Medicina Diastatica OR Sympathetic MUMIE: CONTAINING, Many mysterious and hidden Secrets In PHILOSOPHY and PHYSIC.  
By the 

Construction  
Extraction  
Transplantation  
and Application   of Microcosmical & Spiritual MUMIE.  
Teaching the Magnetical cure of Diseases at Distance, etc.  
Abstracted from the Works of Dr. THEOPHR. PARACELSUS: By the labour and industry of Andrea Tentzelius, Phil. & Med.  
Translated out of the Latin BY FERDINANDO PARKHURST, Gent.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
London, Printed by T. Newcomb for T. Heath, and are to be sold at his Shop in russel-street, near the Piazza's of Covent-Garden, 1653.   

To the Right Honourable Basill Earl of Denbigh Viscount Fielding and Baron of Newnham.  
MY LORD,  
YOUR Lordship having sometime cast your eye upon the Original of this Treatise, seemed to ratify the credit it had received in the World by the honour of your Approbation: Upon the intimation whereof, I have (out of my especial Obligations to your Lordship) pretermitted my more peculiar Studies for the Translation of this Piece Not that it could thereby receive the better acceptanc● with your Lordship (where there is so much Language, a● other accomplishments of honour) but in respect of the thing itself (a Mystery of Philosophy) jest it should out-grow the better knowledge, as i● hath the common Press.  
My Lord, These considerations have chief induced the employment of my best Endeavours in the performance of this Work, especially the assurance of your Lordship's Protection; under which confidence I have made it Public, as the lest acknowledgement of my duty to your Lordship, or respects to the General Good: Which if it may receive the favour of your Lordship's Countenance, I shall not doubt its preferment, and therein the advancement of the Magnetical Mystery.  
I confess, Subjects of this nature are not so usually qualified with that honour here as in foreign parts, under the protection of Great Personages; yet is it not for want of Precedent, but rather of Reason, for Nobilis est solus, Virtute insignis, & Art: which is more than demonstrative in your Lordship: wherefore the Dedication of this Treatise, being Exemplified by the Author to several persons of honour (and those the most Eminent) I may hope your Lordship (as inferior to none) will vouchsafe me the privilege to pursue my Original: So may the defects of the Body be supplied in the Countenance, while your Lo ps. favour shall Patronise both, by a dispensation or acceptance of these my Endeavours, to the future Encouragement of,  
My Lord, Your Lordship's most humble Seru. FERD. PARK HURST.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Translator to the Reader.  
THE Philosopher contemplating the life of Man, would have Homo animalibus sapientius esse, man to be wiser than all other creatures; I confess it is the part of a wise man so to be, but how to be so every creature may direct: for though reason be appropriated to Man, sense is as common to Animals, who by instinct have learned the knowledge of their own preservation without our principles of Reason; and by certain demonstrations (as) from the Liberal Sciences of Nature, do daily teach us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Art of Knowledge, disputing Nature, the commanding Empress of all Learning according to Menander; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that man's reason especially being prompted by the oeconomies of Nature, will conclude him not less than what he is, (viz) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Compendium of herself, or the very centre, in which all the rays and influences of her Sphere do meet.  
And thus from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and conjunction of Nature and Reason a new faculty is created, called Art; whose sublime and subtle qualities in emulation of her Progenitrices, are drawn from her own principles; Ars imitari Naturae solertian potest: from whence it consequently appears, that, both Art and Nature are requisite in the work of perfection.  Neque Natura sine arte sufficit cutquam omnino quocunque in study; Nec Ars per se sine praesidio Naturae. 
Through this Coadjutorship and on Concatenation, are all things governed under the Title of Providence, by whose Sovereignty Man especially contributing in obedience, is not only protected, but also his self-preservation and security sealed to him under that Magna Charta, Homo Naturae obediens homini nocere non potest, Man obeying the Laws of Nature, can neither hurt himself nor prejudice another; This is no rigid Law, but a Rule in Equity, nay rather a gentle precept of an indulgent Mother, that Mater rerum omnium the Philosophers so much adore.  
When therefore (by omnipotent Providence) Nature, Reason, and Art, with all their faculties conspire together for the preservation of mankind, as the greatest miracle of the world; what stupid Nature, would not in reason study that mysterious Art, wherein the life and conservation of ourselves depend?  
Wherhfore I shall here (by way of Precedent) present thee with an Abstract from that most learned Philosopher Theophrastus Paracelsus, who (out of the considerations aforesaid) did not only search into the most occult and secret c●uses of Nature, but also (being well experimented by his own Art & Practice made them public to the world in his Tract de Tempore seu Philosophia) Which piece (being illustrated by Andrea Tentzelius, Dr. in Philosophy and Physic) I may here prefer as an Epitome of the most abstruse part of Philosophy, treating of many hidden Mysteries and operations, in the rare and admirable cure of diseases at distance, by transplantation into other species, through a Mumiall and Magnetical power, drawn chief from the Sympathy and Antipathy of natural things.  
This excellent piece, being recommended to my acquaintance by the favour of a worthy friend, my respects could not less than salute him with a gratulor adventum at the first sight; Afterward finding him (as) a complete Gentleman by his language in the Latin tongue (though of German parents) and most accomplished in his subject and matter, (being therewith so much affected) I could not in discharge of my obligations to my friend, (upon his request) my own satisfaction, and the good will I bear to general Learning, but discover his true worth and  virtues to a more public Survey; Wherhfore as providence had transported him into our own Country, so have my endeavours translated him into our own Tongue; wherein (Gentle Reader) if he do not so clearly express himself, the defects are mine, but if thou understand him not, the error is thine.  
In the Original (besides the difficulty of the subject) the long-breathed Periods, and many imperfect Parentheses, together with the common escapes of the Press, would require a good Master in the laborious work of Translation, and as diligent an Artist in correcting the Erratas.  
But as my greatest care hath not been wanting in the composure of the lest scruple, so I hope (without the escapes of the Printer, or the Readers Judgement) my endeavours may receive a due Construction: yet where a strictness of capacity cannot reach the Latitude of this (Magnetical) Sphere, such may happily be eclipsed in the whole by the interposition of their parts, while the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is conspicuous to those of another Meridian.  
Deficiences of this Nature are most contingent in a self opinion; which is, (for the most part) either so blinded by ignorance, or hoodwinked by conceit, that they dare not inquire beyond their own knowledge, lest by discovering themselves they should forfeit that which they only pretend to; These of all others I desire not to meet withal, but if it be my fate, I wish they would begin where— Here I close, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
It is wisdom to learn that which ā man nòt knows.   
London, June, 24. 1653. Ferd. Parkhurst.   

On his worthy Friend Mr. Parkhurst and his Translation of this Mumiall Treatise.  
THis Rare Piece (treating of the wondered effects to be wrought by Mumie) I commend unto this Nation, inviting the Courteous Readers hereof, unto a due acknowledgement of the learned Translators industry; Who, having met with so Crabbed a Latin Author, such tedious Parentheses therein, words so ambiguous and insignificant, yet hath he very judiciously and dexteriously overcome those difficulties, and rendered his Author in a perfect intelligible and pleasant English style.  
The Subject he Treats of, is Sublime and high (if not the greatest Mystery known to mortal Man,) be thou therefore thankful who shalt read it; and learn, rather to admire than despise the wonderful works of the Almighty, although unto thee they may seem Clouded.  
William Lily Student in Astrology.   

To his ingenious Friend Mr. Ferdinando Parkhurst the industrious Translator of this Excellent Treatise.  
PHysicians need not more their Trade advance,  
By tedious, fulsome long Receipts and chance;  
Here they may meet a nearer surer way;  
Which will their tedious Fallacies display,  
And show, what Nature, when discovered, can  
Work in the body of imperfect Man;  
By means so easy, and so secret, that  
They slily order and direct our fate.  
So what great Paracelsus searching mind,  
Led by a higher Genius, first did find,  
And what Tentzelius did from him display,  
Scattering his clouds and showing brighter day;  
We (being made sharers of such wealth) must own  
(Since you h've given it to th' English World) to you  
Whose worthy care hath now brought home this piece,  
And with it given us a Golden Fleece.  
Roger Ellis Esq.   

To my honoured friend Mr. Ferdinando Parkhurst Translator of this Magnetical Tract.  
MY dearest Friend such is thy worthiness,  
That nothing but thine own can thee express;  
What ever Learning, Wit, or Art, can teach,  
Is comprehended all within the reach  
Of thy capacity; for who can say  
Thou art not read in All, although some may  
Expose their Genius more to public sight;  
Thy modesty conceals what others writ.  
While Learning languisheth, thou dost Translate  
Great Paracelsus from his first Estate  
Into thy Native Country, and there landlord him  
Safe to all those that rightly understand him;  
But let your Mountebank, Leech, Quake, and those  
That deal in Simples, and their common Doses,  
Keep to their Simples still; for ignorance sure  
Can ne'er assume thy true Magnetic cure.  
P. T.   


Chap. 7. Of the use of Spiritual Mumie (in general.)  
Chap. 8. Of the favour of the Heavens towards the aforesaid operations.  
Chap. 9 Of the time destined by the Heavens for the proposed operations.  
Chap. 10. Of the use of Spiritual Mumie (in specie) and first to reconcile a friendship between two men.  
Chap. 11. To reconcile private or public Enemies.  
Chap. 12. To reconcile the Ape and Serpent (naturally hating one another) and other Animals, who are by nature enemies.  
Chap. 13. To procure a mutual love and affection betwixt a Man and his Wife.  
Chap. 14. Of the operation of Antipathy.  
Chap. 15. To cure both kinds of Jaundles.  
Chap. 16. To cure the Dropsy Magnetically.  
Chap. 17. Of the Pleurisy, and of curing inward Impostumations Sympathetically.  
Chap. 18. To cure Fevers Magnetically.  
Chap. 19 Of the oppilations of the Liver, Spleen, Brain, Lungs, Reinss, etc.  
Chap. 20. Of Aches in the Joints and Limbs, by reason of oppilation.  
Chap. 21. Of the Podegra, and Catarrhs.  
Chap. 22. Of Wounds and Ulcers.  
Chap. 23. Of the Hernia, or Burstennesse.  
Chap. 24. Of Fluxions, and Salt Rheums hurtful to the Teeth and Eyes.  
Chap. 25. Of Menstruous Evacuations and Retention.  
Chap. 26. Of the Consumption and Hectic.  
Chap. 27. Of particular Blast.  
Chap. 28. Of Sterility or Barrenness; and also the manner of detracting strength from an Horse and communicating it to a man; or from any man or Beast, and transmitting it into any other.    

Reader.  
IF these my Endeavours may receive a due construction from thee, thou wilt thereby clear thy own judgement and encourage my future intendments of a second Tract, viz. Of the natural reason of the Tree of Life, and of Knowledge of Good and Evil. And also of the mystical interpretation of that great secret, viz Cabalistical concordancy of Life and Death; Christ and Adam▪  
Likewise many other Pieces both Philosophical and Mathematical: As also of the Sciences in general, under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are now preparing for the Press, by the studies and industry of  
Thy Friend F. Parkhurst.   

A MUMIALL TREATISE.  

CHAP. I. Of the definition, diversity, construction, nature, and property of Mumie.  
BEing now upon the Treatise of Mumie, I conceive it most proper first to show what is commonly understood by Mumie, and what is meant by the same in this place.  
Mumie, from the Arabians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally denoted by the Physicians and Apothecaries under these four kinds, viz.  

