remote Theorick of 〈◊〉: the Neer follows.
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Tome I. Part V. Of that part of the Theorick of Physick which is called Pathologia.
1 THE next part of the Theory of Phy∣sick is that which explaineth the U∣niversal Constitution of Man.
2 In every Constitution four things are to be considered,
1 The Disposition of the part to act.
2 The Action.
3 The Cause of the Action.
4 The Consequence of the Action.
3 Every Constitution of the Body is included under these three Differences, namely, Good, Bad, or neither of them both.
4 Health is Good; Sickness Ill; Neutrality neither of them both: Therfore Medicine is the knowledge of things Healthful, Unhealthful, and Neuter.
5 Healthful, Unhealthful, and Neutrality, is taken three waies, 1 As a Body. 2 As a Cause. 3 As a Sign.
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6 A Body is said to be Healthful that enjoyes 〈◊〉 Health.
The Cause of Health is that which either brings it, or preserveth it being obtained.
A Healthful Sign is that which shews the Body to be in Health.
7 An Unhealthful Body is that which is sur∣prized with a Disease.
The Cause is that which causeth the Disease.
The Signs are,
1 Such as shew the kind and greatness of the Disease, and they are called Diagnosti∣cal: Or
2 Such as shew the Event of the Disease, and they are called Prognostical.
8 Neutrality, is when the Body is neither per∣fectly wel, nor yet sick, between which two Ex∣treams is a great Latitude: For when a Man be∣gins to fail in performing his Actions, before he fals absolutely sick it is called a Neutrality of sickness when a man begins to recover again it is called a Neutrality of Health.
9 The Causes of this Neutrality are no way 〈◊〉; neither are the Signs absolutely De∣monstrative.
10 The knowledge of things Healthful is called Hygiena, or Diet; under which also, the know∣ledg of things Neutral is comprehended. The knowledg of things Unhealthful (if you regard
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the 〈◊〉) is called Pathologie; but if you re∣gard the Practice, 〈◊〉.
11 Pethal gie is 〈◊〉 part of Medicine which explaineth 〈◊〉 against Nature.
12 The 〈◊〉 which are against Nature in Man are
1 The Disease, which consists in the parts.
2 The Cause which consists in the things contained of which we 〈◊〉 before.)
3 The Symptomes which consists in the Fun∣ctions and Operations of the 〈◊〉.
13 The Common 〈◊〉 and Species are to be considered in Pathologie.
14 The Common 〈◊〉 is that which un∣foldeth the Accidents of the Disease.
15 It is called 〈◊〉, and 〈◊〉
LIB. I.
Of Semeiotica, or the Doctrine of Signs.
1 SEmeiotica delivers the Doctrine of 〈◊〉
2 Physical Signs are either Healthful, Un∣healthful, or Neutral.
3 Some Signs cal to Memory the state past; Others shew the state present, and they are either General, or Special.
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The General are Diagnosticks and 〈◊〉
4 Diagnosticks are Common or Proper.
5 Proper are three-fold,
1 Some are taken from the Kind of the Dis∣ease.
2 Others from the Cause.
3 Others from the part of the Body afflicted.
6 The signs of Diseases are known by the Ex∣crements, the Pain, the Nature of the place Affli∣cted, the Color of the Nails, Tongue, and Face.
7 Of the signs of the Causes; some shew the Cause either present, as the Color, Nature, and pain of the part afflicted the Excrements: or else Antecedent, and they are General and Special.
8 General are, the Disposition of the Mind, Dreams, Diet, and Exercise before used.
Special shew either Plenitude, or the Humor afflicting, as Blood, Choller, Melancholly, Flegm, Watery Humors, and Wind.
9 Signs of the part afflicted are Excrements, the Action of the part 〈◊〉, Pain, the scituation and nature of the place.
10 The Part afflicted may be afflicted either by it self, or by Consent, for somtimes one Disease remits by the encrease of another; and this is 〈◊〉 Primar, or Secundary.
11 Primar, which is properly inhaerent in some part.
12 〈◊〉, which is done by Consent of
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the Parts: And this is done.
1 By Sympathy, as when the foulness of the Stomach causeth the Head to ach. Or
2 By Translation, as when the Matter that causeth the Disease 〈◊〉 out of one part of the Body into another: And 〈◊〉 is two-fold.
First, When it passeth out of a more Noble, into a part less Noble.
Secondly, When it 〈◊〉 out of a part less Noble, into a part more Noble.
Prognostical Signs.
1 Prognostical Signs judg of a 〈◊◊〉 present, or to come.
2 The Signs of a Disease present, are 〈◊〉 Apparant, or Supervenient, or Decretory.
3 Apparant and supervenient signs are 〈◊〉 of Concoction or Crudity; or signs of Health or Death.
4 Signs of Concoction or Crudity are all the Excrements, both Urine and Dung.
5 Pronostical 〈◊〉 from the Urine are.
1 If it be thin, meanly thick, or very thick.
2 If it be cleer or troubled; if so, whether it be cleer when it is pissed out, and trou∣bled afterwards; or troubled when it is pissed out, and grow cleer afterwards; or troubled when it is pissed out, and remain so.
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3 By the Color, namely 〈◊〉, black whi∣tish, blackish yellow, 〈◊〉.
4 By the things, contained in it, namely, clouds, sand, 〈◊〉, things like scales of Fish, &c.
6 Prognosticks are taken from the Dung, ei∣ther from its substance, 〈◊〉, or quantity.
7 Signs of Health or 〈◊〉, are taken from the strength of the Disease, as also from the strength of the Diseased; and they are either primary or Secondary.
8 Primary are taken either from the strength of the 〈◊〉, which the Constitution of the Body 〈◊〉; as also the 〈◊〉 Animal, and Natural Functions: 〈◊〉 from the strength of the 〈◊〉, which the kind, greatness, durance, and 〈◊〉 of the 〈◊〉 sheweth.
9 〈◊〉 signs of Health and Death are ta∣ken,
1 From the Affliction of the Vital and Na∣tural spirit.
2 From the Excrements, as Urine, Dung, vomiting, sweating, bleeding.
3 From the Habit and qualities of the whol Body, and every part of it.
4 From such things as hurt or help the sick,
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Signs of Death, according to the Opinion of Hermetical Phylosophers.
Hermetical Phylosophers take the signs of Death from Physiognomy.
1 From the Eyes, when they sink deep in the Head, and are discolored.
2 From the Nose when it is sharp; the Ears and Lips, cold, pale, or discolored.
3 The Teeth, Nails, and Hair looking deadish, which somtimes happens a fortnight, or three weeks before the party dies.
4 The skin of the Fore head, and all the Body, looking of a swarthy, palish, or dead color.
These and many other, you may find Methodical∣ly laid down in the Presages of Hippocrates, which you may find at the latter end of my 〈◊〉 Vranica; or Judgment of Diseases by Astrology.
You have the Apparant Progonostical Signs: the Decretory, or Critical follows.
Of the Crisis, and Critical Daies.
Crisis is a vehement change of a Disease either to Health or Death.
1 Crisis is,
1 Perfect, which is either Healthful or Mor∣tal.
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1 Imperfect, which makes the sick either better or worse.
2 Of Critical signs, some go before, some ac∣company, and some follow after.
3 Of such as go before, some shew the time of the Crisis, and others the Manner of it.
4 Such as shew the time of the Crisis, shew the 〈◊〉 state, and Declination of the Disease.
1 Such as 〈◊〉 the encrease of the Disease, shew its swiftness, and unequalness, and its time of vehemency.
2 Such as shew its state, shew to what height its vehemency and vigor-wil arise to, and what symptoms it wil produce.
3 Such as shew its declination, shew how these symptoms will have remission, and when.
5 Such as shew the Manner of the Crisis are,
1 Either Universal, which gives Judgment by the kind of the Disease, and its Moti∣on, the part afflicted, and the Nature of the sick.
2 Particular, which shews the kind of Ex∣cretion, or Imposthume.
6 Excretion is made either by bleeding, swea∣ting, vomiting, stool, Urine, Menstruis Blood, or the Hemorrhoids.
7 Signs declaring an Impostume, are such as declare either the Impostume it self, as length of
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a Disease, thinness of Urin, a winter season an im∣perfect Crisis; or the place of the Impostume, as the condition of the humor offending, the strength of Nature, weakness and pain in some certain part.
8 The signs accompanying a Crisis, are either Excretion or Imposthumes. In Excretion there comes to be considered, the quality of the Hu∣mor, the quantity, time, and manner of casting it out.
In an Impostume are three things to be consi∣dered; Where it is; Whence it comes; and, What the occasion of it was.
9 The Consequents of a Crisis are taken,
1 From the quality of the Body.
2 From the Animal, Vital, and Natural Fun∣ctions.
3 From al the Excrements Universally.
10 Critrical daies are begun at that very hour that the sick finds himself manifestly to be taken ill: An exact Rule for which, you have in my Astrological Judgment of Diseases.
11 The Foundation of Critical daies is gathe∣red from the Moon, because if she be wel affected she disposeth the Humors to the best advantage: if il affected, she shews encrease of the 〈◊〉, as being but a servant to bring down the Influence of the other Celestial Bodies to the Earth.
12 Critical daies, according to the motion of the Moon are four,
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1 The Place she is in at the Decumbiture.
2 Her 〈◊〉 quartile to that place.
3 Her opposition to that place.
4 Her second quartile to that place.
Thus you have the more General Semeiotical part, consisting of Diagnosticks, and Prognosticks: The Special follows, namely, The Doctrine of Urine and Pulses.
LIB. II.
Of the Doctrine of Pulses.
1 PUlse hath his Original, First, From the Motion of the Heart, Secondly, Of the Ar∣teries, by Distention and Contraction, which Phy∣sitians call Systolae and Diastolae, and their use is to preserve Vital heat in the Body.
2 In the Pulse are four things to be considered
1 The Reason, and knowledg of them.
2 Their Differences.
3 Their Causes.
4 Their Significations.
1 The Reason of observing, and know∣ing the Pulse.
1 In this consider,
First, The Precepts of Feeling the Pulse; of
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which, some concern the sick Body, others the means of its cure.
Secondly, The Principles which are necessary to distinguish the Pulse.
2 The Difference of Pulses.
1 Of Pulses, some are absolutely 〈◊〉, others relatively such.
2 Absolutely such are either Simple or Com∣pound.
3 Of simple are six kinds.
1 In the quantity of Distention, as great, mean, smal.
2 In the quantity of the Force as vehement, moderate, weak.
3 In Motion of Time, as swift mean, slow.
4 In quantity of Time, and Rest; as often, Mean, seldom.
5 In quantity of the Artery, as soft, mean, hard.
6 In perfusion of the Artery, as full, mean, empty.
4 Compound are such as consist of the mix∣ture of some of these simples.
5 Relatively such are reduced either to Order or Disorder; Equality, or In quality.
3 The Causes of Pulses.
1 The Causes of Pulses, some are Primary, 〈◊〉
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〈◊〉 the Pulse; some secundary, changing and altering the Pulse.
2 The Primary, or Efficient Causes of the Pulse are,
1 The Vital spirit, either strong or weak.
2 The Instruments are the Arteries, either wide or narrow, soft, or hard.
3 The use of the Pulse is, the conservation of vital heat in the Body.
3 The secundary causes which change the Pulse are,
1 Natural, as the Temperament, Habit, sex, and age of the Body.
2 Nor Natural, as air meat and drink, exer∣cise and rest, sleeping and watching, ful∣ness and emptiness, and affections of the Mind.
3 Things against Nature, as Diseases and their symptomes.
4 Prognosticks by the signification of the pulse.
1 Greatness of the Pulse shews Heat.
2 Vehemency, shews strength of the Faculties.
3 A weak Pulse, shews weakness of Nature.
4 Diseases of Love, give an unequal and inor∣dinate Pulse.
But herein let none mistake my Author; for
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though Diseases of Love give alwaies such a 〈◊〉, it doth not therfore of necessity follow, That such a Pulse alwaies shews Diseases of Love.
An Hermetical Consideration of the pulse.
1 The Pulse is felt in five several places: for it is not enough to feel it in the Wrest (as Physiti∣ans now a daies do, that care not how little they do for their money) Let it be felt then, first in the Hands and Feet, then in the Breast, then un∣der the Armpits, and last of all in the Temples.
If these agree together, all wil go wel enough: if not, mind these things that follow.
2 The Pulse hath four Vertues,
1 Of Tartar, which causeth a Pulse either hard, circular, or slow.
2 Mineral, which is either subtil or obscure.
3 Of Health, which is equal and mean.
4 Of Disease, which shews either Tartar or Mineral.
5 Strange, giving signs either of Heat or Coldness.
NOTE.
1 When all the Pulse beat at one and the same time, it is a laudible sign.
2 Health is not only found out by the feeling
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of the Pulse, but also by the color of them.
3 When the Pulses are wel color'd, it is a good 〈◊〉; Evil, if discolor'd.
4 When the place of the Pulse is hotter than the rest of the skin, the Body is diseased.
5 If the Pulse be Mineral, put a little cold wa∣ter upon the place, and if the Pulse stop for a while, it is a good sign.
6 If the Disease come of heat of Blood, you may know it thus: Wet a piece of Silk in Role-water, and lay it upon the Pulse, that part of it upon the Pulse will sooner dry than the other part.
7 If the Pulse be hard in one place, and soft in another, the Disease is Chronical.
8 When the Body is near Death, the Pulse is strongest in the Fore-head, not so strong at the Neck, weaker in the Hands, and weakest of all in the Feet: for the lower parts of Men die first.
9 IN al Apoplexies, the stronger the Pulse is, the worse.
10 In Frenzies, Falling-sickness, and Madness, it is a good sign when the Pulse is the same out of the Fit, that it is in the Fit.
11 In Bloody Fluxes, and all other Fluxes of the Belly, though the Pulse remain as it did in Health, give no credit to it: for in such Diseases, the Pulse remains til Death, and somtimes a quar∣ter of an hour after.
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You have the Consideration of the Pulse: The Consideration of the Urine follows.
LIB III.
Of Vrine.
1 URine is the Wheyish part of the Blood, se∣parated by the Vertue of the Reins.
2 In it consider the Inspection, Signification, and Difference.
3 In the Inspection of Urine, consider the Ac∣ception and Caution.
4 Cautions are,
1 The Causes changing the Urine, as Tem∣perament, Sex, Age, and Diet.
2 The Urines of Beasts, or somthing else brought for the Urine of Men, which is easily known by Smel.
The Significations and Differences of Vrine.
1 It discovers the Constitution of the Parts by which it flows, as the Reins, Ureters, Bladder, and 〈◊〉.
2 It shews the disposition which is in the Liver and Veins.
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3 It shews the disposition of those parts by which the peccant matter can be sent to the Veins or Urine.
