THE METHOD OF CHEMICAL PHILOSOPHY AND Physic.  
BEING A brief INTRODUCTION to the one, AND A true DISCOVERY of the other.  
Namely, of Diseases, 

Their Qualities,  
Causes,  
Symptoms, And  
Certain Cures.    
The like never before extant in English.  
LONDON Printed by J. G. for Nath: Brook, at the Angel in Cornhill. 1664.   

The Preface.  
ALthough I might have retained to my proper use this excellent Tractate; yet, considering that Veritatem celare, est Aurum sepelire, and convinced with charity and commiseration of so many diseased, left as desperate; and with desire of directing those that seek the splendour of powerful Physic; I could no longer withhold it from public view; not doubting its kind reception from all that prefer native truth, before fucated error (which needs so many volumes to cloak its deformities;) but confident of their acknowledgement that herein I have rightly improved my Talon, as indeed I have endeavoured, for the good, not so much of myself, as of many; divulging, not only the kernel of Physical Philosophy, and a Treasure for health, but even many Chemical Arcanaes' also openly demonstrated, and friendly tendered; to all which to add their due praise, would too much swell a Preface, and too little satisfy the Reader, when the work itself doth so briefly, so apertly, so completely demonstrate it, that to speak it here, were but to hold a Candle to the Sun, or to hand thee a Torch in the clearest Noon day.  
Farewell therefore, and with me implore the donor of every good gift, to give thee understanding of the truth, to the glory of his great name, and the utility of thy infirm neighbour.  
Amara licèt VERITAS  
Non amarescit CHARITAS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

Books Printed for Nath. Brook, at the Angel in Cornhill.  