1. Arabian.  
2. Egyptian.  
3. Pissasphaltos.  
4. Lybian.   
1. Arabian Mumie, is a certain composition of Aloes, Myrrh, Croco's, and Balsamum, with which they do (usually) embalm dead bodies; which (after a while being taken out of the sepulchers) with the Sanies or matter sweeting forth from the Cadaver, is preserved and kept for Physical uses.  
Thus much Rhases affirmeth (in his Synonymis) saying, Mumie is a thing which i● found in the earth, where the bodies of the dead embalmed with Aloes are entombed, and the humours of the Cadaver is resolved with the mixture of the Aloes: Serapis his Interpreter testifieth the same, chap. 283. who writeth, that Mumie of the Sepulchers i● from the humidity of an human body, intermixed and incorporated with Aloes Myrrh, and other ingredients.  
2. Egyptian Mumie, is transported from Egypt to us, which is not made of any bodies embalmed with Aloes and Myrrh, bu● from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (so termed by the Greeks) which is a kind of fat clay or sulphury matter of an aereal and fiery quality:) For as the Nobility did use Croco's, Aloes Myrrh, etc. for Embalmings, whose body (as Scaliger reports) was death to dig up (so as Strabo writes) the dead body's o● the common people were usually embalmed with Asphaltos, to keep and preserve them from corruption.  
3. Pissasphaltos, (by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pix, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitumen) is a composition of a pitchy and sulphury matter; or rather, this Mumie is a substance retaining the same virtues which Diascorides attributes to Pissasphaltos, having the same effects as Bitumen mingled with pitch; but in the mean while we get not the true Mumie, and very rarely the Pissasphaltos of Dioscorides; but there is a sergeant Confection of Pitch and Bitumen commonly sold for Pissasphaltos.  
4. Lybian Mumie (is so called in respect of the place from whence it is) viz. for in the Region of Hammon being a part of Lybia, which is between the Country of Cyrene and Alexandria are many Quicksands raised by impetuous and turbulent whirlwinds, by which means the unwary Passengers are oftentimes swallowed up, and so through the obvolution and rolling of the mountainous sands are soon parched and dried by the heat of the Sun; the flesh thus scorched with the human bones, is brought away without any commixtures or other embalmings: (which is he Mumie here meant.)  
Wherhfore it evidently appears, that there are four common sorts of Mumie; so that Fuchius is not a little mistaken, in lib. 1. Paradox. 40. cap. when he endeavours to make Serapio contradict himself, and Avicen and Rhases to oppose themselves, and the whole Sect of Arabians; making Pissasphaltos (in some places used for Mumie) the only Mumie, excluding all other.  
Although these kinds of Mumie are esteemed very advantageous for the curing of green wounds, ruptures, and bruises; yet in the prosecution of this Treatise, will appear the danger of administering the Mumie of any body promiscuously, for that Mumie is always most necessarily to be avoided, that is not certainly known to be collected from an wholesome and sound body.  
Wherhfore Theophrastus Paracelsus upon this subject adds a fift sort of Mumie, viz. that which is extracted from some perfect body, not dying of any natural disease, but of some violent death; upon the reasons following.  
For as by divine ordination no edible Creature was to be slain for man's food, but such as was perfectly sound, and free from diseases, jest with the decoction of the meat, we should receive the disea●… into us; much less should any thing that dyeth naturally be for internal use, or taken for nourishment, when as the same death or disease that accompanied it before, might afterwards ensue. And this is generally manifested by all Creatures of Prey, as  
Amongst 

Birds  
Beasts  
Fish's   the 

Kite, Eagle, Hawke,  
Lion, Wolf, Fox Bear,  
Cungre, Dolphin, Tuny, Mullet,   etc.  
These, and many other Animals, that affect and live on Prey, (except the Bear by chance,) will not feed on, or any ways touch Carrion, unless mere hunger compel them; the reason is, because they do not only nourish and increase their own bodies by the substance of their Prey, but also their own Mumie by their spiritual Mumie, which doth for the most part evaporate with a natural expiration of the living Creatures.  
From whence it is apparent, that if we could feed on living Creatures, and digest, altar, and subdue the matter, it would be much more conducible to the nourishing and preservation of our bodies and spirits: For as fresh flesh which is tender, is more wholesome than that which is praemacerated, and corrupt, having more vitality; so consequently, that which is sound, and vivacious, is more nutrimental than any which a disease hath killed, and thereby deprived it of its spirit or Mumie.  
For thus through the harmonies and commissures of the parts kept sound, and clean, may be extracted the virtues and faculties of things more entirely, than otherwise by opening and extending the most occult and internal parts, which causeth evaporation: This is experimented by the Troglodytes or Hedge sparrow, seasoned with pepper and salt, and eaten raw by any one troubled with the Stone, it hath an eminent faculty of breaking or dissolving the same, which being boiled or otherwise prepared, loseth that effect.  
Another reason may be here given, that nothing can be proper for food, unless that which is alible and vital, because our life and spirit cannot be otherwise sustained, than by the Analogical and vital spirit of another. Neither can the substance of our body be supported, without the materiality of some other; wherefore those creatures that feed and live on the wholesomest things, are most nutrimental for us. Moreover every part cherisheth and affecteth itself with a certain delectation;  
For through a spiritual and substantial sympathy our 

Brains  
Lungs  
Liver  
Heart   is nourished by the like in other Creatures.  
Now as Theophr. Paracelsus delivers, this Mumie can no where be more truly had, than from the bodies of criminal persons (viz. such as violently suffered death by strangulation, as on Gibbets, etc.) For from such there is a gentle siccation that expungeth the watery humour, without destroying the oil and spiritual, which is cherished by the heavenly Luminaries, and strengthened continually by the affluence and appulses of the celestial Spirits; whence it may properly be called by the name of Constellated, or Celestial Mumie.  
Wherhfore Theophrastus preferreth this aereal spirit (or Mumie) before all other corporeal Mumies, either of fire, water, or earth; which may chief be observed from his own words in the German Tongue, as followeth;—  
Benn die Arkte und sonst manniglich wusten, was mit dieser Mumia furzunehmen, oder wozu sie nuke, wurdekein Bbelthater uber drey Lag am Dalgen oder auffdem Rade liegen bleiben, sondern hinweg genommen, w● es anders muglich were (that is) If Physicians or any other body understood but the right use of this Mumie, or what it is good for, not any Malefactors would be left three days on the Gallows, or continued on the Wheel, from being stolen away; for they would run any hazard for procuring of these Bodies.  
Now Paracelsus doth not speak only of this, but also of another spiritual Mumie produced and derived from thence, (though somewhat obscurely) in these words: Dass noch eine audere Mumie verhanden, nemblich die, welche bon einem lebendigen Leibe separirt und praeparirt wird. Dann ein jeglicher Mensch kan seinen Leib in Mumiam transmutirn, soinem Leib und Leiben ohne scaden, und ein Stuk bon seim Leib nehmen dass man's doch dem Leib night ansihet.  
There is yet another Mumie, namely, that which is taken from a living body, separated and prepared accordingly, for any ones body may be transmuted into Mumie, without prejudice either to the body or the life thereof, and the body shall be no whit the worse for it, neither shall it be discerned that any such thing hath been done thereunto.  
Therefore I shall further explain what Paracelsus meaneth by corporeal and spiritual Mumie, and what is to be understood by it.  
Now it is to be observed, that it is called Corporeal Mumie, not by reason of its formal existent part, as that it is so in and by its self naturally, for there is no Mumie properly but spiritual, or only in the same respect; because from the destruction and dissipation of the spirit or vital Balsam, the defect of all true Mumie may be argued, the body in the mean while no ways suffering: but so called in respect of its subsistence and operation, as it may be inherent to the body, as well by its self as by its properties, and advance its power and efficacy, according to the economy and order of the Artist, not otherwise than by, and with the same body.  
As therefore you may see from the Author it is improperly called corporeal, so likewise he doth not only call it spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to its ens or being, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to its relation, because it keepeth still and effecteth its intended operation, both beyond and without its corporeal subject, even by the emanation of the virtue of the Mumie only, as the accident from the subject; so spiritual Mumie is here so properly called by Paracelsus, because properly and substantially it is not spiritual Mumie, but only the property of it. For how can the spirit have any divorcement or separation from the body, if this be not also divided? Or would not some violent exercise, motion, Physic, or opening a vein, by which the spirit evaporates, procure an eminent danger, and irrecoverable loss of it?  
From hence we do not determine truly and Philosophically, the corporeity and spirituality of Mumie according to the essential difference of it aforesaid, but only to speak of it in respect of its subsistence and medicinal use, or in respect of its profitable dispensation, which would otherwise require several denominations; for the Physician doth not distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accurately, but for the most part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, relatively, and so states and defines the Animal, Vital, and Natural Spirits in man; which notwithstanding are but such ●n a certain comparation. For as the seed of man is neither part of the man, nor any substantial of the parts of the same body, but only a power or certain form descending into the Testicles, with the most refined and subtle matter of the aliementall superfluity, by whose (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or spermaticall proclivity it is afterwards more exactly decocted, and augmented by the mechanic and subordinate spirits, and is endued with a multiplying faculty of itself in the place and time appointed by the Liturgy and rule of Nature. So spiritual Mumie, in so much as it undergoeth the work of Transplantation; (seeing that aught to be performed without any detriment of the body,) cannot be part of the internal Mumie, much less of the body itself; but must of necessity be a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, addition or trajection, which wholly partakes of the faculties, and properties of the internal principle; and so being received, dissipates its self, not only amongst the utmost parts of the body, but even into the best disposed matter, and discovereth the same virtues as if the very principle and substance of the Mumie were every where present (throughly dissipated) which virtue doth resemble that which is appropriated to the Magnet or Loadstone: for after the same manner the soul disposeth itself into the alimental accession of new matter; for as the flame of one lamp transmigrateth into another, and yet remaineth entire, so likewise doth the Rays or beams issue out of the body and although it be something of, or pertaining to the body, yet it is not the body itself, nor any part of it.  
From hence it may evidently appear that Theophr. Paracelsus called Spiritual Mumie its self, and its geniture (as I may term it) by one and the same name, which properly fitteth it for Transplantation: The●● considerations being had will anticipate many doubts and errors which might otherwise hap in the ensuing Treatise  
This premised, we come now to the definition of the thing itself; Mumie properly so called is the most subtle substance of the body, Spiritual, Etherial, and in respect of its Nature and species coingenited, permanent in some measure both in and after death, retaining for the most part both its affections, and internal and special virtues, wonderfully diffusive of its self and is qualities by means of its extracted and constellated Transplantation, to the end the unsound and vitiated disposition may be rectified, and the uncorrupted and perfect be preserved and strengthened.  
We may instance many examples before us of this Mumie, notwithstanding one or two I hope may be sufficient in this place, taken partly from another kind, from whence we may gather its wonderful operation.  
There is a proper aliment or food ordained for every kind of Creature, as certain flies feed on the leaves of Napell, by some called Wolfebane; Hemlock, which is poisonous to man, is nourishing to the bird called the Starling; and the herb Hellebore that is noxious to men, is food for the Quail. Moreover every part of the body doth accommodate itself, and hath its existency from its most proper nutriment; as the bone by the bony substance, the flesh by the fleshy is preserved and augmented; which is no other than the quality and propriety of the aforesaid Mumie, which requireth the proper Mumie of another for the conservation of itself, accommodating and applying it to its own use. This is experienced in the Phthysick (or Consumption of the Lungs) which is cured by using and eating the Lungs of a Fox or the alteration of them; and is truly of the same prosapiae (descent) or nature of those things which we here treat of.  
So a grain of Corn cast into the Earth putrifyeth, and as it were perisheth before it putteth forth a new stem; where is here the Anatome and spirit of the seed, which after by a new revolution adorneth the worldly Theatre with a new body? Wherhfore 〈◊〉 may without all doubt call that which retaineth the seminal and procreative faculty, Mumie truly Balsamic (or spiritual) homogeneal with the Human Mumie before mentioned, the divine principle of all secret operations of every natural thing.  
The same may be said of the seed of man, in which though very little (for that which is visible is not the seed) yet the whole man with all his properties, faculties, actions, and passions doth in the first act acquiesce.  
It is likewise true of herbs, plants and other things, being plucked up and dried, or in any wise dead; whereof there are many kinds, in which notwithstanding the same virtue as was at first infused into them do remain and operate. As there is in every root of Paeony gathered in a Mumiall and proper time an Antepilepticall faculty, or preservation from the falling sickness, (for it is no● in vain that the same herb hath divers virtues, it being from the divers seed, and Celite or infused Mumie, of which we have given an instance or two in our Philosopho Medico de Peste, or the Philosophical Physician or Cure of the Plague) so in other herbs remaineth the like virtue till their Mumie is wholly extinguished; as,  
In 