4 In Urine, consider the Liquor it self, and the things contained in it. In the Liquor it self, consider the substance, quality, and quantity.
5 In the substance, consider the Body and cleerness.
6 The Body of the Urine is either,
1 Thin; in color white, Saffron, like Gold, or Reddish.
2 Mean; of the color of Gold, Saffron, or reddish.
3 Thick; which is a Mixture of al colors, and somtimes Oyly.
7 The Perspicuity of the Urine is either cleer or troubled; and it is of three sorts:
1 Such as is cleer when 'tis made, and trou∣bled afterwards.
2 Such as is troubled when 'tis made, and cleer afterwards.
3 Such as is troubled when 'tis made, and so continues.
〈◊〉 The quantity of Urine is either Moderate, Much, or Little.
9 The quality consists in smel or Color.
The smel of Urine is either sweet or stinking.
10 In the Color, consider the Causes and Dif∣ference.
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11 The Cause of the Color of Urine, is the heat of the Bowels, and mixture of other Humors, and it is either white, citrine, subcitrine, of the co∣lor of Gold or Saffron, red and bloody, green, blue, and black, which is the worst of al.
12 Things contained in the Urine, are either Essential or Accidental.
13 Essential is,
1 Towards the bottom of the Urine, which being white, light, and equal, is very good: but being black, is very bad.
2 In the middle of the Urine, which being white, light, and equal, is indifferent; if it be black, it is dangerous.
3 Clouds on the top of the Urine are but 〈◊〉 seen, and when they are seen, they portend but little good; and the blacker they are, the 〈◊〉 they are, be∣cause they carry the Image of Death.
14 Accidental is double; for either it 〈◊〉 an incertain, or certain place in the Urinal.
15 Such as occupy an incertain place, and som∣times fly up and down in the Urine, and somtimes settle in the bottom, are somtimes like Bran, som∣times like scales of fish, and somtimes like thrids.
16 Such as keep one certain place, are either in the bottom, as red and white gravel, little clods of blood, worms, thick flegm like snot: or else in the top, as wind fat, and things like Cobwebs.
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Hermetical 〈◊〉 of Vrine.
1 Urine is Salt, separated from undigested 〈◊〉.
2 Of Urine, some is Exterior, some of Blood, and others Mixed.
3 Exterior Urine is that which comes of what we eat or drink, that is of our Nourishment; nei∣ther hath it any other Indication than what be∣longs to the Stomach, Liver or Reins. It is cal∣led also the Urine of Tartar, because it comes of congealed Tartar, or 〈◊〉.
4 It is two-fold, Sound, or unsound.
Sound is when there is a Tincture of Sulphur with it, and yet notwithstanding it is not alwaies of a Gold Color, but somtimes redder; and som∣times paler.
5 The Urine of Tartar is known by the Circle, which if it be only of a 〈◊〉 color, it shews Tartar, and the separation which is made in the three Members, Stomach Liver, and Reins.
6 The Salt, Sulphur, and Mercury may 〈◊〉 be discerned in Waters,
For the Bottom shews the Mercury.
The Settling neer the Bottom, the 〈◊〉.
And the Tincture the Sulphur.
7 The Urine of an unsound Man is two-fold, 〈◊◊〉, and of Nourishment.
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8 The 〈◊〉 of Tartar is three-fold.
1 Alcolita, which signifies Congealation, and the Tartar of the Stomach.
2 Scatea, signifies Putrefaction, and the Tar∣tar of the Liver.
3 Tremula, which signifies stopping, and the Tartar of the Reins.
9 The Urine of Nourishment is Dreggy, and signifies a failing in the Attractive Vertue.
10 The Urine of Blood is when a Circle is in the 〈◊〉 of a different Color and it tends com∣monly to Redness, and is the messenger of grie∣vous 〈◊〉.
11 The substance of Urine is three fold; Thick, Cleer, and Diaphanous, or like Cristal.
You have the 〈◊〉: the Symptomes fol∣low.
LIB. IV.
Of Symptomes.
1 SYmptomes taken more generally, are an ef∣fect shewing the strength of Nature: More specially, they are an Accident proceeding from the Disease.
2 In Symptomes we are to consider the 〈◊〉 and Causes.
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A Symptome is either Primary, or Secundary.
3 Primary, is a hurting of the Actions or Fun∣ctions.
1 Either of the Animal, in respect of sence or motion.
2 A lessening or depravation of the Vital in Quantity or Quality.
3 A corrupting of the Natural.
4 Secundary, is either a change of the Quality, or a vice of the Excrements.
The change of the quality is two-fold; either Common to al the Sences, or Proper to one.
Common to al, are the Bigness, Number, Fi∣gure, Motion, or Rest changed.
5 Proper are, the Simple Effects of the Body: and they are either to be seen, as the color in the yellow Jaundice; or to be smelt, as a stinking Breath; or to be heard, as noise in the Ears; or to be tasted, as bitterness and saltness in the Throat: or to be felt, as the heat in a Feaver.
6 Excrements offend, either in substance, or in quality, or in quantity, in manner, or in time.
7 The Causes of Symptomes are either the first, or arising 〈◊〉 the first.
The first, are a hurt of the Functions, either of the Animal, as the Brain, Sences, and their Or∣gans: or of the Vital, as Diseases that afflict the Heart and Lungs: or of the Natural, as such Diseases as afflict Nourishment and Generation.
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8 Arising from these, are the change of quali∣ties; whether arising from the Simple Affects, or the vice of the Excrements.
9 The Causes of the Simple affects of the Body are, the hurting of the Natural Functions; name∣ly, Attraction, Retention, Digestion, Expulsion, from whence vicious humors arise.
10 The Cause of vicious Excrements, is these vicious Humors, which offend in quantity, qua∣lity or substance.
11 Thus you have the Common Affection of Pathalogia: The Special remains, which are Aethiologia, and Nosologia.
LIB. V.
Of the Aethiologie of Diseases.
1 AEThiologia is that Art which declareth the Causes of Diseases.
2 The Causes of Diseases are either General or Particular.
3 The General are, the Theological, or Phy∣sical.
4 The Physical are either bred with us, or come afterwards.
5 Those that are bred with us, are either Natural, or against Nature, through fault ei∣ther
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of the Seed, or of the Mothers Blood.
6 Those which come afterward, are either Ex∣ternal or Internal.
The External Causes of Diseases.
1 The External Causes are either more necessa∣ry, or less necessary.
2 More necessary are the six things not Natu∣ral: namely, Air; Meat and Drink; Sleeping and Watching; Exercise and Rest; Fulness and Emptiness; and Affections of the Mind.
3 Air begets Diseases, either by Inspiration, or Respiration, and changeth our Bodies by a Quality manifest or hidden; and that according either to the Heaven, or the Wind.
4 Nourishment changeth our Body, according to its Quality, Quantity, and convenient Use.
According to its Quality, Intemperancy, Mat∣ter, or Substance.
1 According to Intemperancy; when it is hotter, colder, dryer, or moister than a∣grees with our Bodies.
2 According to Matter, when it is either too thick, or too thin of Juyce.
3 According to Substance; when it is 〈◊〉 before it is eaten.
5 According to quantity, when we eat so much that we over power the Vessels: or so little that our Bodies want Nourishment.
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6 Sleeping and 〈◊◊◊〉, 〈◊〉 when they are 〈◊〉, or not taken at 〈◊〉 times.
7 Exercise and Rest 〈◊〉,
1 In Quantity; when they are either too much, or too little.
2 In Time; when they are taken 〈◊〉.
8 Fulness and 〈◊〉-〈◊◊〉.
1 Emptying offends, either when it is 〈◊〉; or when it is too much.
2 Retention offends the 〈◊◊〉, and that in respect of either 〈◊〉, 〈◊〉, or Seed.
9 Affections of the Mind stir up 〈◊〉; when they grow immoderate, as Anger, joy, 〈◊〉, and 〈◊〉.
10 Causes of Diseases less 〈◊〉 are four,
1 〈◊〉 things as compass us about, as 〈◊〉, 〈◊〉, 〈◊〉, &c.
2 〈◊〉 things as we take in; as Minerals, 〈◊◊〉, Living Creatures, not wel prepa∣red.
3 〈◊〉 Evacuation of Blood, and immoderate 〈◊〉.
4 External Motion as Running, Riding, &c.
Internal Causes of Diseises.
1 〈◊〉 and all his Apes, deny any containing 〈◊〉 of a Disease.
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2 Internal Causes are either Containing, Con∣tained, or such as cause violence: but most pro∣perly things contained.
3 All Heredetary Diseases come from Causes containing.
Things contained as they are causes of Diseases, are against Nature, as Humors, Vapors, or Wind.
4 The Internal causes are either by themselves, or by accident, or according to place.
5 The cause which stirs up a Disease by it self, are either through fault of Quantity or Quality.
Through fault of Quantity, is either a want of Blood and Spirits, or a superabounding of Blood, which is called Plethora.
6 Want of Blood and Spirits, proceeds,
1 From the Constitution of the Body.
2 From outward heat, as of the Air, Fire, &c.
3 From fasting.
4 From Purging.
5 From Watching.
6 From Labor.
7 From Joy.
7 A Redundance of Blood, or a Plethora, di∣stempers both Heart and Liver, and is most inci∣dent to people of idle lives.
8 The fault of the quality is called Cacochymia, which is either,
9 Confusedly of all things contained; or par∣ticularly of some of them; as
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1 Of Humors, as a hot, cold, moist, or dry distemper.
2 Of Matter, when the Humors are too thick, or too thin, hard or turbulent.
3 Of the Form, when the Blood or Spirits are corrupted by putrefaction of humors.
10 Cacochymia of certain things contained, is of Choller, Melancholly, Flegm, Watry Humors, and Wind.
11 The Causes of Choller are,
1 A hot and dry Temperament of the Liver and Heart.
2 A frequent concourse of cool Air.
3 Hot and dry Nourishment.
4 The Evacuations of Choller stopped.
5 Vehement Exercise.
6 Immoderate Watching.
7 Anger.
12 Choller, is either Natural, or against Na∣ture.
Natural is either Nourishing, or Excrementiti∣ous.
Against Nature, is either in the Liver, or in the Vessels.
13 The Causes of Melancholly are,
1 A dry Liver and Heart, and a stopped Spleen.
2 Cold and dry Air.
3 Much feeding upon gross food.
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4 Usual Evacuation stopped.
5 Care, and much Watching.
6 A sad life.
14 Melancholly is either Natural, or against 〈◊〉.
Natural is either Nourishing, or Excrementiti∣ous.
Against Nature is hot and sharp.
15 The Causes of a Cacochymia of Flegm are these,
1 A moist Temperature of the Heart and Liver.
2 A cold and moist Stomach.
3 Cold and moist Air.
4 The use of cold and moist food.
5 The avoiding of Flegm by the Mouth and Fundament stopped.
6 An idle lazy life.
7 Much sleep.
8 Leading a life without Care.
16 Flegm, is either within the Veins, or with∣out.
Within the Veins, it is either Natural, or a∣gainst Nature.
Natural is either more or less Nourishing.
17 The Causes of a Cacochymia of Water are,
1 The Stomach cold, the Liver and Spleen stopped.
2 Cold and moist Air.
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3 Moist Food.
4 Retention of usual sweating, or urine, or accustomed Evacuation.
5 An idle life.
6 Immoderate sleep.
7 Sadness.
18 The Causes of a Cacochymia of Wind are,
1 A cold and moist Stomach.
2 Cold Air.
3 Windy Meat.
4 Retention of Excrements.
5 Idleness.
19 The Internal Causes of Diseases by Acci∣dent, or according to the seat of the Body, are ei∣ther in the first, second, or third Region.
A Cacochymia may occupy al the Regions of the Body, or but one of them.
A Plethora is conversant in the second and third Regions only, or in but one of them.
What my Author means by Region here, I know not, unless he mean the Ventricles.
20 The humor is gathered together in any part, either by Congestion, or by 〈◊〉.
21 In every Fluxion are four things to be con∣sidered,
1 The matter which is moved.
2 The way by which it is moved.
3 The part sending it.
4 The part receiving it.
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22 The Matter flows either by Transmission or Attraction.
23 The Causes of Transmission are either, the violence of the Matter, or the plenty of it, stirring up the Expulsive Faculty.
24 The Causes of Attraction is unnatural heat, Grief, Motion, Rubbing, Consent of Parts.
25 You have the Universal Causes both Inter∣nal and External: The Particular follow.
The Causes of the Diseases of the Parts, both Similar, Organical, and Common.
1 The Causes of the Diseases of the Similar parts, are either Evident, or Antecedent, and Consequent.
2 Evident are such as make a desperate attempt upon al the Body, and afflict the Spirits, the Hu∣mors and Substance of the parts: if they be strong there wil be some quoil to get them out again.
3 Antecedent and Consequent, though they be of another temper and quality; yet they afflict the parts of the Body by Contagion.
4 The Cause of Organical Diseases are, of Con∣formation, Magnitude, Number, or Place.
5 Of Conformation are the Figures of the Parts, Passages, Cavities, or Superficies.
6 The Figures of the Parts are inverted, either
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through the fault of the Seed, or Womens Blood in the Womb, or default of the Midwife at the Delivery, or by the fault of the Physitian in gi∣ving Physick after the delivery; or by accident, as blood-letting Convuisions &c.
7 The Causes of 〈◊〉 of the Passages and Cavities are either of too much dilation, or too much straitness.
8 The Causes of Dilation are, either opening Medicines, or the Expulsive Faculty strong, and the Retentive weak.
9 Dilation of the Vessels proceeds either from the plenty, and quantity of Humors, or else from their quality.
10 Diseases of straitness proceed either from Obstruction or Constipation, Contraction, or Compression.
11 The Causes of Superficial Diseases are roughness and smoothness.
Of roughness are such things as are sharp, clen∣sing and corroding.
Of smoothness, such things as are Glutinous.
12 The Causes of the greatness of the Disease are, either encrease, as plenty of Matter, strength of Nature, Wind, &c. Or decrease, as weakness of the Spirits, defect of Matter, Wounds, Bleeding, Putrefaction.
13 The Causes of accidental Diseases, and their Symptomes, are understood by themselves:
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but of Compound Diseases by the Causes of the Simple.
14 Thus-much of Aethiologie: Nosologie fol∣lows, which is either General, or Special.
LIB. VI.
Of General Nosologie.
1 GEneral Nosologie is that Art which sheweth the 〈◊〉 and 〈◊〉 of Diseases.
2 A Disease is an Affect against Nature, wher∣by the Actions of the Body are viciated.
3 A Disease is Essential, or Accidental.
4 An Essential Disease is Particular or Com∣mon.
Particular, are either Similary, Organical, or Dissimilary.