Excellent Tracts in Divinity, Controversies, Sermons, etc.  
Catholic History, collected and gathered out of Scripture, Councils, and ancient Fathers; in answer to Dr. Vanes Lost Sheep returned home: by Edward Chesenhale, Esq  
Bishop Morton on the Sacrament.  
Grand Sacrilege of the Church of Rome, in taking away the sacred Cup from the Laity at the Lords Table: by Daniel Featley.  
Quakers Cause at second hearing, being a full Answer to their Tenets.  
Re-assertion of Grace, Vindiciae Evangelii, or Vindication of the Gospel: a Reply to Mr. Anthony Burges's Vindiciae Legis, and to Mr. Rutherford: by Rob. Town.  
Anabaptists anatomised and silenced, or a Dispute with Mr. Tombs by Mr. J. Cragg, where all may receive clear satisfaction.  
A Cabinet-Jewel, wherein is Man's misery and God's mercy set forth, in eight Sermons; with an Appendix concerning Tyches, and expediency of Marriage in public Assemblies: by the same Author Mr. J. Cragg.  
A Glimpse of Divine Light▪ being an Explication of some passages exhibited to the Commissioners at Whitehall, for Approbation of publ●que Preachers, against J. Harrison of Land-Chappel, Lancashire.  
The zealous Magistrate, a Sermon: by T. Threscot.  
New Jerusalem, in a Sermon for the Society of Astrologers, in the Year 1651.  
Divinity no enemy to Astrology, a Sermon for the Society of Astrologers in the year 1653. by Dr. Tho. Swaddling.  
Britannia Rediviva, a Sermon before the Judges, Aug. 1648. by J. Shaw Minister of Hull.  
The Princess Royal, in a Sermon before the Judges, March 24. by J. Shaw.  
Judgement set, and Books▪ opened, Religion tried whether it be of God or man, in several Sermons: by J. Webster. Quarto.  
Israel's Redemption, or the Prophetical History of our Saviour's Kingdom upon earth: by K. Manton.  
The cause and cure of Ignorance, Error, and Profaneness; or a more hopeful way to grace and salvation: by R. Young, Octavo,  
A Bridle for the times, tending to still the murmuring, to settle the wavering, to stay the wandering, and to strengthen the fainting: by J. Brinsley of Yarmouth.  
Comforts against the fear of death, wherein are discovered several evidences of the work of grace: by J. Collins of Norwich.  
jacob's Seed, or the excellency of seeking God by prayer: by Jer. Burroughs.  
The sum of Practical Divinity, or the grounds of Religion in a Catechistical way: by Mr. Christopher Love, late Minister of the Gospel; an useful piece.  
Heaven and Earth shaken, a Treatise showing how Kings and Princes, and all other Governments, are changed: by J. Davis Minister in Dover.  
The Treasure of the Soul, wherein we are taught by dying to sin, to attain to the perfect love of God.  
A Treatise of Contentation, sit for these sad and troublesome times: by I Hall Bishop of Norwich; where all may receive full satisfaction.  
Select thoughts, or choice helps for a pious spirit, beholding▪ the excellency of her Lord Jesus: by J. Hall B. of N.  
The holy Order or Fraternity of Mourners in Zion; to which is added, Songs in the night, or cheerfulness under afflictions: by J. Hall Bishop of Norwich.  
The Celestial Lamp, enlightening every distressed soul from the depth of everlasting darkness: by T. Fetiplace.  
The Moderate Baptist in two parts; showing the Scripture▪ way for the administering of the Sacrament of Baptism, discovering the old error of Original sin in Babes: by W. Brittin.  
Dr. Martin Luther's Treatise of Liberty of Christians; an useful Treatise for the stating Controversies so much disputed in these times about this great point.  
The Key of Knowledge, a little book by way of Questions and Answers, intended for the use of all degrees of Christians, especially for the Saints of Religious Families: by old Mr. John Jackson that famous Divine.  
The true Evangelical Temper; a Treatise modestly and soberly fitted to the present grand concernments of the State and Church: by old Mr. John Jackson.  
The Book of Conscience opened and read by the same Author.  
The so much desired and learned Commentary on the whole 15 Psalm, by that Reverend and Eminent Divine, Mr. Christopher Cartwright, Minister of the Gospel in York; to which is affixed a brief account of the Author's Life and Work, by R. Bolton: with Mr. Edward Leighs' Epistle annexed in commendation of the Work.  
The Judges Charge, delivered in a Sermon before Mr. Justice Hall, and Sergeant Crook, Judges of Assize, at St. Mary Overeys in Southwark: by R. Parr, M. A. Pastor of Camberwell in Surrey: A Sermon worthy perusal of all such persons as endeavour to be honest and just practitioners in the Law.  
The Saint's Tombstone, being the Life of that virtuous Gentlewoman Mistress Dorothy Shaw, late Wife of Mr. John Shaw, Minister of the Gospel at Kingston upon Hull.  
Gospel-Revelations in three Treatises, viz. 1. The Nature of God. 2. The Excellency of Christ. 3. The Excellency of Man's Immortal Soul: by Jer. Burroughs.  
The Saint's happiness, together with the several steps leading thereunto, in 41. Lectures on the fifth of Matthew, called the Beatitudes of Christ: by Jer. Burroughs; being the last Sermons he ever preached, both put forth by the same testimony that published his former Works.  
The Iron Rod, a Prophetical Treatise.  
A Discourse concerning Liberty of Conscience, in which are contained Proposals about what liberty in this kind is now politically expedient to be given, and several reasons to show how much the peace and welfare is concerned therein, by R. T.  
No necessity of Reformation of the bublick Doctrine of the Church of England: by J. Pearson, D. D.  
An Answer to Dr. Burges' Word by way of Postscript, in vindication of no necessity of Reformation of the public Doctrine of the Church of England: by Dr. Pearson.  
Dr. Daniel Featly revived, proving that the Protestant Church, and not the Catholic, is the only visible and true Church; in a Manual preserved from the hands of the Plunderers, with a succinct history of his life and death: published by John Featly, Chaplain to His Majesty.  
The Scotch Covenant condemned, being a full answer to Mr. Douglas his Sermon, preached at the King's Coronation in Scotland, wherein His Sacred Majesty is vindicated; by a Loyal and Orthodox hand.  
The Royal Prerogative vindicated, in the converted Recusants convinced by Scripture, Reasons, Fathers, and Councils, that the Oath of Abjuration compared with those of Allegiance and Supremacy, containeth nothing but what may be taken by every pious Christian, and lawful subjects; with divers other things annexed in relation to the King's Supremacy: by J. Cragg; a learned piece.  
A Manual of Miscellaneous Meditations, Apothegms, Observations, Characters, and Essays; worthy the consideration of all: by R. R.  
Christ's gracious intention for peace and mercy towards sinners, in a Sermon at St. Paul's before the Lord Major, and Aldermen: by R. Parr, Minister at Camberwell in Surrey.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or God made Man; a Tract proving the Nativity of our Saviour to be on the 25. of December: by the learned J. Selden.  
The Works of that Reverend Prelate Joseph Hall, late Bishop of Norwich, collected into one Volume, being the third Tome, in Folio.  
The sinner's Remembrancer, or a serious warning to the wicked to prevent their destruction, and hasten their reformation: to which is added Christ's gracious intention for peace and mercy towards sinners: by Rich. Parr, D. D. Rector of Bermondsey in Southwark.  
Divine Meditations upon the Grand and Lesser Festivals, commanded to be observed in the Church of England by Act of Parliament; whereunto is subjoined, A Meditation upon the Murder of King Charles the first on Jan. 30 1648. and a Commemoration of the Martyrdom of the late William Land, Archbishop of Canterbury, by Edmund Gayton.  
The Reformed Presbyterian; humbly offering to the consideration of all pious and peaceable spirits, several Arguments for Obedience to the Act of Uniformity; as the way to Unity, and endeavouring to demonstrate by clear inferences from Scripture, etc. from the writings of Mr. Paul Bains, Mr. Hildersham, Mr. Baxter, Mr. Robert Bolton, and other learned Divines, that there is nothing required by the Act of Uniformity, that is forbidden by the Law of God: by R. Littler.  
Observations Censures, and Confutations of notorious Errors in Mr. Hobs' Leviathan, and other his Books; to which are annexed Occasional Animadversions on some writings of the Socinians, and such Heretics of the same opinions with him: by William Lucy, Bishop of S. Davis.  
A Tract worth the perusal of all learned men, in which the Church of England is defended.   