Ivy, a virtue Artheticall to preserve from the Gout.  
Scordium, a virtue against the Gangrene.  
Scabios, against pestilential tumours.  
Gallopsis against the Cancer.    
To what other thing may we attribute this, that sometimes in one and the same thing there are divers, and many times contrary faculties, unless to the various congress of Mumie from divers species, which sometimes confer divers faculties, sometimes weakly disposing, and othertimes wholly changing: Thus the weed Cuscuta or Dodder, (which from its wind about Thyme, is called Epithymum (or Thymeweed) hath far other virtue in it than that which groweth or twineth about other herbs or plants. Hartshorn hath different qualities from the Buckshorn; the Sea-horse-tooth from the teeth of an Elephant; the Oakegum from that of the Holly, so the Galls of other wood from those of the Oak. What other cause hath the contagion of diseases? according to the verse, 
Cum spectant oculi laesos, laedantur & ipsi;  
While they behold the soreness of an eye  
Their own infected are (by Sympathy.)   
For such as any man's constitution is, such is his Mumie, such is his expiration, and such is the reception and transplantation Analogically in another.  
Obj. It may be objected from hence, that than all diseases would be infectious from every one's Mumie?  
Ans. I answer, All are contagious, eve● health itself, if we consider it only according to its proper active faculty, or (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) its perfection (as the Philosophers term it): for every thing naturally is endued with a power of affecting another thing with its own qualities, although every operation is not equally effectual; for Sanity is a certain quiescency, temperament and serenity  to Nature; and so o● less activity, than that the suborned Mumie of it should aptly or readily affect either the sound or diseased (body): Which reason may likewise be given for many diseases not commonly infectious; for either they are more deeply radicated in the body, and are disposed to a fixed coagulation, or else they are less powerful in their spirits than to communicate infection, though never so near or altar the substance notwithstanding their contact. Although none of these in respect of contagion are every where destructive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their efficacy and the passive state of the object, but (secundum magis & minus) according to more and less all diseases are contagious; so that we see in all these things that Mumie is the principal cause. To these we might easily add many other things which do vicissively affect or abhor each other, (by a sympathetic and antipathetical disposition) whose spiritual Mumie is the principal Agent and wondered Arthitectrix of their most secret operations.  
Now this very Mumie being according to its self entire, and according to the parts and individual properties of them (which is but the parts otherwise conditioned and related to their species) is so closely (and secretly) joined by a peculiar influence, as the whole Kingdom and Monarchy of Nature doth admirably abound with consentaneous and dissentaneous, sympathetic and antipathetical influences, that in whatsoever part or property any wise divided from it, it will be united to it in a more noble degree, the whole by a kind of divine right of Community, as in a man that which is part of the head sympathizeth with the head, and of the feet with the feet, will admirably conspire and consociate to that common victorious spirit of the World; and the same whole will sympathise by a Magnetic power with good or bad either philematically or plagetically at the greatest distance.  
This appears by that true sympathetic Unguent, and that there are natural causes not only of this but of many other the like things, (without any suspicion of Magic) Nature its liberal mother doth daily confirm by many experiments; amongst the rest (which may worthily be remembered) the conservation of the vital spirit, from the appulses of the general spirit of the whole World; which according to their constitution by the definite coitions or conjunctions of the stars and planets, whose influences abundantly operating do argue a synaphthis and contact of, and with the Planets in these things. In its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or appearance, only part of the Mumie of the Wound (and that very little) adherent to the weapon, yet being cleansed with the unguent, communicates the whole acquisited cure by a sympathetic virtue flowing from the animal and vital spirit of the Mumie, to its Consociate or syngennicall faculty in the veins of the very member through the sudden mediation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or great spirit of the World, which penetrateth and extendeth all things; so as the curing of the part of Mumie in the instrument, so is the redintegration and recovery of the whole Mumie in the part wounded; and contrariwise, the affliction or malady of the same cleaving to the Instrument, is the trouble and pain of the same in the wounded man.  
From which kind of sympathy I presume it proceeds that the careless burying of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or secundine (pertaining to women in Childbed) and of other things (excrementorum item alvinorum, etc.) parts of the Mumie itself, being individual, do by unskilful and ill usage presently endanger the whole individuum. So the zenith of a young maiden cast into the fire, is said to stay the fire, but with damage to the Virgin, because it aught to perish. To which may be added that old wines work a new in the vessel, their Leeses rise and are troubled at the same time, when the Vines spring and shoot forth their branches.  
This Anempodesticall virtue (being of the same inclination and condition of Mumie flowing in the very stars or genius of things as in a kind of centre) may be properly and truly said to be the cause of all manner of strange and wonderful Antipathies, as of occult and Magnetical cures, of Plants springing and budding at the same time in sundry places of the same Climate, blossoming and bringing forth fruit, and other the like effects: of which there are many examples obvious, showing the true and adequate causes.  
For by what reason, when one Heliotropium turning towards the beams of the Sun, should all other of the same kind do the like? and when one Lote erecting itself from the bottom of the water at the rising and setting of the Sun, all other kinds of Trefoil in the same Hemisphere move in the like manner by the fame virtue? Or whence cometh it to pass, that many which are born in the Novilune or new of the Moon have en equal impotency and imbecility either in their bodies or minds? Or from whence is it (as Mizaldus observeth) that the fat and flesh of a Bear taken and kept close in Troughs, or other convenient vessels, do increase at the same time when as the Bears lying in their dens in the Winter time do wax fat? Or why doth a Woman's milk agitate and prick in her breasts at the same time when the child (being absent) for want of it is disquiet? Why do the Pease sowed in the New of the Moon in several places, continually to the end of the Harvest blossom, and yet never bear? And why also should that disease be fatal to many thousands that hath been mortal to one man? And that (as English Histories report) an Aquula or water prepared only for the purpose, did signify and present the condition of the King's Sons Oliverius and Artus, notwithstanding they were many miles distant?  
Or as some have beheld two musical instruments so proportionated that the strings, of the one should sensibly move with the sound of the other, and non to stir at the sound of any other instrument? What should be the reason that blood should gush forth from the body of one slain, when the Homicide is in presence, and as it were point him out? Or that the Ellychnium or match of a Lamp fired by a singular Artifice should certainly predict the disease and death of the person (though far distant) whose blood is adhibited or applied unto it?  
I speak not of the Magnetisme of the Electrum (or Amber) which though shut up in several boxes, hath the same virtue of transferring and conveying the secret intentions of the mind unto those who are absent and far remote: Nor of the Sambucum (or Elder) which hath the same, if not greater, virtue against the falling Evil, whose berries do increase and grow sometimes by the putrefyed bodies of dead Sparrows and Magpies, and sometimes by their excrements or dung: Also the root of Tamarisk steeped in the urine of one that hath the yellow Jaundice, and afterwards burned in the fire, cureth the same. And the herb Condyloma (or Mullein) applied to the diseased and cast into the air, doth admirably cure the Haemorroids. And also that there is sometimes a lesser, sometimes a contrary quality in Vegitives of the same species; which may likewise be said of the dispositions and natures of men, borne under either equal or different Ascendants or Climates.  
The true cause of all which, is the harmony of spiritual Mumie under the certain stars or genius of every thing destined and impowered by sacred providence, by whose excelling strength and motions all subordinate things enjoy in every part alalegicall and true proportional virtues, unless some hindrance by accident (as by the impurity or inequality of the matter) do intervene.  
So that hence is the diversity of things of the same species, according to a greater or lesser power, for they may hinder all the Celestial influences by the confusion and inability or impotency of their matter: Hence also springeth that proverb of the Platonists, The heavenly influences operate according to the merit or goodness of the matter, and those things in which the Idea of the matter is most predominant (viz. which have a greater similitude to the things separated) can more properly operate the like virtues and effects as the separated Idea.  
This is the very reason, and true Philosophical cause of the sympathy of things, to which all other (unless made Appendices to this) that have been with much study invented, and with great applause received, must necessarily give place.  
Hear what Scaliger sayeth (a man of that accurate judgement that I should scarce believe he could be deceived) It is certain (sayeth he) that there are some things which are common to species, and therefore are enforced to a certain Congruency; and so there are certain distinct qualities or contrarieties of kinds, from whence proceeds different species; and these are the original of Sympathies and Antipathies.  
But if a generical community be the adequate cause of sympathy, how comes it to pass, that all species of what kind soever, have without order the same congruency amongst themselves? I speak of the ●●vocall genus, for all species have not equally one and the same affections: For example; suppose the species of the Equivocal genus were here to be understood; than the sympathetic Cancer would not be rightly an Animal, as other fishes, without that Sympathy: If also incongruent differences of Genus', be the cause of Antipathy in Species, (which nevertheless would be manifest (petitio principii) to affirm what he doth not in the interim tell in what the difference consisteth) how cometh it to pass, that all species of this difference are not Antipathetical? As for example; one Antipathetical affection of a man being common to every individual man, why (seeing every man equally participates of the form of difference) should they not have principles tending to those contrary affections?  
Therefore the Philosopher seemeth unwisedly to carp at the Physician, yea, by his favour, I may say) unjustly; for, ●hough he endeavours to refute Fracastorius, to whom, in this point, more credit is to ●e given) or makes at him as it were with several passes, yet they may easily be put by, or avoided, if we shall understand by the conjunction of form in Sympatheticals and their propagation (which Scaliger doth chief oppose) not the form as it is distinguished from the whole matter and substance, but the species out of them springing and arising together: and by the conjunction no other thing than the promotion and mutual application of the power and properties of it, by which it operates.  
The effusion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (emanation) of these and the like properties we shall here deliver.  
Theophrastus affirmeth, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or extraction and transplantation of Mumie, may be made, and effected without the diminution of the thing, or the substantial form of it; therefore it must be an Accidens which must be substracted, and which is used as the means of transplantation, and that properly; its essence being not altogether divided from the substance of the thing, which with the spirit of the matter being brought to its extremest bounds, immediately with the property of the present Microcosmicall Magnetisme, by a mutual concurrency is united; and lastly, by the mediation of the Terrene stars, and the Celestial Spirits and Influences i● accommodated, and by their adspiration and conjunction, through a certain occult virtue of their Constitutions it gaineth so much as before it wanted of perfection.  
Wherhfore, Transplantion is nothing else but a mutual propagation of one thing into another, by the benefit of the property of Essential Mumie duly extracted by a Magnetical virtue; and thence by their equal cognation with the stars, promoted to a singular excellency and fortitude.  
(The difference of Mumie followeth.)   