5 Similar, is
1 A Distemper either Simple, as Hot, Cold, Moist, or Dry: or Compound, as Cold and Moist, Cold and Dry, Hot and Moist, Hot and Dry.
2 Immoderation of the Matter, as when the Part is either too hard, or too soft, too loose, or too much bound, too thick, or too thin.
3 A Corruption of the whol Substance,
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which is either Infectious, or Venemous.
6 An Organical 〈◊〉 is, either of the Con∣formation, Number, and Bigness, or Place.
7 A Disease of Conformation is either in the Form, or passages of the Body.
8 A Disease of Bigness, is when the Members of the Body are either bigger or less than they should be.
9 A Disease of the Number, is when the Mem∣bers are either more or less than they should be.
10 A Disease of the place is, when Members are not in their right places, as in Ruptures and Dislocations.
Accidental Diseases.
1 Accidental Diseases are either in respect of Number, or Composition: and both of them are either Singular or Manifold.
2 Singular, is either Simple or Compound.
Simple is either by it self, or with company.
3 Manifold, is either Implicite, Joyned, or Disjoyned.
4 Joyned is, when the Effect of one is the Cause of another.
5 Disjoyned are such as lie in 〈◊〉 parts.
6 Implicite Diseases are, when divers parts conspire together to afflict one Function, as a Pleuresie and an Asthma both afflict the Lungues,
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and by the Lungues the Breathing.
7 The Substance of some Diseases is like a Te∣nant at will, quickly removed, the Cause being taken away, as Feavers: Others by tract of time are become Habitual to the Body, as Hectick Feavers.
Diseases according to the Place.
1 According to the Place, they are taken either from the Subject, or adjunct.
Those which are taken from the Subject are ta∣ken either from the Parts, or from the Constituti∣on of Man.
Those which are taken from the Adjunct, are taken in respect of the Region and Air.
2 The Diseases of the Body are either Univer∣sal or Particular.
Universal, as Feavers; or Particular to some parts of the Body, as pain in some particular Member, &c.
3 A Disease, by reason of the Constitution of a Man is taken,
1 From the Nature of the Man, and so is more familiar to one Complexion than a∣nother.
2 From the Age, and so is most familiar to Child-hood, Youth, Manhood, old age.
3 From Sex, and so is most familiar to Men or Women.
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4 In respect of the Region,
1 Some are scattered up and down here and there, and are called Sporadical.
2 Others are Common, and are called Pan∣demical.
3 Some are proper to one place, as Agues to Fenny Countreys, and are called Ende∣mical.
4 Others rage at some particular times, and are called Epidemical.
Diseases according to Time.
1 They are taken in respect of the Time of the Disease, or the Time of the Yeer.
2 The time of the Disease is taken according to the parts of the Disease, or the Disease it self.
3 The parts of a Disease are, the Beginning, Encrease, Station, and Declination.
4 The Disease it self is to be taken in respect of its Continuing.
5 The Continuing of a Disease is either short, Long, or Chronical.
Short is either with danger or without danger: and in both, it is either very Acute, or Acute; and in these, either Symply, or by Degeneration.
6. In respect of the Continuance of it; it is ei∣ther Continual or Intermitting.
7 In both these consider, their Beginning, En∣crease,
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Station, and Declination.
8 In respect of time, some Diseases are most frequent in the Spring; some in Autumn, some in Summer, some in Winter.
Diseases according to Custom.
1 They are taken according to the Nature, or according to the Event of the Disease.
According to the Nature, it is either Gentle or Malignant.
2 According to Event, it is either Healthful or deadly, curable, incurable, or threatning relapse.
Diseases according to Magnitude.
1 A Disease is either great or smal.
2 A Disease is great, either by it self, or by ac∣cident.
By it sesf three waies:
1 In respect of its kind, proper Essence, or Cause.
2 In-respect of its active Power.
3 In respect of its ill Conditions, or ill Symptomes
A Disease is great by Accident,
1 In respect of the part afflicted, if that be Noble; as a Disease in the Head is grea∣ter than one of the Toe.
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2 In respect of the Faculty of the Body that is hurt by the Disease; and so deprivation of Sences is greater than the Tooth-ach.
Diseases according to Cause.
1 They are caused either Essentially, or accor∣ding to Consent.
2 Some are inbred, or Hereditary: others not Hereditary, but advantitious.
3 Advantitious are of Blood, Choller, Flegm, Melancholly: and each of these are either Inter∣nal, or External.
4 Thus much of Nosologia in the General: the Special follows.
5 Special Nosologie is, that which Numbers up al the special Diseases which afflict Nature.
6 These arise either from Natural Causes, or External.
7 From Natural Causes, are either Universal, which occupy the whol Body as Feavers: Or such as occupy only particular parts of the Body: Of both which in order.
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LIB. VII.
Of Feavers.
A Feaver is a heat against Nature, procee∣ding from the Heart to the rest of the Body.
2 Its Considerations are,
1 The common Affections, namely the dis∣position of the Body, and the Signs.
2 The Differences of the Feavers.
3 The Disposition of the Body is either Inter∣nal, or External.
Internal in respect of Temperament, Sex, and Age.
External in respect of Heat, either of the Fire, Sun, or Bath, drinking Wine, use of Spice, and hot Meats, or heat of Air.
4 The Signs are General as swift Pulse and frequent, heat of Body, and failing of strength.
5 The Differences of Feavers are taken,
1 From the Quality of the Subject.
2 From the Quantity.
3 From the Essence.
6 Feavers from the quality of the Subject are taken,
1 From the Feeling; as such as come with
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cold fits at the first, or without cold fits.
2 From the Sight; as with red high color, or swarthy color.
3 From the Tast; as such as proceed of salt Flegm.
7 Feavers from the Quantity are either conti∣nually great, mean, or but light, short, or long, most violent in the night, or in the day.
8 A Feaver from the Essence of the Subject, is either common to al, as Pestilential Feavers: Or,
9 Proper only to those that keep ill Diet.
10 A Pestilential Feaver is caused by breathing in a Venemous and Malignant Air.
11 The Causes of Feavers properly to be consi∣dered are,
1 Of the Heart; as a Hectick Feaver.
2 Of the Spirits joyned to the Heart; as one day Feaver.
3 Of Humors joyned to the Heart; as a continual Feaver.
12 The Degrees of a Hectick Feaver are four: A Consumption
1 Of the Fat of the Heart.
2 Of the Moisture between the 〈◊〉 and the Heart.
3 Of the strings of the Flesh consuming.
4 Of the strings of the Flesh consumed, and is called Marasmus: And this is two. fold.
First, Of Cold and Driness, as happens to
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all people that die with Age.
Secondly, Of Heat and Dryness, which is contrary to Nature, and the disease now mentioned.
13 Feavers that have their Original from the Spirits, are,
1 One-day Feavers.
2 Such as last three daies; as Synochus non putrida.
3 Such as encrease from the beginning to the end, called Achmastica.
4 Such as decrease from the beginning to the end, called Parachmastica.
5 Such as stand alwaies at one stay, as 〈◊〉.
14 Of the Humors ariseth Synochus, or a con∣tinual Feaver, either of Inflamation or Blood, or Blood which is not putrefied: or of Choller which is putrefied.
15 A putrefied Feaver is either Primary, or not Primary.
16 Primary, is either Continual, or Intermitting
17 Continual is,
1 Without Remission, coming of thick Chol∣ler, as a continual burning Feaver.
2 With Remission, which is 〈◊〉 ordinate or inordinate; and so you have either a Remitting, Quotidian, Tertian, or Quar∣tan Feaver; which are 〈◊〉 according
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as the Chollrer is in heat or thickness.
18 An Intermitting Feaver, which is that 〈◊〉 we usually call an Ague, proceeds of thin Choller, mixed in smal Veins.
Indeed (though my Author do not say so much) the cause of an Ague is Choller within those veins appropriated to the Circulation of Blood.
19 Agues are Simple or Compound.
Simple are Quotidian, Tertian, and Quartan, Compound are compounded of them.
20 A not Primary or Symptomatical Feaver ari∣seth from putrefaction without the Vessels, and is incident only to some particular part.
21 You have the Universal Affects in Feavers: the singular follow, which are either Internal or External.
LIB. VIII.
Of Internal Affections.
1 THe Internal Affects are those which are under the inward skin, and for the most part, proceed from an inward cause.
2 They are such as belong to the Head, Jaws, Breast, inferior Ventricle, and Habit of Body.
3 Those in the Head, are either in the principal
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part thereof, as the Brain, in the Skin, Substance, Ventricles, or passages thereof.
4 The Affects of the Skins of the Brain, are 〈◊〉 in the Head, the pains of the Head, which are called,
1 Cephalagia, or a pain that comes but 〈◊〉, and that upon occasion given.
2 〈◊〉, or an usual, or inveterate Head∣ach.
3 Hemicrania, or the Megrim, which is a painful evil, occupying only but one 〈◊〉 of the Head.
5 The Asslictions of the substance of the Brain, are either of the Functions of the Mind, or else the Sleep. The Functions of the Mind, are either Weakness, or Alienation.
6 The Species of weakness of Mind are,
1 〈◊〉 of the Mind.
2 Slowness of Wit.
3 Want of Judgment.
4 Forgetfulness.
7 Alienation of Mind, is either without a Fea∣ver, or with a Feaver.
Without a Feaver 〈◊〉 Folly, Fantasticalness, rash∣ness, Melancholly, which is two-fold.
1 Hypochondriacal, proceeding of Wind from the Hypochondria, and causeth idle fancies, and as foolish as idle: Or
2 Without Wind, as Madness, Fury, and
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such things as 〈◊〉 like to it, which 〈◊〉 u∣sually called Witchcraft, and 〈◊〉 with Devils.
8 Alienation of Mind with a Feaver is called a Phrensie.
9 The Affects of Sleep, are in quantity or qua∣lity.
In quantity, when it is too much, or too lit∣tle.
10 Sleep exceeding in quantity, is either of such persons as are in Health, or such as are not in Health.
Of such as are not in Health, it is called 〈◊〉, Coma, or with a Feaver, as 〈◊〉; or with Madness as Cataphora.
11 Sleep 〈◊〉 in quality, is when 〈◊〉 is un∣quiet, either by 〈◊〉, or 〈◊〉 up and 〈◊〉, snorting gnashing the Teeth, or talking, with the Mouth or Eyes open.
12 The afflictions of the 〈◊〉 of the 〈◊〉 are 〈◊〉 Falling 〈◊〉, Catalepsis, which is the disease old doting 〈◊〉 cal Planet struck, the Mare, Apoplexy, Palsey, Convulsion, Trem∣bling, Rhewm.
13 〈◊〉 either comes by 〈◊〉, or is con∣tinual.
That which comes by 〈◊〉, is either Universal, as the Falling-sickness; or particular, as that which we usually cal Convulsions.
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Afflictions of the Eyes.
1 The Afflictions of parts of the Head 〈◊〉 principal are of the Eyes, Ears, Nose, and Mouth.
2 The Afflictions of the Eyes, are either in the Globe of the Eye, or without it.
In the Globe are either Diseases or Symptoms.
3 Diseases occupy the three Tunicles of the Eyes: The Uvea Cornea, and Adnata.
4 In the Uvea happens a dilation, diminution, divulsion, and breaking of the Pupilla, Puosis, and Suffusion.
5 In the Cornea are such afflictions as obscure it, make it stick out, or dissolve it.
6 Afflictions which obscure the Cornea, are thickness, whiteness, redness, or yellowness.
7 Such as cause sticking out in the Cornea, are Pustules like the smal Pox.
8 Such as cause Solution of Unity, are Ulcers, or 〈◊〉.
9 Rhexis is a Rupture of the Cornea, which is caused either by cutting or corroding, and lets out the watery Humors, wherby the Eye is made less, and the Sight taken away.
10 Ulcers of the Eyes are either Superficial or deep, which though they have gotten many names, yet they are all but Ulcers.
11 Afflictions in the Adnata are Ferngion, and Opthalmia.
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12 The Symptomes in the Eyes are, fault in the Motion, Pains, and 〈◊〉 of sight.
13 Dulness of the Sight, is when the Sight is either weakned, or quite lost.
14 Dulness of sight is when things are either seen darkly, or in false colors.
15 Diminution of sight is, either weakness, as in old men: or in yong men that are 〈◊〉 blind, or cannot see well in the light.
16 Diseases without the Eye, are either in the corners of the Eye, or in the Eye-lids.
17 Diseases in the corners of the Eyes are Ul∣cers, Imposthumes, waterings of the Eyes, wheals, little knobs.
18 Diseases in the Eye-lids are, Pseudopthal∣mia, Scabs, failings in motion, and in the hairs.
19 Failings in Motion are in opening and 〈◊〉 of them.
20 Faults in the Hairs are, when they fal down into the Eyes, moistness, sticking together, 〈◊〉, &c.
The Afflictions of the Ears.
1 The Afflictions of the Ears, are either Disea∣ses 〈◊〉 Symptomes.
Diseases are either of Blood, 〈◊〉, 〈◊〉.
2 Symptomes of the 〈◊〉 are Excrements con∣tained
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in the Ears, pain, faults in hearing.
Excrements are, immoderate Earwax, and 〈◊〉.
3 〈◊〉 in Hearing are, falsness of hearing, dulness of hearing, and deafness.
Falsness of Hearing is, buzzing, singing, or noise in the Ears.
The Afflictions of the Nostrils.
1 The 〈◊〉 of the Nose are, Ulcers, fai∣lings in the Smelling, and failings in the 〈◊〉.
2 Ulcers are either Simple, or else Excrescent.
〈◊〉 are, Polipus, or Noli me tangere.
3 Failings in the Smelling are, either a 〈◊◊〉 in the Nose, badness or absolute depri∣vation of smel.
4 Failings of the Excrements are, sneezing, 〈◊〉, and bleeding of the Nostrils.
Afflictions of the Mouth.
1 The Afflictions of the Mouth are, either of certain parts of it, or else of the whol.
Of certain parts are, either of the Lips, Cheeks, Teeth, Gums, or Tongue.
2 Vices of the Lips are, wry Mouthes, 〈◊〉, &c.
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3 Vices of the 〈◊〉 are, Convulsions, 〈◊〉, &c.
4 〈◊〉 of the Teeth are, over longness, or shortness; growing out of order, too many or too few loosness, black, or other color; pain in breeding Teeth, or Toothach.
5 Vices of the Gums are, swelling, consumpti∣on, Imposthumes, and Ulcers.
6 The Afflictions of the Tongue are, either Diseases or Symptomes.
Diseases are, roughness, swellings under the Tongue.