CHAP. II. Of the differences of Mumie.  
WE shall not here inquire after the differences of Mumie in general, for that hath been principally treated of in the precedent Chapter, but only of those which fall out in the Cases of Paracelsus, which he calleth Corporeal: These are to be taken from the nature of the Elements, to which the bodies after death are committed; for as they by themselves have not 〈◊〉 like operations, but interchangeably discede from themselves with great difference; as in the fire, their fiery; in the air, their airy qualities, etc. showing proprieties that are sometimes very contrary among themselves; so the generations and corruptions of things begun in the same and perfected, are distinguished by an extreme difference from themselves; nor are the conditions of generated and corrupted things every where the same; For example, in generated things the airy flesh of Birds is not the same with the watery flesh of Fishes, nor the fiery flesh of the Wolf and Lion the same with the earthy flesh of the Ox, etc.  
So bodies receive a nature, clearly distinct from the divers Elements to which after death they are committed: for when a human body is left by death in the bowels of the earth, than it endureth an earthy & a kind of tepid putrefaction, the spirit within being suffocated, so that its Mumie is loathsome and not proper for use. So likewise a body in w●ter followeth the nature of the Element, and turneth into a mucilaginous or slimy kind of putrefaction, which is also pernicious to the vital spirit or Mumie of a thing. The fire is altogether destructive both to the spirit and body, so that it wholly demolisheth it, and driveth out the Mumie wholly, unless its certain degree or quantity be observed.  
Wherhfore there are four corporeal Mumies specified by Paracelsus (viz.) of the Fire, Water, Earth, and Air, but the three former do (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as it were susuperficially and uncommodiously make up those kinds of Mumie, only that Mumie of the Air remaineth useful; and that is so far from being in the lest degree apt for the conservation of human life, that it is rather quite contrary, (to wit) more tending to antipathy than sympathy, and more veneficiall (although forbidden by the Divine Law) than beneficial. There are principally two causes of this; First the destruction of the whole body putrefying within itself; by which the Earth and water of the Microcosm, are forced to return into their first macrocosmicall ens; and seeing the other two Elements (viz. Aire and Fire) are the retinacle and stay of life, which only possess a perfect and incorrupted body, therefore that presently separates from the other three Mumies aforementioned, and retires into the living body of the Macrocosmicall Element, which receiveth it even as the field doth the essence of the dung: we do require nothing from Mumies for the preservation of human life, but the very life (which consisteth in the fire and air, or more properly) is defined to be Calor and Spirit entire, therefore they retain nothing more in themselves that may be useful for extraction.  
The other cause is the same with the former concerning the elemented parts returning to the Elements; this only excepted, that it is to be taken out of those bodies that perish by the violence of the other three Elements: But here we shall only speak (and that properly) of those that die by defect of body, or necessity of diseases; for this in respect of its decaying virtue, is not to be preferred before the other three (rejected) Mumies; for although they are 〈◊〉 dissolved by the sensible action of the eternal Elements, yet they internally corrupt them in an insensible and indiscern manner; which afterwards causeth not o● a dissension, but also an intestine conten●on to the utter ruin, destruction, and d●solution of themselves in several miners according to their degrees of predominancy: Whence proceedeth the vario● Idea of diseases, sometimes the Drop● from the pluviall impetuosity of Wate● sometimes the Fever from the Nitro-su●phurous predominancy of Fire; otherwh● the Leprosy from the impression of Earth and many more which the Physician's o● mention in their pathological Treatise  
Wherhfore this corruption of Element being quickly moved, the Mumiall B●● same of life, and vital spirit (their habitation being dissipated) must of necess● cease; and transfixed bodies being af●● this manner seized on, or surprised 〈◊〉 sudden death, have an unwholesome a●● unprofitable Mumie, improper for us● which Theophrastus calleth in the Germane tongue, Die Mumien der am Schelmen 〈◊〉 storbenen Leíber, the Mumie of execute bodies.  
Which evils may be excited in these th●● ●●mies contrarily and Antipathetically according to the imprinted infection of every ●ody, which we may gather from those that we eaten the boiled flesh of a mad Wolf 〈◊〉 Dog, who presently become mad themselves; also the boiled liquor of pestilential ●●kasses, being sprinkled upon posts, handles ●f doors, etc. do cause a most pestilential ●fection; whereof there are divers sorts; that which proceeds from the Mumie of ●orceresses, from the dust of infected Sepul●ires, and from the Mumie which draweth 〈◊〉 infection from Spermate diabolical ta●n, etc. Theophr. Paracels. in his Tract. 2. de ●stilitate, doth (upon good considerations) ●●ut obscurely handle this Pestilential infe●ion; wherefore seeing Paracelsus was spa●ng herein, we shall modestly forbear to ●eat of it, jest we should induce any one too prove of themselves) to practise such impieties.  
But to the matter; a body dying by the interception of air, receiving not tyrannical or forcible impression Elementary into ●s corporal Mass, remaineth wholly unde●troyed, and is less subject to the Elementary resolution or putrefaction, so long as ●t is preserved and kept under a moist heaven, and in the Air: And that because the evolation of the watery humour being accelerated by the air and motion, doth preserve the oily and Balsamic humour in their Essence, which would otherwise be accompanied with the watery humour; And this plainly appears by wood burned in the fire (which we vulgarly call Charcoal) and in flesh smoked (in the chimney or otherwise) by which means they are more durable, and also retain their alible and nutrimental juice entire; from whence they are usually had in great request.  
Thus it happeneth that the Mumiall spirits suffering extremely by the present evil, are drawn and retired into their chiefest (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ripeness and perfection, and are powerfully, and exactly commiscerated with their most internal substances; as a living body is more capable of any faculties, so after death being endued with this Balsamic potency more internally, more powerfully resisteth the putrefying habitude of the Elements, and defendeth itself against all encroachments of adulterating corruption. For the clearing of which there are divers arguments; (for instance) body dissected into many parts (though they have not several spirits, but inclused) do contrary to their nature leap and stir up and down with several motions; insomuch that they are vulgarly esteemed innocent and not able to die while the sun is above the Horizon: And sometimes a dog is observed to bark (as it were) and make many motions, his heart being cut out, as if he would tell Aristotle he was deceived in his opinion, when he said the heart is the first that liveth, and the last that dyeth.  
Moreover, the Balsam is not necessitated to departed from the body or habitation of the spirit, or vital Balsam, so long as it remaineth entire and unhurt, in what part soever it is so irresoluted or resolved into its Elements; and therefore nothing is here dear linquished or separated but the animating rational soul, or the informing form of man, whose presence gave a difference to every thing specifically; for a man being defunct and reduced into Mumie, is no more a man but equivocally; and the vital spirit, vegetable, natural Balsam, the Symphysis, and with it the exuberancy of the occult powers, in such a body suffer no damage.  
Therefore the aereal Mumie only of the Microcosm, being extracted and separated for the preservation of the health of man, (and for many other uses hereafter specified) is approved of; so that the person or subject during life was perfectly healthful and found, without any troublesome passion, or essential constitution of parts or offending faculty, which may occasion any Mumiall imperfection, for those procure an Antipathetical operation.   

CHAP. III. Of the Extraction of aereal Mumie.  
PAracelsus in many places wonderfully extolleth and openly professeth that the Balsam of the aereal Mumie of the Microcosm doth preserve the health of man's body, because it most powerfully resisteth all sorts of poisons received; it expelleth the contagious intoxication of the plague, and many other diseases: And that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the efficacy and virtue, in perfection of Aurum potabile, and of all other things of the greater world, even of the Philosopher's Stone, may be gathered and raised from it: wherefore I suppose it requisite to unfold this mystery more deliberately, and more accurately to set down the Extraction of it: In the pursuance whereof I find that this aereal Mumie may be separated & extracted several ways; as following.  
First, it is performed by the way of Putrefaction and separation of Elements, and their combination, so that from thence ariseth a new body in respect of the difference in its members, the Mumie being extracted hence retaineth all its former properties whatsoever, and is most ready to assist them in another.  
Secondly, the Extraction of Mumie is perfected after the manner of Quintessence, of which in our first Tract, etc.  
Thirdly, by the destruction of the Body, and afterwards transplanting the spirit of the Mumie into another vegetable body.  
Take these three Extractions particularly handled for their better explication and exposition in the Tractates following.  

The first manner of Extraction of Mumie: Or, Of the Tincture of the Microcosm.  
Corporeal Mumie is to be taken when as the substance adhering to every member, (viz.) the liver, lungs, or the whole body, (by which is understood the flesh and blood) do putrefy during the time of a Philosophical month in a vial Hermetically closed, that it may have (as it were) a mucilaginous form: the Muccago or filthy matter being wrung or drained from it, must be laid in dung to putrefy a Philosophical month, that so it may be reduced into a spagirical Embryon; let the water be separated from this Embryon matter in Balneo Mariae, and the air in Ashes; The water being again poured on the residue, and the signature duly interposited, let it putrefy another month in Balneo Mariae; than must the Water and Fire being extracted together by Ashes, the Water being separated from the Fire through Balneo Mariae, and rectifying the Fire apart by Ashes: This will so separate the Elements (though the aforesaid Embryonian Earth may yet require another purgation) as if they were resolved into their three principles. After which let that Feculent and drossy Earth be reverberated or boiled in a close vessel for four days; than let the Element of Water be distilled by a Balneall temper, that it may only consume the heterogeneous humidity; the residue is to be perfected by Ashes.  
The water that floweth upon the reverberated Earth boiling in Ashes, must three or four times by a strong fire be repelled and forced out, so shall it appear more pellucide and clear, and will be rectified with the proper Earth by the same work.  
In like manner perfect the Air upon the Earth by cohobating it to a purity and reasonable sapor.  
Than proceeding to the Fire; let that mixed with the Water, be put into a place fit for putrefaction for some few days, so shall the Empyreuma (or dross of the Fire) be abstracted from the water by an Arenarious or sandy kind of distillation; than separate again the Water from thence in Balneo Mariae, afterwards place it to putrefy for some three days mixed with the Earth; than distil it by the Sand in a strong fire, and the fire will rise up together with the Sand, which is to be separated from the Water, the fire remaining in the bottom.  
Pursue the same Infusion, Distillation, and Separation from this Element of the Earth, until nothing of that Fire remain in the bottom; the Water at length being separated (after it hath been divided from the clear Fire remaining three days) must be abstracted from it throughly by Balneo Mariae; the Fire at last being reduced to the Calor of Ashes; this will sublimate this laborious rectification being of a more weakly operation: For thus by cohobation the Airy Balsam from the Water and Aire, will be conciliated to the Fire, and the Fiery Balsam by Fire to the Water; so that the last Liquors will be respondent to the two first Principles, Mercury and Sulphur; which afterwards being rectified by a circular motion will return into their proper Centre, (viz.) the Mercurial Liquor with the Sal, but the Sulphur circulating by its self will pass into its own Centre.  
The third Principle must be perfected according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or operation following, viz. the reverberated Earth beaten upon Marble must be steeped in four times as much of the Water separated in the first distillation by the Balneo, and must again be coagulated by Ashes, and so to be continued until the Earth shall have throughly sucked up the Fire, (for it will be sublimated to the likeness of Snow) so the more impure part, as the Tares sowed in the field of Nature, hindering the juncture of familiarity and concord, shall be wholly relinquished and left rejected.  
Which earth being refined by sublimation, will truly make the third principle (viz.) Sol, which is the Mater into which the other two (Mercury and Sulphur) are to be perfectly received as the procreating Spermate of Man and Woman, being appointed and approved for a new and admirable increase, containing in itself the Portraiture and Nature of the whole World: (I mean of the Tincture extracted out of the Microcosm) and therefore called by the name of the Microcosm or little World, but rather by the title of the Microcosmicall stone of Philosophers, seeing it a Medicine for all diseases.   

The third manner of Extraction, or of aereal Mumie.  
A Third Extraction is of aereal Mumie or of the Balsam of the body prefocated and this must be done by the means of Transplantation.  
First, let the Mumie being mixed in 〈◊〉 fourth part of hot and dry earth be dissolved in a close vessel for a month, or until i● hath a mucilaginous form, than put in the seeds of such plants whose virtues are effectual against the diseases you would have cured, viz. for the Plague Antipestilentiall seeds; for Fevers the seeds of Plants contrary to them, and so of the rest; so leave them in the open air while they begin to sprout and grow; for the magnetical virtue of the seed and its spirit swelling in it, doth not only answer in proportion of Air, but the same (although often changing its nature with the spirit of it) doth as it were nourish the inward Balsamic spirit of the Mumiall Earth, and so while it thus vegetates it will associate the spiritual virtues and properties of that same Mumie with itself continually.  
Moreover, the Extraction of the same ●arbe skilfully mediated with the spirit of ●ne, after the manner of the Quintessence ●d Magisterium, will be very commodious ●●d useful for the conservation of health, ●d repelling of many diseases. Which ●●●stery of Transplantation is more amply ●●dled in the subsequent Chapter; And al●●●ugh many reasons may be given for ●●●●all Extractions, yet I shall only here lay ●wn Three as most principal and requisite 〈◊〉 show the potency and operation of the ●ore secret Medicine; the rest (through the ●●●rt and Alembick) I will leave to the professor.    

CHAP. IU. Of the Spiritual Mumie of a Micr●cosmicall living body.  
Theophrastus' Parac. (in his Book de T●●pore) having finished the four sorts 〈◊〉 Corporeal Mumie, as in the former Series; ●scendeth now to a more mystical and admirable Mumie as he expresseth in these word Quod insuper alid Mumia deture vivo existen● corpore, vel exquavis ejus parte, integris & inoffens● iis permanentibus, extrabenda, etc. There m● be also another Mumie extracted from 〈◊〉 living body, or from any member or pa● thereof remaining whole and entire, whi●● will cure many affections (otherwise incurable) by a common and easy way, b● which, as by a natural and wholesome Philtre, a loving and mutual complacenc● is procured between a man incensed against his wife; and many other excellent experiments are found in it, though some ignorant and evil disposed people will no● grant any such thing in nature; who● frivolous arguments and sophistry bette● experience hath confuted. These (Experiments) have hitherto been much concealed from the most learned, and notwithstanding have been used by the Rustical and ●●mon people, of whom some by this Mumie ●●ve caused their Herds, Geese, Hens, and ●●geons to love them, others have (with like success) given it to Dogs, Falcons, Stags, and Lions, by which they have been ta●ed, and also by the proper use of this ●●y have persuaded and alured wild ●●sts into their nets; which mystery of ●●e Magnetisme I intent not in this place ●●ther to enlarge.  
The same Paracelsus (in lib. 4. de Origine ●b. invisib. toward the end) speaketh thus, which for the benefit of the matter and ●elegancy of the stile, I have here recited in ●is own Language.) Run die Sondurch 'em ●lass schetnen, unnd das Fewr durch den ●●en geben, unnd beyder Leib bleibet claussen: So can auch der Leih seine Krafft ●n die Weite geben lassen, unnd still liegen ●●ss wohl als die Sonn durch dz Glass, und ●ompt doch selbst night dadurch: Drumb ●ird dem Leibe an sich selbst nichts zuge●essen, sondern den kraffte die anss ihm ●ben, ingleicher Weise, wie der Geschmack ●on eim Bisem, dess Leib auch still lieget. Also found auff den Grund die Bielfeltigen Experimenten in Mumia erfunden word, dass man sagt das Lheil am Menschen is't gut dazu, das ander ist gut zu den Dingen, dabon ich buy night schreiben will, biss ich zerlege die Mumien in der Himmischen Schuel, in welchen Orten erklaret werden die Ding, so euch high werden gebresten, den fie haben so gross Mysteria in ihnen, dass fie eines trefflichen Buchs well bedurffen, etc. (which is thus rendered) If the Sun can shine through the Glass, and the fire shine through the Furnace, and the bodies of each is not near, than the body also can ejaculate its virtue though it lieth still and comes no nearer than the Sun doth to the Glass, for it doth not pass through the Glass: And consequently nothing is attributed to the body but to the virtues proceeding from it, even as the sent which the Moss affords, whose body lieth and stirreth not. The like Experiments were found in the Mumie upon good grounds, whereby it was known that some part of man was good for such a thing, and some were found to do good otherwise; of which I intent not to writ now, but refer it to the Schools, when Mumie shall be Anatomised in a heavenly manner, where such things shall be further declared, which you now stand in need of; for there are contained therein extraordinary Mysteries, whose demonstration would require a great Volume.  
Which words of Parucelsus do excellently describe that Spiritual Mumie, and other Sympathetic and Antipathetical Mysteries.  
He demonstrateth the true foundation and use of the Mumie (according to its doctrine) under the example or type of the Magnet and Iron, by which virtue the Magnet doth alliciate the Iron unto it, showing by it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or true extraction of Spiritual Mumie and its hidden faculties (of which further hereafter, though he doth somewhat obliquely and obscurely express himself) by handling the thing itself, and foundation thereof in these words, Spiritum Mumiae nullius usus esse, nisi mediante vivo quoclam corpore; that the spirit of Mumie is of no use unless to a living body: which some may seem to enforce from the 29. Psal. For what profit is there in my blood, when I descend into Corruption? Although many may suppose little or nothing is here meant of Spiritual Mumie, yet if any one will narrowly search into it, by comparing truth with truth, he may (by a more diligent enquiry) find out the true concordancy of the Magnet and Iron, with their properties, nature, original and virtues: After which he will easily know how to apply the (mentioned) Example to the present purpose, and also forms of different species are received in one and the same subject: We have an Example of this in the Lithopaedio Albosii, and also in Corals, Metals, and in divers Minerals, bearing the figures and likeness of herbs and other things: Now each form (viz.) the Spirit or Theamedall form by reason of its Lapidary Murcury, and the Martial Spirit by reason of its Marshal Mercury, (in some measure) is received into the society of the Lapidary Mercury, to which the spirit of the Celestial motions particularly qualified is a faithful and impart all conductor and coadjutor; for the substances, forms, and innate powers of the Terrene existences depend on the assimilative aspect of the heavens; and therefore they both are mutually inspired by the Celestial influences, and corrivally received into the love and bosom of the aforesaid matter.  
Arte poli vinclisque nova ratione paratis.  
Thus heavens conspiring, Art doth prove  
A new found way to fetter Love.  
When as the Twin-husbands having happily celebrated their Nuptials, (with their aforesaid Spouses) by the consummation of this Marriage, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or more predominant Sulphurous Martial Spirit endued with a wonderful mobility, subdueth and more internally possesseth the whole Mercurial Lapidary liquor, the Metal merely proper being absent, & the Theamedall spirit but weakly resisting and impotently endeavouring the performance of the same duty: On the other side the Lapidary Mercury by its cognation or affinity with the enclosed particle of the Marshal Murcury, doth not only affectionately retain the Lapidary Spirit, but also the Marshal, and coagmenteth the Metal into a Lapidary body, by the mediation of the Sal; for the greater part of Mercury is Lapidary, the less Metallic.  
Thus the whole Concrete is not alike, neither Iron nor Stone, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hermaphroditical or mixture of both, but yet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in such proportion, that the Lapidary Mercury may obtain its natural matter from the Lapis, and its spirits from the Iron, the rest being permanent & existent in it in the same quality, but in a less quantity and efficacy.  
This is the History of the Natural Magnelick generation, from whence are the very principles and reasons of all its proprieties; For in that it attracteth Iron, or is attracted to it in respect of its more massy (and ponderous) body, is because the Sulphurous Martial Spirit being of a movable and noble nature is intricated in an improper the more powerful one faculty is, the weaker is the other; and contrarily one of the Contraries being settled, the other is removed.  
Lastly, whence is its Conversion to the North? briefly hence; The heaven in that part of it, the Vrsae cauda (vulgarly called the Tail of the lesser Bear, or any other Star) is the principium of this particular nature in the Magnet, comprehending the reason of its whole being, as the Moon of the Selenite stone, the Sun of the Loathes, and other Heliotropiums; or in a certain sense the Sea is the cause of all other waters; therefore the Celestial Spirits flowing into the Rudiments, Compliments, and Supplements of this Creature more abundantly by reason of the immobility of the Polary stars, of which also the contrariety of the mobible Air being a cause, is of such notable concernment, that they continually have the same motion of the Star about the Earth; (which if you desire a more narrow inspection, it is sufficiently experimented in the Tract of the Loadstone) and so that in whatsoever adversity or exigence they are, they naturally desire to escape and recreate themselves this way, by which there is a conjunction with the familiar symbolical and chiefest Celestial Spirits, and a mutual and natural inclination with all other Elements and Elementaries.  
Hitherto sufficiently of the Magnet; where ●●rst we must note (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) according to its progression, that the Magnetical Attraction proceedeth from the Sulphurous Martial Spirit, and the Celestial influence prelominant in it.  
Wherhfore it will be necessary and conveient to the exalting and extracting of the ●●burous spirit of the Microcosm, to try it by a Microcosmicall Magnet bearing affinity with the Marshal Magnet; as in the subsequent Chapter shall be more largely declared.  
with it; so the generation and Principia of the Microcosmicall Magnet is to be sought (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the Excrements of the Entrails aforesaid.  
The familiar nutriment of our nature being singularly ingested, and reduced by the Arches into the Materia prima or first matter, that liquid and Mercurial substance, (for whither else can they more commodiously apply than to the said Lapidary Mercury) For those things which the sulphurous spirit of the Microcosm doth so much traverse up and down, being liquid, do cleave unto the embracements of the superior intestines, and associateth with them though contrary to itself, not otherwise than as the form doth with the matter, is at length deduced through the Monocle.  
This Conjunction being made when as they shall draw the Magnetic powers and faculties of its Microcosmicall sulphur, even as the Lapidary Mercury did the Spirits of the Marshal, doth not only deserve the name of Mercury by its Analogy with the Lapidary Magnet (so called) but may most worthily be termed the Microcosmicall Magnes.  
That this is truly so, appeareth by that the Microcosmicall Mercury endued with the said spirit, demonstrateth that Magnetic nature, dignity, and use by many various and wonderful ways, which is conspicuous and clearly exemplifyed by that extemporaneous sympathetic Unguent which is not unknown to many, especially to Military men; for it is generally esteemed the most ready (Cure), the Instrument or Weapon only that made the Wound being duly anointed with it, wonderfuly mitigateth, and also healeth the Ulcer or Wound: So in the very Magnes of the Microcosm (being diversely disposed) sometimes it strangely stoppeth the violent solutions of the belly, and (amongst which) sometimes the Dysenteria or Bloudy-flux, which if it be Epidemical it hath its descent from above, and sometimes it greatly provokes them: And this is generally observed even by the common sort of people the said Magnet being burned or fired either by throwing burning Coals on it, or else by  Wine and pepper together, sprinkled upon it, doth with as much torment afflict the Nates depositoris inciviles, as the burning Coals themselves, were they applied to the same parts.  
Of which saith Paracel. (in Tract. 1. de modo Pharmacandi:) that the aforesaid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit of Man, (according to their severa● natures and proportion) draweth with as muc● alacrity and aptness, as is before specified of the Attractive faculty of the Loadsto● to Iron, (viz.) from the well and soun● part a sound and well disposed Spir●● from the diseased a languishing Spirit infected with that disease, as this Conjunctive appetite is natural to every things its like; and there is an easy solution of the parts of a subject when as like 〈◊〉 drawn by power of its like; in which respe●● that of Heraclitus is not absurd, Omnia fieri p● amicitiam & per litem, all things are do●● by amity and strife. Of which more amply in another place.   