7 Symptomes of the Tongue, are vices either of motion of the Tongue, Speech, or Tast.
8 Vices of Speech are, stuttering, lisping.
Vices of Tast are, either weakness, or loss of Tast.
9 The afflictions of the whol Mouth are, yaw∣ning, stink, and thrushes.
Afflictions of the Jaws.
1 The afflictions of the Jaws are either in the 〈◊〉, or Colnmella, or in the top or parts of the Throat.
2 The afflictions of the 〈◊〉 are, Paristhmia, Antiades, Imposthumes, and Ulcers.
3 The afflictions of the Columella are, falling down of the Pallat, Inflamations, and Ulcers.
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4 Such 〈◊〉 as occupy the parts of the Throat are, Quinsies, or 〈◊〉, Ulcers, and Compression.
The Afflictions of the Breast.
1 The afflictions of the Breast, are either the afflictions of the Spiritual part of the Heart, or of the 〈◊〉.
〈◊〉 The afflictions of the Spiritual parts, are either 〈◊〉, or Symptomes.
3 Diseases are in the Lungs, the Pleura, or the Cavity of the Breast.
4 In the Lungs are distempers, stretchings, ob∣structions, Inflamations, Imposthume, and Con∣sumption.
5 The afflictions of the Pleura, is a Pleuresie.
6 In the Cavity of the Breast is Suppuration 〈◊〉〈◊〉, and collection of Humors.
7 The Symptomes of the Spiritual part are, fai∣lings of the voyce, difficulty of Breathing, Cough, Spitting of Blood.
8 Failings of the voyce are, Hoarceness, and o∣ther failings.
〈◊〉 of breathing is either Asthma, or 〈◊〉, or Dysnea.
9 The afflictions of the Heart are either 〈◊◊◊〉. All Diseases afflict the Heart, 〈◊〉 such as come of venemous humors.
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10 Symptomes of the Heart are, weakness of strength, Faintings, and Palpitation of Heart.
11 The 〈◊〉 of the Breasts, are either of the Body of the Breasts, or of the Milk.
Of the Body of the Breasts, is of the Breasts themselves, or of the Nepples.
12 The afflictions of the Breast are, Encrease, Decrease, Inflamation, Morbus Pilaris, Hardness, Ulcers, Cancers.
The afflictions of the Nepples are, Ulcers, and Consumptions.
13 The vices of the Milk are, Congealation, abounding, and want.
14 The afflictions of the inferior Ventricle are, either in the parts dedicated to Nourishment, or to Generation.
15 Diseases in the parts dedicated to Nourish∣ment are, either in the Stomach, or in the Guts, or Fundament, or in the Mesenterium, or in the Liver, or in the Spleen, or in the Gal, or in the Reins, or in the Bladder.
The Afflictions of the Stomach.
1 The afflictions of the Stomach are, 〈◊〉 of the Throat, Ventricle, or of the Stomach it self.
2 The afflictions of the Throat, are either Dis∣eases, or Symptomes.
3 Diseases are, distemper, hardness, ulcers.
Symptomes are, 〈◊〉 of swallowing, and pain.
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4 Afflictions of the Ventricle of the Stomach, are either Diseases or Symptomes.
5 Diseases are, distemper, weakness, inflamati∣on, imposthumes and Ulcers.
6 The Imposthumes are three-fold,
1 Such as cause pain.
2 Such as afflict the Appetite.
3 Such as hinder digestion.
7. The Stomach, because it is very sensible (and especially the mouth of it) is easily offended by any matter that sticks there, and causeth Head∣ach, and Heart-burnings by consent of the parts.
8 The Stomach, because it is the seat of Appe∣tite, is afflicted either through failing, or Corrup∣tion of Appetite.
9 Appetite failing, is either Queasiness, or loathing of certain Meats.
10 Appetite depraved, is either Longings, such as are incident to women with Child, or immo∣derate Thirst.
Or else it is immoderate, as greedy eating, and Dog. like hunger.
11 The Stomach as it is the Kitchin that con∣cocts the Food, is troubled either with Crudities, ill Concoction, Wind, Belchings, Risings in the Stomach, Hiccoughs, Vomitings both of Blood and Choller.
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The Afflictions of the Bowels.
1 The afflictions of the Bowels are either Dis∣ease or 〈◊〉.
2 Diseases are, Obstruction, Binding, Inflama∣tion, Imposthumes, and Ulcers.
3 The 〈◊◊〉, not going to Stool, 〈◊〉, Worms and 〈◊〉.
4 Want of going to Stool, is either very slow, hard, or altogether stopped.
5 Fluxes are either with Wind, or without Wind, with Blood or 〈◊〉, or with Skins.
6 With Blood is 〈◊〉, the Bloody-flux, or Te∣nasmus, or a Flux of the Liver, or the Hemor∣rhoids.
7 Pain of the Bowels is either the Chollick, or Illiack Disease.
Afflictions of the Fundament and Mesenterium.
1 Afflictions of the Fundament are, 〈◊〉, 〈◊〉, Ulcers, 〈◊〉, Itching, Swel∣ling, sticking out of Hemorrhoidal Veins, and fal∣ling out of the Fundament.
2 The Hemorrhoids are either Internal, or 〈◊〉.
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The Symptomes of them are, 〈◊〉 flo∣wing of Blood, or a stopping of it against custom,
3 The afflictions of the Mesenterium and Sweet-bread are, Swellings either soft or hard, and Inflamations.
Afflictions of the Liver and Spleen, Gall, Reins and Bladder.
1 The afflictions of the Liver and Spleen are either Diseases, or Symptomes.
2 The Diseases are either of the Liver, or of the Spleen.
3 The diseases of the Liver are, distemper cor∣ruption of the substance, weakness, obstruction, hardness, swelling, inflamation, ulcers, impost∣humes.
4 The diseases of the Spleen are, swelling, ob∣struction, hardness, inflamation, imposthume, ul∣cers and wind.
5 The symptomes both of Liver and Spleen are yellow and black Jaundice, Hypochondriack Me∣lancholly, Atrophia, or pining away of Flesh, Cachexia, or Dropsie, which is three-fold.
1 Anasarcha, commonly called, a dry Dropsie.
2 Ascytes, or an ordinary Dropsie of water.
3 Timpanites, a Dropsie of wind.
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6 The afflictions of the Gall are, obstructions, stone fulness, and emptiness.
7 The afflictions of the Reins are, stone, im∣posthumes, ulcers and pain.
8 The afflictions of the Bladder are, the stone, inflamation, imposthumes, ulcers, failings in ma∣king water.
9 Failings in making water and 〈◊〉 are, Diabets, or continual pissing; often and unsea∣sonable pissing, when men are not able to hold their water; Ischuria, or stoppage of Urine; Dysuria, or pissing with pain; Stranguria, or pis∣sing by drops, pissing blood.
10 These are the afflictions incident to the parts dedicated to Nourishment: Those which are incident to the parts dedicated to Generation follow.
Afflictions incident to the Parts dedicated to Generation.
1 They belong either to the Genitals of Men, or to the Womb.
To the Genitals of Men, they either come from some internal cause, or else they are subsistent in the Yard or Testicles.
2 From internal causes especially proceed im∣moderate Lust, 〈◊〉, or continual standing
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of the Yard, the running of the Reins, and want of carnal Copulation.
3 The afflictions of the Yard are, Phymosis, as when the top of the Yard 〈◊〉 not be covered, or being covered, wil not open; inflamation, impost∣humes, ulceration, Fleshy swelling and corrupti∣on.
4 The afflictions of the Testicles are, inflama∣tion, hard swelling and ruptures.
5 Ruptures are of divers kinds, and each kind hath got a name by it self.
Those belonging to the Testicles are these three,
1 When the Omentum, fal down into the Scrotum.
2 When the 〈◊〉, fal down into the Scrotum.
3 When both fal down into the Scrotum.
6 The afflictions of the Womb are Diseases and Symptomes.
Diseases are either in the Womb it self, or in the passage to it.
7 Diseases in the Womb it self are, 〈◊〉, 〈◊〉, hardness, 〈◊〉, that dropsie of the Womb, usually (though 〈◊〉 falsly) called a Timpany, the Mole, afflictions of Wind and Blood.
8 In the passage to the Womb are, Impost∣humes, ulcers, inflamation, itching, warts, 〈◊〉, and bits of Flesh growing.
9 The Symptomes of the Womb are, stopping
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and overflowing of the Menstiuis, the Flux of the Womb, Whites, falling out of the Womb, and the 〈◊〉 of the Mother, pain, faults both in the Conception and Travel.
10 Faults of Conception are, Barrenness, and vicious Conception.
11 The occasion of Barrenness is,
1 From the Man, as Palsey in the Yard, ill shape of the Yard, stoppings and bruises of the Spermatick Vessels, defect of the Testicles, a huge great fat Belly.
12 Causes of Barrenness in Women are, vices of the Womb, vices of the 〈◊〉 of the Womb, but usually in the Womb it self, and that either in the Mouth of it, or in the Substance of it.
〈◊〉: In the Mouth of it; being either too wide, or weakned by some violent 〈◊〉; or filled with moist Excrements, or shut by some scar or excrescence of Flesh, or com∣pressed by fatness of the Belly.
Secondly: The vices of the substance of the Womb are, hardness, weakness, or cold and moist distemper.
The Afflictions of the Habit of the Body.
The Air, too much grossness, or slenderness, weariness, stifness, too much, too little, or cor∣rupt
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sweat, pain in the Fleshy parts of the Body, and in the Joynts, bunches.
You have the internal Afflictions, the external follow.
LIB. IX.
Of External Afflictions.
1 OF External Afflictions are two kinds; for some cause Deformity, some other vices.
2 Deformity is either in the Hair, or in the Nails, or in the Skin.
3 Of the Hair, when there is too much, too little, or none at al, when 'tis tangled, when it curls too much, or not at al, or is too hard, too soft. or not of the color you would have it.
4 The default of the Nails are, when they are loose, too long, or too thick, or too thin, or spot∣ted, or slit.
5 Deformities of the skin are in Certain parts, or in Incertain.
In Certain parts, are in parts that have Hair, or else in the Face or Hands.
6 In places that have Hair, is Dandriff.
7 In the Face are, Wrinkles, Sunburning, Free∣kles.
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8 The Hands are, scaly, hard, chopt.
9 The Incertain parts are Deformities of the Skin, roughness, the marks of Womens Lon∣gings.
10 Spots are either originally, as Molds, or else Tetters, Ringworms, bitings of Fleas or Lice, Itch, Scabs, &c.
11 Thus much of Deformity: Other Afflicti∣ons follow.
12 Swellings are either with pain or without pain.
13 With pain are either Tumors or Pustules.
14 Tumors are either primary or secundary.
15 Primary are those that have their Original from collections of Blood, as Erisipelas, and Cancer.
16 Collections of Blood are caused either by Inflamation or Bruises. Inflamation is greater or lesser.
The greater Inflamation is that which occupi∣eth either Incertain parts, or Certain.
17 Inflamation occupying certain parts is ei∣ther in the Glandulae, or in the Joynts.
18 An Inflamation occupying Incertain parts is either Simple or Compound.
19 They are called
1 Phlegmon; of Blood.
2 Erisipelas; of Choller.
3 Oedema; of Flegm.
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4 Schyrrus; of Melancholly.
5 Flatuosus; of Wind.
6 Varicosus; which is somtimes of the Spi∣rits, somtimes of the Humors, somtimes of both.
20 Phlegmon; is either
1 Phygithlon: Emunctory Tumors inflamed.
2 Bubo: Or a swelling in the Groyn, which is either Venereal, Malignant, or Pestilen∣tial.
3 Phyma: A Pustule or Boyl.
4 Forunculus: A Felon or Andicom.
5 Anthrax: A Carbuncle.
6 Gargarion: The Uvula inflamed.
7 Paristhma: The Tonsilla inflamed.
8 Anurisma: An Artery dilated.
9 Gangraena: An Inflamation not mortified.
10 Sphacelus: An Inflamation mortified.
21 Erispelas is either
1 Herpes, Miliaris, Exedens, & Formeca: Pustles that eat.
2 Phlictenae: Blisters.
3 Epinictides: Night Galls.
4 Hydrea: Blue Pustules
5 Dracunculus: Crimson Veins.
22 Oedema is either
1 Atheroma: A soft tumor in the Head with Matter, and without pain.
2 Steatoma: with matter and hardness like Grease.
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3 Melicerus: with gravelly hard matter.
4 Hydrocele: of watery Rupture.
5 Dropsies.
6 Scrophulus: the Kings Evil.
7 Bronchocele: a great tumor about the Throat.
8 Hydrocephalea: a watery humor in the Head.
23 Schyrrus is either
1 A Cancer, ulcerated or not ulcerated.
2 Elephantiasis: a Leprosie.
3 Psora: dry Scabs or Itch.
4 Enchymoma: Bruises, black and blue spots.
5 Sarcosele: Fleshy Rupture.
6 Polipus: Spungy Flesh growing in the Nose.
7 Verrucae: Warts.
1 Acrocordones, hanging by a string.
2 Mermeciae, sticking in the Flesh.
8 Cornua: Corns on the Feet.
9 Callus: on the Hands.
24 Flatuosus is either
1 Priapismus: a continual standing of the Yard.
2 Timpanites: a Dropsie of wind.
3 Hernia ventosa: a windy Rupture.
25 Varicosus is either
1 Vitiligo: Morphew.
2 Exanthemata: smal Pox and Measles.
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3 Parotides: Tumors behind the Ears.
4 Mentagra: Scabs on the Chin.
5 Bubonocele: a Rupture in the Groyn.
6 Arthritis: all Gouts: as
1 Chyragra: the Hand Gout.
2 Sciatica: the Huckle-bone Gout.
3 Genugra: the Knee Gout.
4 Podagra: the Foot Gout.
26 Solutions of Unity follow, which are either Ulcerations or Wounds.
27 Thus much for Sporadical Afflictions, which arise from Natural, and divers other Causes.
Those follow which come from external and certain Poysons, or abuse of Good Remedies.
So Coriander Seeds being unmeasurably taken, cause hoarsness of voyce, and madness, which of the two is the worst.
So Saffron, if it be immoderately taken, kils the Heart with laughing.
Pandemical Afflictions.
1 Pandemical or Common Afflictions are such as invade men universally, and they are either En∣mical, or Epidemical.
Endemical are proper to the Place.
Epidemical to the Time.
2 Endemical Diseases by a certain perpetuity, are addicted to certain Places, Regions, and Cities,
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as Agues to the Fenny Countries in England.
3 Epidemical Diseases rage at some particular times, as Pestilences, smal Pox, &c.
LIB. X.
Of the Pathologie of Hermetical Phylosophers.
1 IT is of smal Moment, and not worth distin∣guishing, between the Disease, the Causes, and Symptomes; for the Cause, the Disease, and the Symptomes differ not in property, but only in power and act; as a Physitian that is asleep, dif∣fers from one that is awake; and as Sulphur kindled, differs from Sulphur not kindled; and as Salt dissolved, differs from Salt not dissolved; and as Mercury sublimated, differs from Mercury not sublimated.
2 The Roots of Diseases lie hid in the Body; which being in time separated, exalted and kind∣led, produce the Disease, and change of the Pulse.
3 For in Agues the Root of the Disease is in the Body in the intermission of the fit, though the Heart be not over-heated: Also in Falling-sick∣nesses the Root of them lies in the Body, though there be a months difference between the fits.
4 Paracelsus teacheth, That a Disease is a Sub∣stance,
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and declares it by an Example; as in the yellow Jaundice, the Center of which is in the Gall, yet it brings no harm to the man while it is in his Center, til it be diffused in the Body among the Blood.
5 Hermetical Phylosophers consider here only two things; namely, the Original of the Disease, and the Difference.
6 The Opinion of Alchymists concerning the Original of Diseases is two-fold: One of the An∣cient, and another of the Modern, which latter seems to be the truest.
7 Ancient Hermetical Phylosophers, referred the Original of Diseases to the Seed of them: e∣ven as Plants arise from their own seeds; so do al∣so Diseases from their specifical and peculiar seeds in the Body of Man.
8 For as the beginnings of all Natural things proceed from the influential operation of the Srars upon the Seeds; so by reason of the corrup∣tion of the Nature of Man, there is contained in his Body, the seeds of al Diseases, which by the influential operation of the Stars in time shew themselves.
9 For to think that Diseases come from the E∣lements is ridiculous, for both Elements and E∣lementary Bodies are but the Wombs in which these Seeds are nourished.
10 In seeds is the form of the thing whereof it
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is a seed, potentially placed; and by power of these, are al actions performed: 〈◊◊〉 pro∣ceed Tasts, Colors, Heat, Cold, 〈◊〉, 〈◊〉; they contain in them, Vital 〈◊〉, Hardness, Softness Thickness, Thinness, Roughness, Smooth∣ness, and what not.
11 The Original then of these Seeds of Diseases is this: Although at the first al 〈◊〉 were created pure, and 〈◊〉 void of corruption and death; yet after the 〈◊〉 of our first Parents, the Curse came upon them, and gave them a new Tincture; and so the Seeds of Diseases came as wel into the Body of Man, as Thorns and Thistles on the Earth.
12 The Seeds both of Death and Diseases come thus into Man: The 〈◊〉 being cursed for the sin of Adam, brought forth many impurities, as Arsenick, 〈◊〉, and many other both hot and cold poysons, as Opiats; nay in the purest Crea∣tures there remains so much 〈◊〉 which is as wel able to hurt, as what is pure in them to help. Living Creatures, as Beasts, &c. live by Plants and Herbs. Man by Beasts, and the Fruits of the Earth: The impurity of which is that which causeth so many several sorts of Diseases to the Body of Man.
13 That there is such a seed of Diseases in Man, may appear by this: Because we find many Dis∣eases to be Hereditary, nay, to continue individu∣ally,
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many times to three or four generations, which could not be unless the Seed of the Disease were inherent in the procreative Vertue.
14 Somtimes Children are troubled with Dis∣eases which were not heeded in their Fathers, as men that never had the Gout, beget Children which in time come to have the Gout; judg the like by the falling-sickness, &c. The Reason is, All Seed must have a time to grow, and the Seed was not come to maturity in the Parent as it is in the Child: Contrary to this; Many times we find that such as have the Gout, beget Children which never have it; and those that have the Fal∣ling-sickness the like: The Reason of this is either,
1 Because the impurity is separated by the strength of the Natural Balsom in the Womb: Or
2 Because the Root of the Disease is grown old, and able to bear fruit no more.
15 That a Hot, Cold, Moist, or Dry Distem∣per, or Humors, should be the cause of a Disease, is absolute non-sense to affirm; they are but the Effects, as Heat is the Effect of Life, and not the Cause of it: The Cause of a Disease must be somthing which is real, and endued with a power to produce such Effects.
16 Humors are a certain Fantastical Inventi∣on; but imagine there be such things, they can∣not produce Diseases.
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1 Because they are not in the 〈◊〉.
2 Because the Humors arise from the Disease, and not the Disease from the Humors.
3 Because no Humor is either Salt, or Sowr, or hath any other Tast; neither hath it any Salt or Tartar in it: And 'tis a most redicu∣lous piece of non-sense to say Humors are burnt; for bring a Humor to the fire it pre∣sently exhales away.
17 The Modern Alchymists derive the Origi∣nal of all Diseases from these three Principles, Mercury Sulphur, and Sal, because they are en∣dued with Vertues, Faculties, and Properties of al sorts: from whence come infinite Varieties, Tasts, Colors, Smels, by which various kinds of Disea∣ses are bred.
18 They hold the Causes of Diseases to be ten:
1 Mercurius Pneumosus.
2 Mercurius Cremosus.
3 Mercurius Sublimatus.
4 Mercurius Precipitatus.
5 Sulphur Congelatum.
6 Sulphur Resolutum.
7 Sulphur Coagulatum.
8 Sal Calcinatus.
9 Sal Resolutus.
10 Sal Reverberatus.
19 〈◊〉 Pneumosus, is an Aethereal Spi∣rit; the fire of Nature; the Ruler of Mans Body;
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the Mover and Guider of Actions; and it is thought to remain in the Ventricles of the Brain: It seems he understands the Animal Spirit by it. This Mercury is somtimes made so thick, that a∣gainst Nature it is shut up in Skins, in Cavities of the Body; and so being made Material, changeth its name, and is called Wind: It causeth Swel∣lings, Kings Evil, Apostemes of Wind, and what∣soever Disease the Galenists say comes of Wind.
20 Mercurius Cremosus, or Mercury distilled, is the Ark of our Life, the food and nourishment of the other aethereal fire, 'tis true Lac Virgini∣um (that in the Colledges Dispensatory is but a Puppet in a Play) the true Radical Moisture, the Subject of Generation, Sweet, Liquid, Rare, and Penetrating. This Mercury being separated from the power of the former, whether by the so∣lid parts of the Body, or by Food, is somtimes so circled about by ascention and descention, that it begets grievous Diseases, as Apoplexies, Palsies, Convulsions Falling-sickness, Tremblings, Heart∣qualms, Incubus and Succubus.
21 Mercurius Sublimatus, is the acute Spirit of Radical Moisture, quick, penetrating, aerial, sub∣til, a lively and spiritual substance, and the next instrument of Action: This somtimes waxeth hot, but it doth not burn, and flies up and down, what∣soever it laies hold on, it breaks, and pains, from whence comes 〈◊〉, 〈◊〉, Melancholly,
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Head ach, Quinsies, Pluresies, Pestilences.
22 Mercurius Precipitatus, is an aethereal Spi∣rit, sharp, tart, vehement incombustible, hot; 'tis the Leaven of the Body whereby al things are digested: By the Concoction and Digestion of this Spirit (namely, when it is hindred from per∣forming its Function) come al those painful con∣gelations in the exterior parts of the Body, as the Gout, &c.
23 Sulphur congealed, is most pure, white, sweet, moving the Pulse, and distributing the heat throughout the Body: From this Sulphur con∣gealed, arise al inflamations whatsoever, as the Quinsie, Pluresies, &c. as also Feavers.
24 Sulphur resolutum, is a moist and soft sub∣stance, gently moistening all the parts of the Bo∣dy: it is ful of Spirit and accomodated to Gene∣ration. From this Sulphur, Alchymists derive those sleepy Diseases (not from coldness, as Ga∣lenists prate) as Lethargies, Coma, Catalepsis, &c.
I wonder in my heart why Galenists should hold these Diseases to come of cold, seeing they confess sleep is caused by a sweet vapor sent up to the Brain.
25 Sulphur coagulatum: From this some Al∣chymists derive all Fluxes: Others (and those more properly) derive them from Sal.
26 Sal calcinatus, is the Balsom of Life; that firm, fixed, earthy Body, compounding Mercury
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and Sulphur in one, and making the whol Body solid: From this (if it melt in the Body as som∣times it doth) ariseth Cachexiaes, Dropsies, and al Diseases of Flegm: If Nature can expel it, thence ariseth Sweating.
27 Sal resolutus is a liquid Body, sweet in tast, of a binding faculty, by its pleasantness nouri∣shing and preserving the Body: This is the Ne∣cter the Poets said the Gods drunk. If this suffer Congelation, it grows hard, and this is the ori∣ginal of the Gravel and Stone.
28 Sal reverberatus is the general Clenser of Nature: It clenseth the Body of its filth, by ope∣ning, cutting, purging, provoking vomit, urine, and sweating, whereby it purgeth and quickeneth the Body: From this Salt ariseth, Itch, Scabs, Tetters, Ringworms, Botches, Boyls, Carbuncles, the French Pox, and the Scurvy, and all Diseases that afflict the Blood.
The Differences of Diseases.
1 Of Diseases, some are Simple, some Com∣pound.
Compound Diseases the Alchymists stand not much upon; because they are only an impedi∣ment of the Actions.
2 The Differences of Simple Diseases, the Ancients laid down not so accurately, but the Modern most accurately.
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3 Of Diseases, some are from the Seeds, o∣thers without the Seeds; for Diseases of the In∣struments of Strength, the Figure of the Body, and solution of Unity, as Wounds and the like, cannot arise from the Seeds; but only such as af∣flict the similar Parts.
4 They hold two kinds of Seeds of Diseases:
1 Iliastrum: that is when the Seed produ∣ceth a Disease, as Pears, Apples, and Nuts, produce their like Trees: Of this Nature are Dropsies, yellow Jaundice, Gouts, &c.
2 Cagastrum, which comes of Corruption, as Pestilences, Feavers, Pluresies, &c.
5 They hold five Beings of Diseases.
1 Immediately from God: as the Pestilence in Davids time.
2 Influential from the Stars.
3 Natural: when it happens through de∣fault of Nature.
4 Mental: when it proceeds from the ima∣gination, either of the sick himself, or of some other; under which head, Witch∣craft is included.
5 Venemous: which contains all Poysons, both Natural and Artificial.
6 All Diseases may be divided into these four Heads; to which all other Diseases may be redu∣ced as to their Fountains.
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First, The Falling-sickness: to which may be reduced, the Palsie, Convulsions Vertigo, Melancholly, Apoplexy, and fits of the Mo∣ther.
Secondly, The Dropsie: to which may be re∣duced, al Imposthumes, the yellow Jaundice and Cachexia.
Thirdly, The Leprosie: to which may be re∣duced, al Ulcers.
Fourthly, The Gout: to which may be redu∣ced, the Chollick, Stone, Head-ach, Tooth∣ach, &c.
7 Of Diseases, some are Coagulated, others Resolved; for some consist of the impurity of the seeds, the fruits of which turns to Coagulation: others to Resolution.
Diseases arising from Coagulation or gnawing in the Stomach.
Al Diseases of the Head and Throat: all Dis∣eases that come of parts stopped, as the Chollick, stone, and all difficulties of urine.
Diseases of Resolution are, all such as come by opening of those parts of the Body which should be stopped, as Fluxes of all sorts, Running of the Reins, &c.
8 Diseases are two-fold; some proceed from the Food we eat; others from Celestial Influ∣ence.
First. Those which come by the Food we eat,
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come by the impurity thereof, which ought to be separated and expelled by the usual waies. But when Nature is not able to administer her Functi∣ons as she ought to do the Disease takes Root in the Body, which brings forth fruit in its proper and appointed time. That which causeth these Diseases to take Root is Opportunity; for they search out a place where the Natural Balsom is weak, and the Spirits proper for the nourishing such an untoward Seed: as Hemlock and Hen∣bane grow neer the places where they empty Jakes, and Wormwood neer Iron works, because there both Earth and Air is convenient for them.
And then secondly, Such as come by Celestial Influence, take Root in our Bodies by the Air we breath in: for as by the Blessing upon the Crea∣tion we receive our nourishment from it; so by the Curse upon the Creation we receive the Cau∣ses of Diseases by it: God is as the Sealer, that the Seal, and our Bodies the Wax that receives impression from it.
9 The most exact difference of Diseases is drawn from these three principles, Mercury, Sulphur, and Sal.
Of Mercury come all Diseases of sharp and sowr Vapors, Falling-sickness, Apoplexies, Pal∣sies, al kinds of Defluxions and Rhewms, all Ma∣lignant and Epidemical Diseases arising either from Poyson or Infection of Air.
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If Sulphur be immoderate, it causeth 〈◊〉 of al sorts, 〈◊〉, al 〈◊◊〉, Let so man wonder that Feavers and sleepy Diseases should come from one and the same Cause; you admiration wil quickly 〈◊〉 so soon as you are unchained from Galen, and a little better acquain∣ted with Dr. Reason: for the immoderate 〈◊〉 of Sack causeth sleep as well though it be ex∣tream hot, as the immoderate taking of Hemlock, Poppy, or Henbane, which are extream cold: The Reason is not in the Bodies of the Creatures themselves, but in the Sulphurous quality of them.
From Salts all Internal 〈◊〉 take their Original, as Imposthumes, Ulcers, 〈◊〉, Blee∣ding, Heat, and stoppage of Urine; and accor∣ding to the kinds of Mercury, Sulphur, and Sal, so are the kinds of Diseases, as we shewed you be∣fore. I have now done, after I have told you, That Alchymists by the Seeds and Roots of Dis∣eases, understand nothing but the Causes of them.
10 To this Division pertain al Diseases of Tar∣tar: It is called Tartar, because of that similitude it hath with that Tartar that is found in Wine; because it heats and burns the Body as Tartar doth.
Tartar in the Body of Man is a certain Juyce coagulated: This Juyce is taken from our Nou∣rishment
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by eating Beasts; and it is inherent in the Beasts we eat by eating Herbs. But when in the Microcosm al the internal Faculties work in a due order: This Tartarial matter is separated from the due nourishment, and cast our by Na∣ture.
There are two things which cause the retaining of it.
1 The weakness of the separating, or expul∣sive Faculty.
2 The immoderate taking of Food, whereby there is such plenty of it, that the expul∣sive Faculty is not able to cast it all our and so it lies in the Body, grows thick, and produceth those effects we mentioned be∣fore.