CHAP. VII. Of the use of Spiritual Mumie (in general.)  
IT is affirmed before from Theophrastus, that the Spiritual Mumie extracted from ●●e proposed Magnes, is of no use, neither ●●n it effect any thing, unless a live body or vegetable Animal doth intercede, & not with●●t reason, for seeing the virtue must only ●●sue out of the body, it would be more impotent and uncapable of procuring effects worthy its original; for nothing operates beyond its species and degree; therefore it must of necessity be invested with such a substance, whose interior Anatomy according to the harmony of the Heavens doth as much agreed with it as its former substance from whence it was extracted, or whose condition is the same with the former in the series of the Celestial dignities; for it is most certain and confirmed by invincible Experience, that these Terrestrial things dispose themselves in order to these Celestial, and that what happeneth to one by the virtue of the Celestials, that presently by the concordancy of the superior (powers) is unto it, and transferred into some vegetable subject capable of the vital power o● increasing it, might by its spiritual attractor● virtue be continually augmented.  
To which may be answered, that although the Magnes of the Microcosm wil● extract some part of the spiritual, yet i● will not do it sufficiently, nor so much a● is necessary for transplanting or eradicating diseases, but this translation to another body will make it less operative, being banished from its own: Of which more at larg● in the ensuing Procession (being a continuation of this Extraction.)  
Take Magnetic Earth, into which som● spiritual Mumie being received by fomentation, let it be inseminated into seed● or implanted into some herb prope● for the disease and member you woul● Cure; as  
For the 

Jaundice  
Dropsy  
Pleurisy  
Plague  
Ulcers &  
Wounds   into 

Line-seed, Hempseed Juniperberies.  
Pimpernel, Cammocks Wormwood.  
Saint-Johns-Wort,  
Scordium, Plantain,  
Spotted Arsmart.   ●d so in the rest, by adhibiting their pro●●r guides: Let them grow and vegetate in ●●e open Air, and so the Attractive proper●y will wax much stronger, and through 〈◊〉 vegetative nature, will wholly draw and ●●ck up the Mumiall spirits, Sympathetically and Antipathetically, by the benefit of the ●●it of the World; and through the means ●f the seminal quality of its species, (if its ●roper form should degenerate) it will re●●in and keep its properties without any difficulty: And this proceeds from the congruity of forms in both; namely, in ●●e member administering Spiritual Mumie, ●nd in the seed or plants conforming to it; ●herefore, if the infected member be weak, ●●e impotency thereof will be transferred 〈◊〉 the seed or plant; if it be naturally ●●ong, they will also, after their man●er, participate: And this is readily perfected by the means aforesaid, as a kind of Magical allurement and preparative, which is apt to receive the Celestial infus●ions.  
But it is to be observed, that the plants ●r fruit must be diversely ordered (that they may the more easily work this effect) and accommodated to the nature and several conditions of the Disease: As for Example.  
of the vital World, through the Rays of the Stars opportunely applied. (But to our purpose.)  
It is now carefully to be looked unto, that the herb or tree with which the Mumie out of the sound member is mixed, may not decay or be cut, but that with all care it may be preserved alive and growing; therefore that vegetable species must be transplanted into the very kernel, near the root of a shady and green tree, the hole being firmly closed up again, that so the moisture of it may more properly be exhausted, and by applying every thing rightly, the operation may the more effectually succeed  
And it must also as carefully be observed, that the fruit or tree into which the disease is transplanted, do not grow up too suddenly and rankly, (which often happens) for such superfluous vegetation is dangerous, and hurtful for the member: This may appear by the example of Hair, which is often transplanted into a Willow, that it may grow the faster, nor is it without success; but when they are left in it beyond their proper time, being not cut down nor burned, that over rank and moist vegetation oftentimes proveth hurtful to the brain and eyes, especially to the latter; which is also dangerous to any afflicted or troubled with Physic and Fevers, (while they happily think themselves ●●ure;) which only proceeds from this er●s, that they improvidently place their ●●nies in herbs and trees of a rank or too quick ●●tation.  
Also, you must carefully provide, that 〈◊〉 choose a species temperated according to ●●e condition of the person or member in●●sted, that so it may rightly perform its ●●ty.  
Which proportion of general harmony ●very commendable: As for example, the ●ake eminent for its duration, and of a slow ●●th, is therefore most proper for the teeth ●f Children (shedding them the first seven ●ears) to be transplanted into, to avert any disease's from them, during their whole life. ●or with less reason against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or ●●stennesse of Children, a wedged piece of ●●cke is taken, with a certain quantity of ●arley corns, upon which cause the Child ●o make water for some few days, than dig from under the Oak a handful of fresh Earth, ●nd mingle it with the Barley; after which, ●it a young Oak, and put the Earth mixed with the Barley together into it, and also the aforesaid wedge of Oak, not without a mystical Mumiall reason, like this of ours; which may likewise occasion the commendations of that Shrub, which is said to be from Antiquity, (namely) a Bath made o● the blood of Infants, for curing the Lepros● and to restore corrupted flesh: So that th● (without cause of injury) hath rendre● certain Kings hateful to the Common people.  
For it is both detestable, improfitable and noxious, in respect of nutrition, to receive the parts themselves, and human blood into the body; for, illud quod nutrit, non plane corpori debet esse homogeneum, that which nourisheth aught not properly to be homogoneall with the body; because sometimes a like thing causeth evil effects; an example whereof we have in Faustina daughter of the Emperor Antonius, who drinking the blood of a Gladiator, whom she affected, it wrought, in stead of love, a strange hatred, (as Julius Capitilonus writeth:) And that Roman (of whom Schrammius speaketh in Fasciculo Historiarum) who drinking the blood which gushed out of his own vein, wonderfully forgot that Learning which before he was exquisite in: I might also instance the blood of a Cat, which sometimes having been drunk, did infuse a strange madness, with a Cat's gesture and yawling. Many other examples might be produced of this nature.  
Therefore, if it be required to give Mu●●e extracted from another, to any man, the ●●fest way is to prescribe the whole fruit increased by that transplantation to be eaten or drunk; or otherwise, give the Essence of it extracted by the benefit of the spirit of Wine; both which will be successful: Whereof more at large in the Tract of Love and Amity following.  
must be esteemed the first Cause; whence i● the first and principle motion of all things And (in lib. 1. de Generatione) he saith that the Heavens was accounted by the ancient Philosophers) for the Progenitor, or fir●● Parent:  
Nor doth subtle Scaliger (in Exere. 6. 〈◊〉 Subtle. Sect. 2.) unfitly argue against Pr●clus, That Nature is a Sublunary power; bu● in this it differs from Nature, that the u●versall Circuit of Nature is never comprehended; Nature being the Motus principium and Motion being above the Moon, no moving thing can be equal in power with the Movers but he saith truly, that this power is no separated from the Celestial bodies; that is distinct from those powers from which the●● our affections proceed; wherefore, according to their Power, Concursion, Mixtion, an● Alienation, it hath a divers Creation, Existency and Dissolution: What else is this, but th● motus principium to be in those Celestials and that the Heavens have power to effect all things?  
Thus strengthened therefore by the Authorities, I may presume with Fernel● the Physician an excellent Philosopher (in 〈◊〉 de abd. rer. Caus.) gravem eorum esse stupid●● tatem, qui sidera nihil in aera nisi calorem an● frigus, imbres aut siccitatem lumine motuque s●●ducere contendant; that such are very ignorant, who would enforce upon the Stars ●…ely a power over the Air, of causing Heat 〈◊〉 Cold, Moisture or Drought by their ●ight and Motion; if by their good Con●●●…ution they do defend and preserve the life ●f all things; why by their evil disposition ●…y they not discomodate the like? Thence 〈◊〉 say) is the first and chiefest health and con●…rvation of all things, thence also proceedeth ●…ath: Those therefore that are unskilful 〈◊〉 this Contemplation, do wholly abrogate 〈◊〉 Causes and Powers; and deny them, as if ●hey were not, contrary to the testimonies ●f Reason.  
Neither are these (powers) received in the ●ublunaries by that universal and equivocal ●ower of the Heaven, which is drawn by all and every singular thing more or less, according to the various preparation and con●itution of their Nature, to which action ●hey chief respect, and seem to govern over these Sublunaries by their Light and Motion: ●or the same operation, and especially of ●his, and of every singular part of it (of such the natures and species are for the most part divers) cannot be denied to be effected by their Influence and Aspect. Neither do the virtue or spirit of the Celestial bodies always perform their work by intermixing at the rising of the Sun, at what time the Cock is observed more earnestly to crow; which alteration the nature of the Cock doth more sensibly and accurately apprehended than any other Creature, because in the series of things every one hath its dependency from a certain Star; the Cock is properly and especially constituted in the Solary order.  
In which sense the opinion of the Saracens would not be so ridiculous and contemptible, who feign that there is a great Cock in Heaven, whose Crowing other Cocks here on Earth do only hear, and endeavour to imitate as often as they hear him Crow. And that of Plato I conceive in the same so●●e, (viz.) that in the Earth the Celestial bodies are in a Terrestrial condition, and in heaven the Terrestrial bodies are in a Celestial dignity, etc. Also according to the Philosophy of the Pythagarians, the Stars are great Systems containing in themselves whatsoever we have in the Systems or compass of the Earth, Aire, and Water: To which that of Paracelsus agreeth in Tract. 1. the pestili●. Ause dem Cider ischen Leben entspringet dash Thierische Leben dese Menschen, alle● matu●tieh auss Eigentschafft und Krafft dess Himmels, Als irr sehet an dem Haan, der schreyet die Mitternacht und den Tagan, das count ihm alles auss dem Gestirn, Buy ●un der Haan, also auch der Mensch.  
From the Sydereall life ariseth the Animal life; all which is natural from the Celestial property and quality: An example you see by the Cock, who giveth notice of the midnight, and for the break of day; which instinct he hath from Astralls: Man is in the same condition with the Cock.  
For there is a double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Essence in Man, (viz.) the body, and the life; the one is quickened and governed by the inspiration of the Heavens, the other followeth the nature of the Elements: This is not only affirmed by jamblichus and Julianus, but by all others that have studied this particular, in Sole omnes coelestium esse virtutes, that in the Sun is all the virtues of the Celestial bodies: And Proclus saith, that all the virtues of the Celestialls, do meet and are congregated into one body according to the Aspect of the Sun.  
Now let us speak of the Moon, with whom the bodies of Oysters, Cockles, and all shell Fish, do equally increase and decrease; and Timber felled out of woods, when the Moon increaseth and waxeth very light by reason of an accession of moisture withereth, and rotteth; but being cut down when of humours, and commotion in the Member, either it works not with a body of less activity, or is hindered by the indisposition of the subject. I have observed (says Marsilius) that ☽ ☌ ♀ doth move Physic very little. But concerning the particular qualities of the Moon; see Macrobius in Septimo Saturnal. towards the end; Gualterus riff, in jatro-mathematica; and Antonius Maginus de legitimo Astronomiae in Medicina usu; Theophrastus in lib. de Tempore; and Carrichterus; in all which, you may sufficiently be satisfied.  
These and many other Experiments do not only prove the Solary and Lunary power, but also that all sublunary things (in what kind soever constituted) are subject to the Stars, and that they borrow their obscure and imperceptible virtues from other Planets and Stars: And it is affirmed by the most learned, that such is the constitution of the Heavens, chief from the various permixtion of the Planets, the cause of proper motion (as hath been formerly delivered) both men and horses, and all kind of perfect Animals, are generated from the very Elements, as from the most conjunct and adjacent matter: And likewise the more imperfect Animals as Mice, Frogs, Flies, etc. (which by observation) are generated of their own accord, as it were in a moment, yet time hath here ●●e first and chiefest part; and many other ●●ings which we have mentioned are not ●●fected or produced but in their certain ●●me; which the Preacher confesseth (Ecclesiastes ●●ap. 3. v. 1.) To all things there is an appointed time and a time to every purpose ●nder the Heaven; which he manifesteth ●y a Catalogue of Examples, fitly applying that to every sigular and appointed ●●ing.  
Therefore the natural Philosophers have wisely said Motus et actionis eandem esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●d tempus qualis sit corporis ipsius ad locum & ●empus. There is the same relation of motion and action unto time, as there is of the body ●t self unto place and time: To which opinion Hypocrates consenteth (in Epidem. 2. Sect. 6.) saying all things have a solution like to the solution of the voice, and every one of these are dissolved in a certain time; for from whence is the mensuration of time but from the heavens? Therefore their power is in the Celestial causes; as in seeds the power of those things which proceed from them are in them; and the Effectrices of the most eminent mutations, are not only in the Elementary nature, but in other things having a more noble original: In which sense I understand that of Osea, (cap. 2. vers. 21. & 22.) confirming the golden Chain of nature; And in that day (saith the Lord) I will hear the Heavens, and they shall hear the Earth, and the Earth shall hear the Corn, and the Wine, and the Oil, and they shall hear Israel.  
The heavens (I say) next to the first cause is the Centre, beginning, seminary, Architect and Archetype of all natural things; this same reconciles the first with the last, and the supremest with the middle and lowest, universals with particulars, diversities with diversities, contraries with contraries, like with like, joineth, fashioneth, and perfecteth all things with all things, by a certain natural law, (but much obscured from us by reason of its too much remote variety) as you may safely confess, acknowledge and maintain, that all visible things are the work, fruit, effect, offspring, and power of Heaven, under whatsoever name or notion they are related to it.   