That we may make this appear the more lucid∣ly, and as cleer as the Sun when he traces over the Nemean Lyons Back, consider the very same things in the Macrocosm. You see in that the Earth is in some places more pure, in others more impure; you see the Water is purer in one place than in another, as every Laundress can tell you, and yet al Water comes from the same Fountain and Original, namely the Sea: You see the divers difference in divers Nations in Corn and Wine, and the divers effects they produce; and therfore what wonder is it that this Tartarial matter being separated principally in the Stomach, should pro∣duce
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such different effects in the Body of Man, as the Stone in one place, and the Gout in another.
11 There are four kinds of Tartars, Viscuous, Bolar, Sandy, and Stony; and one of these con∣tains in it more Salt, another less: Thence it comes to pass that one afflicts the Body with more pain than the other; for the more Salt there is in the Tartar, the greater is the pain: for in Tartar is contained all the species of Salt, which is that which causeth the biting or paining quality of all Minerals and Plants, as common Salt, Allum Vi∣trial, Salt 〈◊〉, Sal gem Sea Water, Aron, Net∣tles, Ars-smart; and therfore it is no wonder if the differences of Tartarial Diseases be so mani∣fold.
12 The Diseases of the Stomach arise from the impurest parts of the Tartar: for if a Bolar Muc∣cilage which is tough, viscuous, and alluminous, possess the sides of the Tunicle of the Stomach, there ariseth a stoppage of the vital Spirits, which are the Authors of al Natural actions, whereby they being taken Prisoners, they cannot execute their Office in separating the pure Nourishment from the impure; and so the digestion comes to be weak, flow, and as faulty as either.
And if these Tartarial Spirits be very strong, they easily overcome the inbred Spirit of Man: If they be mixed with much Salt, they turn into 〈◊〉 and stone; if pure of themselves, without
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much Salt, they cause Consumptions and pinings away; if impure, they are changed into another Nature, they turn Antimonial, and cause Vomi∣ting; if Aerial, they cause Corrosions, and Pains, especially in the Stomach; if Vitrial, they cause a Dog-like Hunger, because by the swiftness of their motion they catch and consume what is gi∣ven for Nourishment: for according to the Opi∣nion of Severinus it is the Spirits that cause Hun∣ger, draw, concoct, and coagulate whatsoever is taken into the Body of Man, which the stronger they are, the more swiftly they perform it; the purer they are, the better they perform it.
13 As for Diseases coming by Celestial Influ∣ence, Quercitanus affirms they come through the breathing in of the Air; but if you ask him how the Air comes afflicted, he gives you Ignoramus instead of Billavera. He and Fernelius say, It is a Hidden Matter; 'tis somthing, but they know not what: But Severinus (a man that waded a little deeper than the addle Brains of vulgar Phy∣sitians could reach to) in his Book of Celestial Influences, proves, That they come from the se∣veral Constitutions of Heaven, the several Influ∣ences of Stars arising from the several Conjuncti∣ons with the Malevolents.
14 To make all a little plainer in the winding up that so we may be the better understood.
The Diseases in Man are three fold.
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First, Such as come from Fire and Air, which are the two Elements that generate the Spirit of Man, 〈◊〉 whence come all Epidemical Diseases, and such as come by the Influence of the Heavens.
Secondly, Such as come of Air and Earth, which two Elements cause the Tartar, and all Diseases which we noted before, to proceed therefrom: of which the Ancient Physitians wrote little, knewless, and practised none.
Thirdly, The Seed of the Parents, which contains in it,
1 The Course of the Elements, from whence arise al acute Diseases.
2 The Courses of the seven Planets, from whence come Chronical Diseases, which last as long as the said Course of the Pla∣nets remain uncontrouled by others; and this may be known by the Government of the Planets themselves: as the Sun go∣verns the Heart, the Moon the Brain, Saturn the Spleen, Jupiter the 〈◊〉, Mars the Gall, Venus the Reins, and In∣struments of Generation, and 〈◊〉 the Lungs: And all Diseases whatsoever keep their Court in one of these places.
3 The four Courses of the Humors, which Alchymists cal Salts, Cabalists Humors, and so do Galenists for fashion sake.
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4 The four Courses of the Qualities or Complexions, namely, Heat and Moisture, Cold and Moisture, Heat and Dryness, Cold and Dryness.
You have the Theorical part of Medicine: The Practical follows.
TOME II. Of Practical Medicine.
1 PRactical Medicine is that which tends to, and endeavors at the end of Medicine, namely, the Health of Man.
2 The Parts of it are, Hygiena, and 〈◊〉. You shall have the Interpretation of both words, when you come to the Explanation of them.
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Tome II. Part I. Of Hygiena.
1 Hrgiena is the first part of Practical Medi∣cine, which teacheth the right use of the six things not Natural, for the pre∣servation of Health.
2 To the causing of Health belongs a good temper of the Similar Parts, a due conformation of the Instrumental Parts; both which are attai∣ned by a due use of the six things not Natural.
3 The signification of the word Hygiena, is a defending of Health: it consists chiefly in Diet.
Diet belongs both to the Healthful, and to the Sick: in both of them to the Knowledg and Me∣thod of using the things not Natural.
4 Things not Natural are in a Medium be∣tween things Natural, and those against Nature: For neither do they constitute our Nature, as things Natural do; neither do they afflict it as things against Nature do: being well used they are good, ill used they are bad.
5 The knowledge of things not Natural consists 〈◊〉 this,
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1 That we know how many they are.
2 That we know what Efficacy they have.
6 Things not Natural are six.
1 Air.
2 Nourishment.
3 Exercise and Rest.
4 Affections of the Mind.
5 Sleeping and Watching.
6 Fulness and Emptiness: or if you will, Casting out and retaining in.
These Galen reduceth to three Heads.
1 Of taking in: As Nourishment and Air.
2 Carriage of the Body: As Exercise and Rest; Sleeping and Watching; Affecti∣ons or Perturbations of Mind.
3 Casting out: as the Excrements both of the Bowels and Bladder, Sweat, and Seed in Copulation.
I. Ayr.
1 Air either preserveth the Body of Man, or changeth it. Wholsom Air preserveth it, un∣wholsom changeth it. That which preserveth the Body of Man is,
1 Temperate in the first 〈◊〉, namely, Heat, Cold, Driness and Moisture.
2 Pure: and the more Trees there is, the purer is the Air, because the Leaves of
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the Trees correct the Air (though my Author leave it out, give me leave to put it in.)
3 Cleerness of the Air.
4 Air moved by gentle Winds.
5 Watered by gentle Showers.
2 The Body of Man is corrupted by the Air two waies.
1 By Accident.
2 By itself.
First, By Accident: as corrupted Vapors, Fens, the Propinquity of the Sea, which fils the Body ful of Salt Humors; Jakeses, and stinking Ditches, as also by dead Carkasses.
Secondly, By it self, or its own Distempers, being too Hot, too Cold, too Moist, or too Dry.
3 The Air 〈◊〉 the Body of Man,
1 By breathing it in.
2 By an insensible drawing of it through the Pores of the Skin; and that's the Reason the skins of people of divers Regions, are of divers colors.
4 The Constitution of the Air changeth our Bodies five waies; and by them you may know (if you have but wit enough) how to 〈◊〉 a Dis∣case by changing of Air.
1 Consider the Scituation of the Place, whe∣ther Hilly, Level, or Fenny.
2 The 〈◊〉 of the Earth, whether 〈◊〉,
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or Barren, Woody, or Champion.
3 The variety of Winds.
4 The Neerness either of the Sea or Lakes.
5 The Seasons of the Year.
II. Nourishment.
1 Nourishment is that Substance, which en∣creaseth and Nourisheth our Bodies: and 'tis two-fold.
1 Properly and truly: such are Nourish∣ments which nourish our Bodies.
2 Improperly: such are Nourishments which by a Medicinal Vertue alter the failings of the former, and yet notwith∣standing nourish too.
2 The Nourishment we take in hurts our Bo∣dies three waies,
1 In Quantity, when we 〈◊〉 more than we can digest, and thence comes Crudity.
2 In Quality, when the Food is too hot, too cold, too moist, too dry; each of which 〈◊〉 Diseases of its own Nature.
3 In Substance, when it is of too thick 〈◊〉, and this breeds Obstructions, and all the the Diseases coming thereof.
III. Exercise and Rest.
1 〈◊〉, is a laborious Motion of the Body,
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altering both the breath and pulse in respect of Motion.
2 Exercise is either General, or Particular.
General is of the whol Body, which either helpeth or hurteth.
3 Exercise helpeth when 'tis Moderate: and it helpeth thus,
1 It makes the Body strong.
2 It encreaseth Natural Heat.
3 It moves the Spirits, whereby the Vapors and Excrements pass through the Pores by Insensible Transpiration.
4 Too much Exercise 〈◊〉, because it 〈◊〉 Distempers, or Solution of Unity.
5 Particular Exercise is of some of the Parts; as Running to the Feet, Singing to the Breast, and Fighting to the Arms.
6 Rest, either profiteth or hurteth.
It profiteth,
1 When 'tis Temperate, for that recollects the tired Spirits.
2 When it follow Moderate Exercise.
7 Too much Rest hurteth,
1 It causeth cold Diseases.
2 Hinders the expulsion of the Excrements.
3 Duls Natural Heat.
4 〈◊〉 the Digestion of the Food.
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IV. Sleeping and Watching.
1 Sleep profiteth and hurteth. It profiteth,
1 Because it recruiteth the tired strength of the Body.
2 It rallies the scattered Spirits.
3 It cals back the heat to the inward parts.
4 It helps Digestion.
5 It routs Care from the Heart.
6 It settles a mutinous and troubled Mind.
7 It recruits a dry Constitution with Moi∣sture.
2 Immoderate Sleep hurts,
1 Because it duls the Spirits, and makes them 〈◊〉.
2 Makes dul Wits, and bad Memories.
3 Procures abundance of crude Humors.
4 Spoils Natural Heat.
3 Watchings either profit or hinder. If they be moderate, they profit: For,
1 They quicken the Spirits and Sences.
2 They distribute the heat into the parts of the body.
3 Helps to expel the Excrements,
4 Immoderate Watching hurts;
1 Scatters the Animal Spirits.
2 It dries the Body, especially the Brain.
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3 It encreaseth Choller.
4 It's the Cause of hot Diseases.
V. Affections of the Mind.
1 Of Affections of the Mind, some tend to Health, as moderate Ioy, and Content of Mind.
Some hurt 〈◊〉 all Perturbations of the Mind whatsoever. To name some of them;
1 〈◊〉 which heats 〈◊〉 blood and spirits, stirs up the Humors, sets all the Body in a hubbub, and ingenders Feavers.
2 Immoderate Joy: which sends all the Spirits to the External parts of the Body, and leaves the Principal unguarded.
3 Fear; which cals all the Spirits inwards, and leaves the outward parts unguarded.
4 Sadness: which consumes the Spirits by piece-meals, causeth 〈◊〉, and thereby hinders Concoction 〈◊〉 is this all the mischief 〈◊〉 doth, for it dries the Body, and fils it as ful of Melanoholly, as an Egg is full of meat.
VI. Fulness and Emptiness.
I think that which Physitians vulgarly translate Fulness and 〈◊〉, might better be translated Casting 〈◊〉, and Keeping in: or if you will have
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me spit a few Scholastical Phrases, Excretion and Retention.
1 It is an excellent good principle when peo∣ple cast out what should be cast out, and retain what should be retained; and perform them both in a due manner.
2 When such things are retained as ought to be cast out, imagine Urine, Dung, Spittle, the Menstruis, it hurts.
3 When such things are 〈◊〉 out which ought to be retained, as immoderate Bleeding, immode∣rate flowing of the Menstruis, it can do no good.
Thus you have the things not Natural: It fol∣lows now that we shew you a Method how to use them, that so we may not seem like Pharaohs Task-masters, set you to make Bricks, and not give you straw.
The Vse of things not Natural 〈◊〉 preserving Health.
1 〈◊〉 a common Rule that we should use a Mediocrity in al things not Natural; and have a special regard to former Customs.
2 The Use of the Air, is according to its Sub∣stance, and Quality. According to its Substance, it ought to be pure, clear, thin, and open.
3 According to its Quality it ought to be ac∣cording to the Nature and Complexion of the
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Party; And therefore as the Eternal and only Wise God hath ordered the differences of Airs in this Nation: so hath he ordered differences of Complexions in men suitable to it.
4 Of Nourishments: The Substance, Quanti∣ty, Quality, Time and Manner of administring 〈◊〉 diligently to be heeded; al which are to be 〈◊〉 to the Complexion of the Eater, and the strength of his Nature.
5 The Rule of Quantity is this; That the strength of the Body may be refreshed, and not oppressed.
6 The Rule of Quality is taken from the Na∣ture of the Food: the Nature, Custom, and Pal∣lat of the Eater: the season of the Yeer: the Cli∣mate, and the Position of the Heavens.
7 The time of giving it is, the accustomed times of eating, and when hunger cals for it.
8 The use of Motion and Rest, Sleeping and Watching, and Affections of the Mind; consists in Manner and Time.
9 The use of Excretion or Evacuation is vari∣ous.
10 Evacuation is either Natural or Artificial, Universal or particular.
11 Universal Evacuation is Purging, Vomiting, 〈◊〉, Bleeding by 〈◊〉, by the 〈◊〉, or by Horse-Leeches, or by the Menstruis, Bathing, Sweating, Pissing.
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12 Particular Evacuation are of the several Parts.
The Vse of things not Natural in Diseases.
1 The first thing that here comes to be heeded is, That you have a special care such things not Natural be used, as are contrary to the Disease, and its Cause.
2 Although a Physitian ought to have a special care of al six of them; yet amongst them all. Nou∣rishment seems to bear away the Bell. And,
3 In Nourishment have a care of the five things we told you of before, viz. Its Substance, Quantity, Quality, Time, and Manner of giving.
4 As concerning the Substance of the Nourish∣ment, note, That so much as Nature is employ∣ed in overcoming the Cause of the Disease, so much slenderer ought the Diet to be; because Nature when she employs much of her strength in opposing the Disease, is not so wel able to mind a hard digestion: Also the acuter a Disease is, let the Diet be the slenderer.
5 The Quality of the Nourishment, let it be such as strengthens Nature, and opposeth the cause of the Disease: And is to be considered,
1 According to Custom.
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2 According to the Disease.
3 According to the Natural Constitution of the Body.
6 As for the Time of eating, regard must be had to the Custom of the Party when he was in Health: only take this Caution, In intermitting Diseases, give no food in the time of the 〈◊〉, unless urgent necessity, or failing of strength cal for it.
7 Thus much of the first part of Practical Me∣dicine, called Hygiena: the second part follows, which is called Therapeutica.
Tome II. Part II. Of the Proper Practical Part of Medicine, called Therapeutica.
THerapeutica, is that part of Medicine which teacheth the Art of curing Diseases: For the Art of Medicine is three-fold: To 〈◊〉, to Preserve, and to Cure; therfore the Operati∣ons of Medicine must needs be three-fold also; Conserving, Preserving, and Curing.
2 The Efficient Causes of these Operations are, Nature and Art. The Instrumental Causes by
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which these Operations are performed are, such 〈◊〉 are 〈◊〉 to Nature, and coutrary to the Disease. The manner of acting this is, quickly, safely, 〈◊◊〉.
3 The way and manner of finding out matters of Help, 〈◊◊〉 fold:
1 The Method by Indication.
〈◊◊◊◊◊〉
4 〈◊◊〉 then is either General or Spe∣cial.
General is performed by the Method of 〈◊〉 ring: the Special by 〈◊〉.
LIB. I.
Of the Method of Curing.
1 THe Method of Curing is a General way, common to every Particular, shewing by Intention and Indication the way of Cure for eve∣ry Disease.
2 Its parts are two, Intention and Indication.
3 Intention, is that Scope which a Physitian propounds to himself, when he undertakes a Cure; the parts of which are Eight.
First, Whether it be to be done, yea or no.
Secondly, What is to be done, whether Alte∣ration, Purging, or Restoring.
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Thirdly, By what Remedies, it is to be done: whether by Cooling Heating Purging, or the like: and whether by Liquid or Solid Romedies.
Fourthly, How much is to be done: whether much or little, in what Measure or Degree.
Fifthly, In what Manner it is to be done: whe∣ther by Degrees, or Speedily; whether con∣tinually, or by intermission.
Sixthly, At what time it is to be done: whe∣ther in the beginning, encrease, or state of the Disease.
Seventhly, In what Order; what's to be gi∣ven in the first place, what in the second, what in the third: what is to be given alone by it self, and what with other things.
Eightly, In what place, and in what manner.
General Indications.
1 Indications are to be considered Generally, and Specially.
2 General Indications, according to the mind of 〈◊〉, are Sixteen:
1 From the Disease, which lies in the Body and calls for its Cure.
2 From the Temperature of the whol Body.
3 From the part of the Body afflicted by the Disease.
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4 From the strength of the Patient.
5 From the Air the Patient is in.
6 From his Age.
7 From his Custom.
8 From his peculiar Nature.
9 From the Sex of the Patient.
10 From the Exercise which he used.
11 From the length, or shortness of the Dis∣ease.
12 From the four seasons of a Disease, namely, the beginning, encrease, station, and Declination.
13 From the particular fits of the Disease.
14 From the ordinary Functions of Nature,
15 From the strength of the Medicine.
16 From the influence of the Stars.
3 Special Indication is either Physical, or Ma∣thematical.
Physical Indication.
1 Physical Indications are, Parts declaring, and parts declared.
2 The Part declaring is somthing observed in the Body, either according to Nature, or else a∣gainst Nature.
3 It is either Primary, or Secundary.
4 Primary is three-fold: The Disease; the Cause of the Disease; and the Faculties.
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These may be thus distinguished.
1 It sheweth, what the Disease is, by 〈◊〉 means it came, and whether it may be cured.
2 The Symptomes which are proper and pe∣culiar, namely, the 〈◊〉 and Form of the part afflicted; and the Disease af∣flicting.
5 Secundary is,
1 That which is joyned to the Indication, that which shews that from whence the Indication is drawn.
2 The Knowledg of what hinders Indicati∣on.
3 The knowledg of what opposeth it.
6 Parts declaring shew, how much, how, when, in what order, by what place and way you must act.
7 How much, shews the Natural Temper of the Body, as also of the part afflicted, and com∣pares them with the greatness of the Disease, and the Scituation of the part.
8 How, shews the strength of the sick Body, and the strength of the part afflicted.
9 At what time, hath a double signification,
1 Of things present, which require remedy.
2 Of things absent, which require preven∣tion.
10 In what order, shews either that which re∣gards
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the Efficient Cause or that which 〈◊〉 occasion calls for: for many times the violence of the Effect must be remedied before the Cause can be medled with.
11 The Place, and by what Way; the Figure and Scituation of the place declares.
12 Parts declared, are they which help those declaring.
13 They are either Primary or Secundary.
14 Primary is three-fold: Preservative, Cura∣tive, and 〈◊〉.
15 Indication Preservative, shews the Antece∣dent Cause of a Disease, which must be taken a∣way by its contrary.
16 Preservative Indication is taken,
1 From the Internal or Antecedent Cause.
2 From the Substance of the Matter offen∣ding.
3 From the Quality of the abounding Hu∣mor.
4 From the Motion of the Peceant Hu∣mor.
17 From the Motion of the Peccant Humor is a four-fold Remedy indicated. Viz.
First, 〈◊〉: which is done divers waies: Viz. By Bleeding, Cupping Glasses, Rub∣bing of the opposite part, Binding, Hot Baths, Clysters, Blisters, &c.
Secondly, Intercepting Medicines, which stop
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the Passages, that the Humor cannot come to the afflicted place, whence they are called Defensive, and to be given in the intervalles of the fit.
Thirdly, Such as draw the Humors from the part afflicted, to another part.
Fourthly, Such as Repress, and Repel the Hu∣mor, as al Binding Medicines.
18 The Curative Indications of a Disease are such as are remedied by contraries.
19 It is either Simple, which is the Indication of a Simple Disease: Or Compound, which is the Indication of a Compound Disease.
20 An Indication of a Simple Distemper is, Cold of a hot Disease; Heat of a cold Disease; Driness of a moist Disease; Moisture of a dry Disease; Hardness of a soft Disease; Softness of a hard Disease; Antidotes, and Counter-poysons to Venemous, Pestilential, and Contagious Dis∣eases.
21 Indications of an evil Composition, is Re∣duction; as making strait, crooked things; ma∣king rough, such things as are smooth; and smooth, such things as are rough; lessening and encreasing Members, &c.
22 Conservative Indication is maintaining things by their likes.
23 The Foundation of Medicine lies in this, To preserve things by their likes, and take away things by their contraries.
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Mathematical Indications.
1 Mathematical Indications are taken from the change of the Celestial Bodies; which by their Benevolent, or Malevolent Intercourse, work al∣terations in our Bodies: Therefore Galen, Hippo∣crates, and Avicenna, all harp'd upon the same string, That whosoever was a Physitian, must needs be an Astrologer.
2 This Indication consists in the conservation of Health, in the seasonable application of a Me∣dicine, and in the opening of a vein.
3 Medicines are unseasonably applied.
1 In very hot, or very cold times.
2 The giving of Medicines ought to be a∣voided, at the rising, or setting of hot Stars, either Cosmically, or Heliacally. Such are, 〈◊〉, Cor Leonus, both the Dog Stars, and Hercules.
3 They are to be avoided when the Malevo∣lents are Aspected one to another, or to the Moon.
4 Take no purging Medicines when the Moon is in Signs ruminating, or in the Forms of such Beasts as chew the Cud, namely, Aries, Taurus, and Capricorn, be∣cause then they are easily vomited up a∣gain.
5 When the Moon is Aspected to Jupiter,
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Nature is so strengthened, that the opera∣tion of the Medicine is hindred.
6 The Moon in the ascending part of the Circle, cals the Humors upwards; and so easily provoketh Vomiting, but hinders Purging by stool.
4 The unseasonable breathing of a Vein won∣derfully weakens Nature, and brings exceeding much danger to the Body of Man.
5 Hinderanees to Bleeding are,
1 Immoderate Heat and Cold; for Nature is rather to be cherished than weakned at such times, and Bleeding weakens the Natural Sprits.
2 The Moon being in the Sign governing the Member you bleed.
3 The Moon in Conjunction, Square, or Op∣position with the Sun, Saturn, or Mars; or with the Dragons Head, or 〈◊〉.
4 The Moon in Signs Attractive, as 〈◊〉, Leo, and Sagittarius.
The Method of Cure, according to the Opinion of Hermetical Phylosophers.
1 As long as the Radical Moisture remains in its Quantity, no Disease is felt.
2 There is but one common Mummy of all Men, and but one Vital Spirit, therefore a Me∣dicine may be Universal: For all Diseases are no∣thing
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else, but the Function of the Mummy and Vital Spirit hindered.
3 The Cure of Diseases is either Universal or Particular.
Universal is the taking away the Roots of it, or the impurity which causeth the Disease either,
1 Derived from the Seed of the Parents.
2 Through fault, or ill use of Nourishment.
3 Through External Impression.
4 The Subjects of Universal Cure, is the four kinds of Diseases, to which all the rest may be re∣ferred, as to their proper Fountains and Princi∣ples, viz. 〈◊〉-〈◊〉, Dropsie, Leprosie, Gout: He that can cure these, wil easily cure all the other Diseases incident to the Body of Man.
5 Universal Cure, may be perfected by an U∣niversal Medicine, or Remedy agreeable to Mans Natural Balsom.
6 Universal Medicine is nothing else than a Medicine which by strengthening Nature expels all the Diseases thereof.
7 It is called Quintessence, Balsom, Natural Spirit, Vital Principle Mercury, Mummy, Elixar vitoe, Incombustible, Sulphur, A Secret, Sol, an Aethereal Spirit diffused through all Natural things; the Fountain of Heat and Vigor, quick∣ning Animals, making Vegetables grow, and for∣ming Minerals and Mettals in the Earth.
8 The same Quintessence is in the Body of
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Man, and although it keep its Court in the Heart, yet it is diffused through the whol Body, and pro∣duceth divers actions, according to the diversity of the parts. For Example.
In the Sensitive parts it produceth Sence: In the Movable parts, Motion; and in the Stomach it concocts the Food into Chyle.
9 If any Disease like an Enemy assault the Bo∣dy, it rallies up its forces to oppose it, gives it Battel upon the Critical daies, and if it can over∣come it, it triumphs over it.
10 Therfore this Spirit and Quintessence being produced from the Macrocosm, and taken into the Body: That which is Natural in the Body being strengthened with these Axilliary Forces so stout∣ly opposeth any Disease, that it quickly routs it, and expels whatsoever is vicious out of the Body.
11 Concerning this Universal Medicine, I find three Opinions among Authors:
First, Some hold, That it doth it not by a Pri∣mary, but by a Secundary way, namely, as it strengthens Nature, for if Nature, or that Natu∣ral Balsom of a Man be strengthened by an Uni∣versal Medicine, it soon shews its power in all the parts of the Body, and leaves not so much as the very Tincture of a Disease, because it labors to preserve it self.
Secondly, Severinus attributes a power to the Universal Medicine, not only to strengthen the
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Natural Balsom and Spirits, but also by the puri∣ty, and its purifying of Nature, to take away all Causes and Seeds of Diseases whatsoever.
Thirdly, Wolfgangus 〈◊〉 attributes these effects to the Universal Medicine, That it so dis∣poseth al evil humors of what quality or maligni∣ty soever they are, or by what name soever they are called, that it resisteth no Medicine which af∣ter the Vulgar Method is given for them; but stoutly joyns forces with it to help it to perform its Office; and removes al impediments which lie in the way; yea, so powerful it is in its operation, that it can be hindred by nothing, but by the ex∣press will of the Creator.
The Cure of particular Diseases.
1 In a Disease the Roots and Seminary Tin∣ctures are not alwaies first to be taken away, but oftentimes the Fruits, Symptomes, Fits, and Pains are first to be mitigated: as an Aspiring man is somtimes to be staved from his Throne, before he is to be taken out of the World: So a Disease is somtimes to be kept from coming to his Exalta∣tion, before he be thrown out of his House, viz. the Body of Man: that so those parts of the Body which he hath weakned, may be strengthened.
2 Be the Dsease what it wil, let your care be greater to fortifie the spirits than to overcome the Disease.
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3 Particular Diseases are expelled.
First, By helping Nature with such Remedies as expel the Disease, as Vomits, Purges, Medi∣cines which provoke Urine and Sweating, Medi∣cines which strengthen, case pain, and please the Brain with sweet Smels.
Secondly, Specifical Remedies appropriated to certain parts of the Body: as Ceptralick Re∣medies in Diseases of the Head; Ocular Reme∣dies in Diseases of the Eyes; Cordial Remedies in Diseases of the Heart Feavers, and Pestilences; Pectorals in Diseases of the Breast; Stomachicals in Diseases of the Stomach; and so likewise in all Diseases, to have a special care of the Parts of the Body they afflict.
4 In Diseases which afflict the whol Body ge∣nerally, and yet have their special fixed Roots, as have most 〈◊〉 and Consumptions, be sure you strengthen Nature first, and if she want help, help her afterwards.
5 If the impurity of the Disease be violent, as happens usually in Feavers and Inflamations, you will make mad work if first you go to purge it out: Concoct it first by 〈◊〉 Medicines, and bring it into better manners, and when you have altered the property of it, then you may safely purge it out.
6 Radical Impurities are removed by Resoluti∣on, not by Concoction as in Chronical Diseases,
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as in Falling-sickness, Quartan Agues, Chollick, and 〈◊〉; In Diseases of Tartar, as Dropsie Le∣prosie, &c. If you look to cure these by Conco∣ction, you may look till your Eyes drop out of your Head. The God of Nature hath left in Na∣ture certain Remedies which speedily cure them by Resolution, Consumption, and Destruction; and these, Physitians (which build their Faith up∣on Galen, and not upon the God of Nature) call 〈◊〉 Properties.
7 The Effects of some fits, namely, when they cause much heat of Blood, must be remedied by Concoction.
8 In all Chronical Diseases, as also in some Acute.
First, he sure the Patient go to stool wel, before you administer other Remedies; that so Nature may have a passage to expel her Enemy by, when you help her to expel him.
9 The Disease being expelled, and the Party cured, strengthen that part of the Body which was weakned by the Disease.
10 Chymical Medicines are so to be prepared that they weaken not Nature her self, as well as the offending Matter.
You have the General Therapeutical part in the Method of Physick: the Special follows.
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LIB. II.
Of both General, and Special Evacuation.
1 EVacuation is either of Plethora, or Cacochy∣mia.
2 Evacuation of Plethora is either flow 〈◊〉 sen∣sible.
3 Slow, is done either by slender Diet and La∣bor, and the right use of the six things not Natu∣ral.
4 Sensible is either Chyrurgical, or Pharmaceu∣tical.
Chyrurgical Evacuation.
1 Consists in Blood-letting, 〈◊〉, and the use of Horse-Leeches.
2 The Parts of Chyrurgy are two:
1 Chyrurgical Administrations.
2 Chyrurgical Instruments.
3 Its Administrations are to be considered, as necessary to Life, or to Safety.
4 The way of administring is according to the 〈◊〉, and of the places afflicted with the Dis∣case.
5 The Instruments which a Chyrurgion ought
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to use, ought to be fitted to his Operations, both Manual, and Medicinal.