CHAP. IX. Of the Time destinated by the Heavens for the proposed Operations.  
SEEing therefore the power of the Heavenly bodies is so ample, according to the various ejaculations of their virtues; in which respect, the Philosopher (in 4ᵒ Physicorum) confesseth the Superior bodies to be as the forms of those things which are contained in them; and all the substances, fancies, and powers of Terrene things, depend on their affimilative countenance; which Scaliger expressly concludeth, with us; whether the World had a beginning, or is Eternal: And Plato teacheth that the proper series of things, even to the last, dependeth on every Star: This truly may very well be said, that the Condition of the Heavens do very much contribute to all kind of proposed actions, upon whose favourable influence chief depends our dispositions. But because we are not more ignorant of any thing, than of those which appertain to the Heavens, as Job himself testifieth (38. cap.) in these words, Knowest thou the Ordinances of Heaven? Canst thou set the Dominion thereof in the Earth? therefore we will (though weakly sum up some particulars relating he● unto: Wherhfore, in these operation wherein the heart and vital spirit a● Clients, the fortunate and powerful Sun to be chosen for their Patron, and to th● the Moon opportunely directed: Let the S● therefore be in the Angle of the East or We● or of the Angles of either of the M●● heavens, but chief in the Angle of the Asc●dant or of the Tenth house, having the medi●● Coeli above it, or at lest in the Plagis (o● Cadent) which next succeeds the Angle: Also, under the Signs ♈ or ♌, but chief under ♌ the ☽ beholding him; for it i● observed, that than the spirit doth so vegecate, that it may be able to resist the pestilential poison; which Marsilius reporteth to appear plainly in Babylon, and Egypt, being Regions that are under ♌, where, when the ☉ enters ♌, the Pestilence ceaseth.  
You may likewise observe, that when ♃ beholdeth ☉ in a △ or ⚹, or at lest, when the ☽ proceedeth from the Aspect of one to behold another; especially, when she passeth from the Aspect of the ☉ to ☌ ♃, for Ptolemy hath taught, that ♃ doth most perfectly agreed with the ☉: As the Mansions of the ☽ in a fiery Sign, namely, in ♈, ♌, or 〈◊〉 she fortunately aspecteth ♃ & ☉: Also, 〈◊〉 applying of Cordial things internally and eternally to the heart, is very expedient; and ●dyet of subtle aliments (or of easy di●stion) being very wholesome and nutrimen●ll; a frequent and gentle motion, a clear ●nd temperate Air, especially a cheerful ●art. The Natural virtue is governed by ♃ participating with ♀ & ☽; but when strength is to be increased in the genitals, the ☽ & ♀ are to be chosen, for 〈◊〉 makes a man fruitful and cheerful, and when therefore she is either with the ☉ or ♃, she is a fortunate Aspect: The same is likewise to be understood of the ☽, therefore she must not be in the Ecliptic, nor within the Rays of the ☉ by 12 degrees, unless by chance she be at the same minute in ☌ with the ☉: Neither must she be in her detriment, or hindered by ♄ or ♂ nor in ☍ with ☉, nor diminished in light, nor in her slow course, she must not be combust in her way, nor in the Eight, Sixth, or Ninth house, nor in the bounds of ♂ or ♄. Neither must she be found in any of the barren Signs of ♋, ♍, or ♑: But if you cannot observe these things, however take notice of ♃ or ♀ in the Ascendant, or medium Coeli, for so they come under the detriments of the ☽, and let her behold ♃ or ♀ by a △ or ⚹ Aspect: But 

Talis mens hominum, qualem Pater ipse Deorum,  
Atque hominum adducit.   

Such are our minds, and such they must be, when  
Governed by Jove the Father of Gods and Men.    
Jupiter hath so great a power over the Animal or Vital spirit, that he is said, with a Wand to Charm and Excite the mind of Man; by which they would infer, that he is able by his Aspect or otherwise, sometimes to Dull and Debilitate, other time● to Quicken and Corroborated the disposition of Men.  
In all these things Jupiter is to be looked upon, in respect of a certain Universal relation; in which one, we may conclude the faculties of the other Celestial: Also the member of the body is to be observed, and what Signs govern the infected Member, and be careful that the Luminaries be found in the Sign governing the Member; or atleast wise, that such a Sign ascends the Eastern Horizon.  
But if you can get neither of these, it will suffice if the Moon be found in the Sign of the same Quadrant; but in the interim, not neglecting the hours of the Planets (as they all them): Lastly, in whatsoever dispo●tion you elect their addicted Planets, let ●t be either in the Ascendant, or in a good Configuration to it.  
The power of which Planets over certain Diseases, Maginus doth largely treat (in lib. ●●g. Astrologiae in Medicinae usu): It shall suffice ●or the Conclusion of this Chapter to set down one or two examples:  
In the Magnetical Cure of the Eyes: Let ♃ be taken in the Ascendant, or in a good place near unto it, for the time of transplanting of Mumie, which is the principal matter; and take heed of Constellations hurtful to the Lies; (of which Maginus in cap. 1. lib. d.) Neither must the ☽ be in Earthly Signs, or joined with ♂, but rather in ♈: so likewise observe the other Patrons of this sense.  
In the Dropsy; when the Mumie is to be extracted, let the ☽ be in Watery Signs, not with too powerful ♃, nor when he is corporally in ☌ with her: But when it is to be set in the Earth and transplanted, let ♃ be than in his highest dignities, either in ♋, ♐, or ♍; or if in none of these, let the Signs themselves be in the Eastern Ascendant; let the ☽ be decreasing, diminishing in light; or at leastwise, let her be happily directed to the ☉ or ♂, which though it be more would be too long in this place to relate) and let him procure sweat by the motion of his body, still retaining the Magnetical Earth; than, having mixed it with a little new and fertile Earth, put in it the seed o● Magerome, of Table-rayall, or of Spike, and o● other herbs proper for the Brain: Afterward let them thus grow in the open Air, and the spirit of the Brain will so be transplanted, and will wonderfully vegetate with the Plant.  
In like manner, you must order the Magnetical Earth strengthened with the Mumie of the Heart, mingled with simple and pure Earth; and put in it seeds of Cordial herbs, as Mint, Borage, bugloss, or the like.  
But the third, which exhausteth the spirit of the Liver, (being mixed with pure Earth before) put in to it Hepatick, Splenetic, and Nephritick Plants; namely, Carduus Benedictus, Avens, (or Bennet) Rosemary, Seed of Ononis, (or Resbarrow) etc. and the spirits likewise of the same parts will betake themselves to it: Mingle these 3 plants or fruits in a Cucurbite, and extract their Essences by the spirit of Wine: which Essence give to any one whose favour you desire, in any thing you please; and so the Mumiall spirit extracted will presently pass into its appropriated places, and become homogeneal and conformable to them: Hence proceedeth the same mind, ●e same affection in all things, by reason of ●is union of Concordancy.  
But if the Mumie shall be extracted only ●om the Brain, than they will wonderfully ●gree in their mind, intellect, or spirit and vital ●●culty proceeding from the Brain.  
If from the Heart, they will be conjoined 〈◊〉 their vital spirit and faculty proceeding ●●om the Heart.  
If from the Liver, and other inferior members, than they will sympathize in their ●irit, or natural, or concupiscible and appetive ●culty, and in other subordinate things.  
These Mumies of the Three principal members, or the Essences of them being gi●●n, as they occasion a singular Union of concordancy, and a perpetual Conformity ●●ereof; so also do they 'cause love, and a ●ost absolute degree of friendship; for every ●ing is most inclinable to that which is ●ost like itself.   

CHAP. XII. To reconcile private or public Enemies.  
THis hath (in a manner) the same effect as the Three Mumies treated of in the precedent Chapter, this only excepted, (to wit) that the Mumie must be extracted from both parties, and likewise administered to both; for if any one should give his own Mumie to his Enemy, he would be incited in a love towards him, insomuch that he would courteously present his affection● to him, but the other would ungratefully decline him, nay, he would never desist from a deadly and inveterate hatred towards him▪  
Wherhfore, in this it must be endeavoured that a mutual Concordancy be made, and that with equal passion; therefore, the Mumies of both persons must be taken and intermingled with some kind of fertile Earth, and implanted into an herb most proper for such an operation; and than to be indifferently administered to both.   

CHAP. XII. ●o reconcile the Ape and Serpent (naturally hating one another) and other Animals, who are by nature enemies.  
THeophr. Paracelsus in lib. de Tempore (besides other Authors) doth writ ●●at Apes and Serpents do (with a certain ●●cret and more than Vatinian hatred) mutu●ly prosecute each other; and although ●is be natural to them, as to Scorpions ●nd Mice, Serpents and Cancers, the Lion and Cock, Cock and Buzzard, Wolves and ●heep, (whose skins made into Drums ●oe antipathise) which (besides Boetius and Opianus) Homer testifieth lib. 22. Iliad: 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

The Wolf and Lamb do ever disagree  
Among themselves, through their Antipathy.    
Yet may that enmity be admirably composed by means of this Transplantation (so much commended) and in stead thereof a wonderful Complacency may be had. And the same may likewise be effected in all Creatures any way discenting among themselves, as by this plainly appeareth; insomuch that the force and power of this Mystical Philosophy, doth penetrate the very principal of Nature; so that nothing can be so natural or obstinately inherent, but may be extirpated; or corrected, by this contrary of the same nature.  
But to proceed to the scope of the matter aforesaid; In the first place, let the spermes be collected with all the care as may be, and mingled together, nourishing them with a certain refined and fertile Earth; than let them be divided into two parts, (viz.) in one part, the nutriment of the Ape, Sheep, Cock; in the other part, of the Serpent, Wolf, Hawk, etc. let it be inseminated, etc. Afterward let the accrescency (or fruit) be given mutually to the Creatures to eat.  
To this chief pertaineth that admired gentleness of some wild Beasts and brute Animals which naturally fly from Man; so that oftentimes it is seen, that the most savage Beasts become tame and tractable, as Nazianzen (in carmine sacro, or his Divine Poem,) in which (precepts to Virgins) he writeth, that he himself hath seen a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lyon-keeper, riding on a Lion, who being trained up to it hath like an horse patiently endured the bridle; Which Virgil affirmeth in Aeneid. 3.  

Et juncti currum Domini subiere Leones.   

Lions were joined with one accord,  
To draw the Chariots of their Lord.   
This hath likewise been experienced by those who have triumphed in Chariots drawn with Tigers; which Silius also witnesseth in lib. 17. Of the Carthaginian War.  

— Odoratis descendens Liber ab Indis  
Egit Pampineos fraenata Tigride currus.   

From the sweet Indieses did descend amain  
Driving a Tiger in his branched wain.   
Martial, of the tamed Tiger.  
Lambere securi dextram consueta Magistri  
Tigris ab Hyrcano gloria prima jugo.   

CHAP. XIII. To procure a mutual love and affection betwixt a Man and his Wife.  
THis use of Mumie is related to the former, only this must be especially observed, (which for many reasons I modestly refer to the more prudent as followeth) Quod si Maritus uxori suam mumiam paret, loco herbarum Renibus dicatarum, Vterinas' eligere necesse sit, quales sunt: Valeriana, Rosmarinus, Satureja, Artemisia, Satyrion foemina, etc. Virtus enim appetitiva erga viros, quatenus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituta est, faeminis in matrice situatur; Proinde Spiritus Mumiae appetitivae Epatis & Renum Virilium in praedictas herbas uterinas transplantetur, ut ita ductu earundem Spiritus Mumiae Masculae in locum a natura praemonstratum, matricem nempe feliciter dirigatur.  
Quod si vero Uxor marito eandem intentant, loco uterinarum plantis, Seminibusve, membris virilibus naturali proprietate dicatis utatur, Satyrio nempe masculo, caepis & similibus; minime gentium vero menstruo, quousque tamen audaciae non raro ab improbis & incautis meretriculis perventum. Illud enim absque dubio deleterium est, citam mortem inferens. Et quanquam Sperma virile & foemineum in plantam quandam translata, eo quo distum est modo & artificio, pares effectus edant, divina tamen lege illud prorsus interdictum Proinde ad usum praedictum illa in substantia minime revocentur; Quin potius, ubi opus est, Spiritus eorundem terrae Magneticae beneficio e lumbis extrahatur.  
Yet I intent not this Mystery should be common to all, or that it should be practised by wicked persons, though such an action may be done to a laudable and good end, where the Husband may the more affectionately enjoy his Wife, according to the bond of Matrimony, or where the Husband desireth it for propagation sake, which cannot be obtained by reason of discord from his wife; in which case the Husband may with a safe conscience meliorate her nature, and make it more tractable by his Mumie: And this Extraction of his Mumie according to the most learned Professors of this Philosophy must be done under the Exaltation of ♀ and when she is happily aspected with the ☽ & ♃, (as I have formerly noted.)   