The Evacuation of Cacochymia.
1 It is either Universal or Particular; of which, the Universal ought alwaies first to be used: The Particular are, Purges, Vomits, Provocation of U∣rine, and Sweating.
2 Purges are either weak or strong; and are divided into Electuaries, Pills, Pouders, and Po∣tions; of which, some are Universal which take a∣way the whol Cacochymia.
3 Vomits, are such as provoke vomiting; which are either Simple, as the drinking of warm Water; or Mixed.
4 Diureticks are such, which provoke Urine, and break the stone.
5 Medicines which provoke Sweat, are such Simples or Compounds as resist the French 〈◊〉, and other Diseases which come of Flegm and Melancholly, as China, Sarsaparilla, Box, and Guajacum, and the Decoctions, or Compositions of them.
6 Particular Evacuation of Cacochymia is, that which is done by Purges, appropriated to certain parts of the Body, both Internal and External.
7 Internal parts of the Body, are.
1 The Head, as Sneezings, Mouth Waters,
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and such particular Medicines as purge the Head.
2 The Breast and Lungs, by Pectorals and Lohochs.
3 The Stomach, by Vomits.
4 The Bowels, by Purges and Clisters.
5 The Womb, by Pessaries and Injections.
8 The External parts are 〈◊〉 from Cacochy∣mia, by Sweating, Blisters, and Causticks.
LIB. III.
Of Medicaments.
1 WHatsoever changeth our Body, and brin∣geth it from a 〈◊〉 not Natural, to a state Natural, is Medicament.
2 In Medicaments are to be considered their Differences and Operations.
3 As Nourishment, so 〈◊〉 Remedies are three-fold,
1 Such as are Nourishing, which encrease, restore, and refresh our Bodies.
2 Such as are venemous and spoil our Bo∣dies.
3 Such as perform both, according as they are used.
4 Of Medicines, some conduce to the Health,
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others to the addorning of the body.
5. Such as belong to 〈◊〉, do it either by Nature or by Art.
6. Such as doe it by Nature, need but little preparation of the Artificer and are taken from Vegetables, Minerals, and living creatures.
7. From Vegetables, are taken either whol bodyes, or Parts of them, as Roots, Woods, Pith, Bark, Leaves, Tops, Flowers, Seeds, Fruts, Juyces, Gumme, Rosen, Liquors, Oyls. &c.
8. From living Creatures are taken either their whole bodyes or parts of them, as Hornes, Marrow, Flesh, &c.
Or what they ingender, as Milk, Eggs, &c.
Or what they labor for, as Hony, Wax, &c.
Or their Excrements, as Vrine, Dung, Gal, &c.
9. Medicines taken from Mineralls are either proper or improper.
First, Proper, as Sulphur, Antimony, Vi∣triol, and Mettals, which are no less than seven, nor no more, viz. Gold, Silver, Lead, Tinne, Iron, Copper, Quicksilver.
Secondly, Improper as.
1. Earths, as Terra Lemna, 〈◊〉, Bole Armoniack.
2. Stones, more pretious and less preti ous.
3. Salts.
4. Iuyces made thick.
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The 〈◊〉 of all these you may find before in our Vertual Anatomy.
10. Such medicines are called Compounds, when many Ingredients are mixed to make up one Medicine: And this is the glory of the Apothe∣cary.
11. The art of an Apothecarie consists in composition and preparation of medicine.
12, This is either common or Alchymical; Both of them either Generall or Special.
LIB. IV.
Of the Generall Composition of Medicine.
1. IN the Composition of a Medicine are re∣quiered, the thing to be composed and the choyce of it.
The thing to be composed is either more or less Principal.
2. The Principal is the 〈◊〉 from which the Medicine takes his denomination; as 〈◊〉 takes its name from the Herb 〈◊〉 which is in it: And this is first found out by Indications.
3. Less 〈◊〉 is, Those which are mixed with the Basis to make up the Medicine: And it consists of Two Parts, either Mixture 〈◊〉 Prepara∣tion.
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4. There are required in Composition of Me∣dicines,
1 Correctives. If the Basis of the Medicine be stronger than it ought to be.
2 Helpers. If they be weaker, thicker, slo∣wer than it ought to be.
3 Directors. Which are appropriated to some certain part of the Body.
4 Such things as are appropriated to keep the Medicines from putrifaction, as Honey, Sugar, &c.
5. The Requisites of a Composition are Three, Quantity, Measure, and Quid pro quo.
6. You have the General Composition; The Preparation follows.
The Opinion of Hermetical Phylosophers, concerning Composition.
1 The Causes of Composing Medicines which Galenists affirm, Alchymists do altogether re∣ject.
2 There is no Disease but hath his own proper and peculiar Medicine and Remedy: and every place furnisheth you with Simples enough for its Cure. Ergo. A Multiplicity of huge Compositi∣ons is altogether needless.
3 The Malignant Quality of Medicines is no
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way lessened by their Corrigents, but increased: As also, That the weakness of a Purge may be a∣mended by stronger Purges, wants Experience to prove it. Ergo. The Malignity of the Medicine, (whether it be too weak, or too strong) needs no correction: seeing the mglignity may be ta∣ken away by the Art of an Alchymist, and what is pure, remain.
4 You need no attenuating Medicines, for if they be rightly prepared by the Art of the Alchy∣mists, they will be thin and penetrating enough.
5 You need no strengthning Medicines, for if the ill Properties of the Medicine be taken away, nothing will remain but what is good: and what is good is strengthning.
6 You need not compose Medicines to make them endure, for it is the ill Properties of them which makes them to corrupt, which are taken a∣way by the Alchymists.
7 You need ad nothing to make them have a Pleasant taste, for all Chymical Preparations are pleasant.
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LIB. V.
Of the Common 〈◊〉 of preparing Medi∣cines by the Art of the Apothecary.
1 IN the Preparations of Medicines are to be considered, The Cause and Effect. The Cause is either Efficient, or Final.
2 The Efficient Cause is either Active or In∣strumental.
Active, is either Primary, as God and Na∣ture: Or Secondary, as the Apothe∣cary.
3 The Apothecary acteth by Heating, Insola∣tion, Cooling, Quenching, Moistning, Nourish∣ing, Infusion, Softning, Melting, Dissolving, making salt, colouring, perfuming, preserving, cutting, clipping, filing, rasping, washing, bea∣ting, rubbing, scraping, pressing, straining, boy∣ling, putrifying, sifting, Extracting, scumming, clarifying, distilling by Asconsion, and Descon∣sion.
4 The Instruments of an Apothecary, are, Stills, Mortars, Knives, Shears, &c.
5 The End is double,
1 The Preservation of Health, and restor∣ing it being lost.
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2 The Preservation of Beauty, and restor∣ing it being lost.
6 The Effects consists in the Remedies prepa∣red; which is,
1 In the Substance.
2 In the Adjuncts: As the Form, Order, Time of during, and Shop they are kept in.
7 From the manner of the Substance, Com∣pound Medicines, are some for Health, some for Ornament.
Those which regard Health, are either ta∣ken inwardly, or applyed outwardly.
The Method of Curing, is, First to take away the Cause, Afterwards to correct the Symptomes.
8 Such as are taken inward, are some Fluid, and some not fluid.
Such as are Fluid, are either more or less Fluid.
9 Such as are more Fluid, are Waters, Wines, Decoctions, 〈◊〉, Vinegars.
Less Fluid, are Syrups, Julips, &c.
10 Such as are not Fluid, are either Moist or Dry.
Such as are Moist, are Balsoms, Electuaries, Conserves, Preserves, Lohochs, Rob, Muccilages, Extracts.
11 Such as are Dry, are Pills, Lozenges, Tro∣ches, Powders, &c.
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12 Such as are outwardly applyed, are Oyls and Oyntments, Bathes, Cataplasmes, and Plai∣sters, &c.
13 Such Medicines as either preserve or restore Beauty, are either Moist or Dry, &c.
LIB. VI.
Of the Chymical Preparation of Medicines.
1 ALchymy is an Art perfecting Medi∣cines, reducing pure Essences from mixt Bodies, That so the 〈◊〉 may be the purer, healthfuller, and safer.
2 The Object of Alchymy is a mixt Body, which is Dissolvable, and subject to 〈◊〉.
3 Mixt Bodies are of Three kinds,
1 All kind of Plants, and all their Parts, as Roots, Barks, Branches, Flowers, Leavs, Fruits, Seeds, Gums, Rozins, &c.
2 The Seven Mettals. All Minerals and Stones both Precious and not Precious, Salts, and Juyces.
3 Living Creatures either whole or their Parts, or that which comes of them, as Milk, Egs, and Cheese.
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4 In Alchymy is to be considered the Significa∣tion of the Words and Medicines, and the prepa∣ration of them.
5 In the Preparation we are to consider the Composition and Preparation it self. Of the Com∣position or Mixture of Medicines, we have told you before, what Opinion Alchymists have.
The Requisites of Composition are Measure and Dose.
6 In Preparation consider the Cause and Effect. The Cause is Efficient or Final. The Effici∣ent is acting or helping: Acting is the Al∣chymist, who acteth by Solution and Co∣agulation.
7. The Parts of Chymycal Operation are two, Solution and Coagulation, or if you please, Cor∣ruption and Generation.
8 Solution is the First part of Practical Alchy∣my, which takes a part the Compositions of Me∣dicines, and attenuates them.
9 It consists in Calcination, or Dissolution.
Calcination is done by Corroding or Burning.
10 Burning is done either by Combustion or Reverberation, Combustion is turning into ashes, or into Glass: Reverberation is either shut or open, which is done by the Fire of the Furnace.
11 Dissolution is when Bodies are dissolved; and it is either Subtil or Fusive.
Subtil is either Microcronical, or Macro∣cronical
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Microcronical, is either Eleva∣tion or Descention. Elevation is Dry or Moist. Dry is called Sublimation, Moist Distillation.
12 Distillation, is either Right or Oblique.
13 Descension, is either Cold or Hot. Hot is that which is usually called Distillation by Des∣cention. Cold Descention is either Deliquium or Filtration.
All things that are dissolved by Cold, are coa∣gulated by Heat.
14 Macrocronical, is Exaltation or Digestion. Exaltation is Circulation and Ablution. Ablu∣tion is Imbibition or Cohobation.
15 Digestion is either Putrefaction or Extra∣ction. Putrefaction is to change the old Nature of a thing into a new.
16 Fusion, or Liquefaction is Simple, or not Simple, and performs its Office either by Ashes or Antimony.
17 Coagulation is the second part of Alchy∣my, which by privation of Moisture, reduceth moist Bodies into Solid.
18 It is Cold or Hot. To Coagulation is re∣ferred Fermentation and Fixing.
19 You have the Efficient Cause acting: The Helping follows, viz. Place and Fire.
20 The Place, or the Subject of the Matter is, either that which receives the vessels, as a Fur∣nace:
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Or that which receives the Matter as ves∣sels.
21 In the Furnace are to be considered the Parts and Differences. The Parts of a Furnace are four.
22 The Differences of Furnaces are various, according to their different Uses; of which, some are open, some shut.
23 Such as are open, are called either, Proba∣torius, Domesticus, or 〈◊〉.
24 A shut Furnace, is either Simple or Com∣pound. Simple is either for Calcination, or Dis∣solution.
For Calcination is either Cementatory, or Re∣verberatory.
25 Dissolving is either by Ascention or Des∣cention.
By Ascention is either Dry or Moist.
By Descention is that where by we dissolve the Matter by driving the moisture downwards.
26 Compound Furnaces are,
First, 〈◊〉: which is also called Phylo∣sophicus, and Arcanus.
Secondly, 〈◊〉: where, by one fire, and little labor, divers Furnace are cherished. Others called Piger Henricus.
27 To these are added Instruments which Al∣chymists use, as Iron Tongs, Iron Plates, Bel∣lows, &c.
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28 You have the Subject receiving the Vessels into it: The Vessels which receive the Matter follow.
29 Of the Vessels, some are put to the fire, some are not. Those which are put to the fire, are either made of one Matter, or else of divers.
30 Vessels made of one matter, are either of Glass, or Mineral.
31 Of Glass, is either a Phial, or Circulatori∣um. Glasses are used in Solutions and Coagula∣tions.
32 The Circulatoria are of divers kinds; of which, three bear away the Bell: A 〈◊〉, 〈◊〉, and the Phylosophical, or Hermetical Egg.
33 A Mineral vessel, is either Mettal or Earth. Mettal serves either for Subtillation or Infusion. For Subtillation is made either of Brass or Blad∣der: For Infusion is a Funnel.
34 Earthen Vessels contain either the Matter it self, or other vessels.
35 They which contain the Matter it self, are either Fusory, or not Fusory.
36 Those which contain other vessels are, Kettles, Cauldrons, Earthen Pans, Crocks, Tre∣vets.
37 Vessels which are chosen according to the pleasure of the Workman, are made of Earth, Glass, Mettals, &c. Some of these are Superior,
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some Inferior. Superior, as Alembicks: Inferior, as Retorts, &c.
38 You have the Instruments, and the Place: Heat and Fire follows.
39 Heat is Natural, or Artificial.
Natural is by the Beams of the Sun.
40 Artificial is Simple or Mixed: Simple is by Digestion, or Separation.
41 Digestion is by Anthannor, or Horsedung, or Hay, or Straw.
42 Heat separated is either gentle or strong. Gentle is of a Bladder or Ashes.
Strong is either Impedited or Free. Impedited is of Sand, Filings of Iron.
43 Free heat is of Coals, either with flame, without flame, or Reverberatory.
44 A mixt heat is that which serves both for digestion and separation; and is called a Bath.
Baths are two sold: Balneum Mariae, and Balneum Roris: namely, when the Vessel is heated by the Ascending Vapor.
45 You have the Efficient Cause. The final Cause of Pre∣paration is, The preservation of Health, and other uses belon∣ging to the Life and Ornament of Man.
46 You have the Cause: The Effects follow; which con∣sists in the Order of preparing Medicines, and their applica∣tion to Dileases.
47 From the Substance, some Chymical Medicines conduce to Health, others to Ornament: Such as conduce to Health, are either fluid or not fluid. Fluid are, Waters, Spirits, Tin∣ctures, Oyls, and Quintessences, &c. Such as are not fluid are, Balsoms, Extracts, Salts, Flowers, Sublimates, 〈◊〉, Glasses, Regulus, and Chymical Pouders, &c.
48 To my God alone in Trinity and Unity, be all Honor and Praise, for ever and ever.
Amen.
FINIS