CHAP. XV. To cure both sorts of Jaundice.  
IN the first place be sure of the Mumie extracted from the three principal members 〈◊〉 that thereby the whole Mumiall spirit may in some measure be in your power; (for the Jaundice is dispersed through the whole body) let it be implanted into the seed of Line, Nock-weed, Celandine, or into some other that is proper to the Jaundice, let Onysoi (by some called Asselli) or the liquor of them, be given to the Patient; into which they being laid in any vessel in hot water are resolved: Or lastly, the excrements or dung of Geese dissolved in wine, or Juniper-berries; for by means of all these that colorated humour is preternaturally voided by the Urine: With this Mumiated urine, water every morning the Magnetical Earth, and the seeds contained in it; Afterward the seeds beginning to grow, the spirit of the Jaundice will be fully transferred into the plant; which with all the Mumiated Earth you may afterwards cast into a River, or hung it up in a Chimney to be dried; either of which is to be observed according to the disposition and constitution of the body, whose health is by his means desired; for if the body be plethorical (somewhat inclining to a Dropsy) ●e seed is to be hung up in the Smoke; but ●squalid and dry, it must be cast into the water. ●y this Art there is no kind of Jaundice though otherwise incurable) but may here ●d remedy; which may be proved even 〈◊〉 this common experience: It is usual 〈◊〉 take horses dung, some three or four clods, ●●on which the patiented having made water ●nce before, it is to be tied in a bladder or ●●nnen cloth, and hung up in a Chimney to ●●y, and afterwards cast into the fire: This experience hath oftentimes been found ●ucccessefull in curing the disease aforesaid.   

CHAP. XVIII. To cure Fevers by this Mystery.  
ALthough the best and surest way of curing Fevers, is by diaceltatesson Opo●pyron, although the matter (through the neglect of the Physician) be most perfectly dilatated by opening a vein; Notwithstanding this shall (likewise) somewhere be very useful.  
Here therefore the Mumie, both vital and natural, must be extracted, in the place and manner as aforesaid; yea, I could advice it might be from the Arteries; this being done, afterwards mix it with herbs good for the blood and resisting putrefaction; herbs proper for this use are Nettles, Fumentary, Celandine (the great) Century, Balm, Mint, Germander; let Urine be provoked by the fault of Nettles, or Sage, or Juniper-berries; with which Urine, the Magnetical Earth must afterwards be duly watered; and the accrescency of them must either be cast into the water or dried in the Air, with which the Fever will presently consume as the same shall perish.   

CHAP. XIX. Of the Oppilations of the Liver, Brain, Lungs, Spleen, Reinss, etc.  
FIrst extract the Mumie naturally answering to the affected part; than let ●e former Transplantation into herbs ●propriated to them follow; (for ex●●ple)  
〈◊〉 

Liver  
Brain  
Lungs  
Spleen  
Reinss   be infected than transplant it into 

Rue, Liverwort, Maiden hair.  
Sweet Marjoram, Bears-foot, Rue, Serpyllum.  
Nettles, Vernacle, Lung-wort.  
Stone-wort, Hedg-nettle, Germander.  
Restbarrow, Golden read, Parsley, Gromell, etc.    
Let Urine be provoked by Salt of these herbs artificially prepared; with which the Magnetical Earth must be watered to   

CHAP. XXII. Of Wounds and Ulcers.  
FIrst, (as before) take the Mumie from the places affected, into which must be inseminated by way of Transplantation, either spotted Arsmart or Comfrey, or other herbs favouring the affected parts; Let urine be provoked by Tartar, with which the Mumiated Earth is to be watered for its better nourishment: than let the accrescency be dried in the Air, and so the Disease will undoubtedly be cured.  
Where you must also note, that this Cure is oftentimes performed by the Mumiall Magnetisme, although the extraction of Mumie doth not always intercede: for in some cases it happeneth, that the weapon or instrument that gave the wound partaketh of the tacted Mumie, without the direction of the particular Medicine, especially when it hath remained long in the wounded part; for any thing that continueth long in the wounds, as a Knife, Nail, Glass, is of much less force in a sudden transition, seeing such short time can scarcely produce any effect: Or lastly, where it is embrued in blood by a deliberative transmission, or by any retention of that place: And so it serveth in stead of Artificial extraction, some part of the Mumie being thus compendiously attracted.  
Therefore when any one is either hurt, wounded, or otherwise prejudiced in this manner, Let the Dart, Knife, or Sword be thrust into the Earth, (which is the Mother, and (as it were) potentative generical branch of all Balsams, (although by this reason that operation is of little worth) that the Mumial spirit adhering to the Weapon may not evaporate; in the mean time, let the wound be bound up with the root of Mead-saffron, pounded and mingled with 3 or 4 drops of Wine, or Vinegar, or the like, for a Plaster, but the excrements (by a certain mystical virtue) is the best, or whatsoever is Balsamick and next at hand, the Weapon may be thrust into, as Lard, Balsam, Unguent, etc. Yet here is chief to be respected, those things which are of Mumie and Vsnea, which indeed is the Sylloge and Collection of Mumial spirits, and also of the spirit of the World, by whose mediation the active and passive qualities do most happily concentre: Also, that which is by some observed, is no ways absurd, in Cacoethical (or ill disposed) Ulcers, and old Fluxions which are continually running; that the sanies of a Wound being anointed with Balsam or Weapon-salve, and enclosed in a Nutshell, and afterwards hung up in a dry place under a moist Air, will most effectually further the Cure.   

CHAP. XXIII. Of the Hernia, or Burstennesse.  
FIrst, let the Mumie be extracted from the place affected, into which implant (as before) Symphytum majus, (or Walwort the greater) than hung it in the Air till it be dry; or (where, by means of the Mumial Magnes, the Mumie hath been rightly extracted) choose the Rosin tree, Cherry tree, Fir tree, etc. let the Mumie be placed at the Root, the tree being slit through the middle, and the Clift so wide, that the sick party may there conveniently make his transmission, which must be 3 times forward and backward, in nomine SS. Trinitatis, in quo merito omnia inchoanda & perficienda: and that especially in the hour and day of ♀: Let the Patient also freely void his urine upon the root of the tree; which being done, let the tree be conveniently closed up with wax; so the Hernia (or Burstennesse) being never so monstrous, having been ●ut into it as aforesaid, will in a short time be most perfectly cured (quamvis alicubi nihil reposita fuerit sanata).   

CHAP. XXIV. Of Fluxions and Salt Rheums causing pains and soreness in the Teeth and Eyes, etc.  
EXtract the Mumie of the place offended, and let it be transplanted into spotted Arssmart, etc. Notwithstanding the same may be done compendiously by the root of Groundsill plucked up with the whole herb, and rubbing the aching teeth therewith till they bleed; than presently setting the same root in the proper and native place wherein it was first plucked up, and so let it grow: Thus any ache or pain in the Teeth shall with great wonder be assuaged and cured.   

CHAP. XXV. Of Menstruous Evacuation and Retention.  
LEt the Mumie first be extracted from about the Hypocondria and Navel, which (after the usual manner) is to be implanted into Arsmart, than provoke urine by administering pennyroyal, with which wet the Mumiated Earth; than take the plant (growing to perfection) and either dry it in the Air, or burn it in the Fire.  
For the Retention of Evacuations, let the Mumie be extracted from the same places, and likewise from about the Paps; than let it be inseminated into pennyroyal, by which also urine must be provoked: Afterward, let the Excrescency be cast into the Water.   

CHAP. XXVI. Of the Consumption & Hectic Fever.  
EXtract the Mumie from the 3 principal parts, and also from the spin of the back, and chief Muscles of the body; implant it into Satyrion, and let them grow together, than transpose them into the Oak or Cherry tree; or else transplant the Mumie itself into ei●her of these, and the Patient shall amend in a short time: Also, the Tincture of the Mumie of a sound body administered to the sick person recovereth him: As I have delivered in another place.  
There is another reason of this Magnetisme more commonly and easily practised, (as thus): Let a new laid Egg be boiled in the urine of the sick party in a new Pipkin, (so as the urine may clearly cover the Egg) let it boil till the Egg be hard, than take out the Egg, and pierce it here and there, afterwards seethe it again in the same urine, always turning it, till the urine be wholly consumed; than let the Egg (being thus prepared) be buried in an Ant hill, and as the Egg consumeth, so will the Disease, by a wonderful sympathy.   

CHAP. XXVII. Of particular Blast.  
THis, according to the process of the former Magnetisme, hath nothing to peculiar to itself, only that the Mumie is to be extracted from the inferior and superior Articles, or joints of the parts affected; and (that we may not (as they say) always harp on the same string, but intermix some pleasure with profit) we will here deliver a most excellent remedy against all Blast, as well universal as particular, and indeed, a sympathetical Magic from this very Art: This Amulet is a particle of the Coffin wherein a Woman in Childbed (dying through difficulty of Delivery) hath been put, and therein laid upon the spin of her back, and buried.  
For the vegetative augmentation, and nutritive faculty of the Childbed woman is principally placed in the spin or bone of he● back, and being laid in the Coffin, is now easily attracted, and assumed by a living body▪ symbolical and agreeable to its former subject.  
From this very foundation may a Childbed woman yet alive, and other plethorical and sound persons supply another with this fruitful and admirably nutritive Mumie, so that the Extraction be made from the spin of the back, the aforesaid Magnes being laid upon it; than implanted into proper herbs; which herbs must afterwards be taken inwardly by the Patient: Thus truly there is no Disease so vehement or dangerous, but may have a remedy by this our practice; for that which seemeth most dissentaneous, may (by this) be successfully adapted and reconciled.   

CHAP. XXVIII. Against Sterlity or Barrenness: And also the manner of detracting strength from an Horse, and transmitting it into a Man, or from any Man or Beast into any other.  
IT will here be necessary to extract the Mumie of the vital and natural faculty from the ●●ine of the back, under the Armpits and hypohondriis of any pregnant body; than transplant ●t into Satyrion, or (which some think bet●er) into the common or black Thistle; and when it hath vegetated sufficiently, give it to ●he barren party; which nevertheless, that it ●ay be the more effectual, hung the said herb with all the rest about the party's neck; and ●n short time she will prove as fruitful as ●y other.  
This I say (with God's blessing) hath often been the happy means of much contentment to Noble Families, before destitute of Heirs▪  
Neither doth this Art promise' less success to those that abstract from a sound body (〈◊〉 speak not of men) the strength of thei● powers and faculties, and implant it in another: By the same Art, after this manner extract the Mumie from a sound body perfectly in health, and implant it into the black Thistle▪ which afterwards may be administered to the sick party; either in its substance, or reduced into its essence; let it be hung about thei● neck, and the sick and infirm will grow healthful and strong.  
After the like manner also you may abstract the strength from an Horse and so transmit or infuse it at pleasure into a Man▪ Mingle the sperm of the strongest Horses wit● pure Earth, implant it into the black Thistle; when it is grown to its just bigness, administer it to the party whose strength you woul● increase; let it be hung about his neck and a● the strong Horses languish the Party wil● strengthen: But you must take notice, that th● aforesaid root is to be implanted presently after the New Moon, and taken up two or thr● days before the New Moon: This is equally successful in other Beasts, whose faculty i● expedient to be communicated to Man, as th● Learned in these mysteries shall more exactly consider the occasion   
FINIS.