Admirable and learned Treatises of Occult Sciences in Philosophy, Magic, Astrology, Geomancy, Chemistry, Physiognomy, and Chiromancy.  
Magic and Astrology vindicated: by H. Warren. Lux Veritatis, Judicial Astrology vindicated, and Demonology confuted: by W. Ramsey, Gent.  
An Introduction to the Teutonick Philosophy, being a determination of the Original of the Soul: by C. Hotham Fellow of Peter-house in Cambridge.  
Cornelius Agrippa his fourth Book of Occult Philosophy, or Geomancy; Magical Elements of Peter de Abano, the nature of spirits; made English by R. Turner.  
Paracelsus Occult Philosophy, of the mysteries of Nature, and his secret Alchemy.  
An Astrological Discourse, with Mathematical Demonstrations; proving the influence of the Planets and fixed Stars upon, Elementary Bodies: by Sir Christ. Heydon,  
Merlinus Anglicus Junior, The English Merlin revived, or a Prediction upon the affairs of Christendom, for the year 1644▪ by W. Lilly.  
England's Prophetical Merlin, foretelling to all Nations of Europe, till 1663. the actions depending upon the Influences of the Conjunction of Saturn and Jupiter, 1642. by W. Lilly.  
The World's Catastrophe, or Europe's many mutations, until 1666. by W. Lilly.  
An Astrological Prediction of the Occurrences in England, part in the years 1648, 1649, 1650. by W. Lilly.  
Annus tenebrosus, or the dark Year; or Astrological Judgements upon two Lunary Eclipses, and one admirable Eclipse of the Sun in England.  
An easy and familiar way, whereby to judge the effects depending on Eclipses: by W. Lilly.  
Supernatural Sights and Apparitions seen in London, June 50. 1644▪ by W. Lily: as also all his Works in one Volume.  
Catastrophe Magnatum, an Ephemerideses for the Year 1652. by N. Culpepper.  
Teratologia, or a discovery of God's Wonders, manifested by bloody rain and waters: by J. S.  
Chiromancy, or the art of divining, by the Lines engraven in the hand of man by Dame Nature, in 198. Genitures; with a learned Discourse of the soul of the world, by G. Wharton, Esq  
The admired Piece of Physiognomy, Chiromancy, Metoposcopy, the symmetrical proportion, and signal moles of the body, the Interpretation of Dreams; to which is added the Art of Memory illustrated with Figures: by R. Sanders, Folio.  
The no less exquisite than admirable Work, Theatrum Chemmicum Britannicum, containing several Poetical pieces of our famous English Philosophers, who have written Hermetick mysteries in their own ancient Languages; faithfully collected in one Volume, with Annotations thereon: by the indefatigable industry of Elias Ashmole, Esq illustrated with Figures.  
The way to Bliss, in three Books; a very learned Treatise of the Philosophers-stone, made public by Elias Ashmole, Esq  
Themis Aurea, the Laws of the Fraternity of the Rosy Cross, in which the occult secrets of their Philosophical Notions are brought to light: written by Count Mayerus, and now Englished by T. H.  
Nature's Secrets, or the admirable and wonderful History of the generation of Meteors, describing the temperatures of the Elements, the heights, magnitudes, and influences of the Stars, the causes of Comets, Earthquakes, Deluges, Epidemical Diseases, and Prodigies of precedent times; with presages of the Wether, and descriptions of the Weatherglass: by T. Wilsford.  
Blagrave's admirable Ephemerideses for the Years 1659., and 1660.  
Euclids Elements in fifteen Books in English, completed by Mr. Barrow of Cambridge.   

Excellent Treatises in the Mathematics, Geometry, of Arithmetic, Surveying, and other Arts or Mechanics.  
THe incomparable Treatise of Tactomet●ia, seu Tetagmenometria, or the Geometry of Regulars, practically proposed after a new and most expedious manner; together with the Natural or Vulgar, by way of mensural Comparison, and in the Solids, not only in respect of magnitude or dimension, but also of gravity or ponderosity, according to any metal assigned; together with useful experiments of measures and weights, observations on Gauging, useful for those that are practised in the Art Metrical: by T. Wybard.  
Tectonicon, showing the exact measuring of all manner of Lands, Squares, Timber, Stone, Steeples, Pillars, Globes, as also the making and use of the Carpenter's Rule, fit to be known by all Surveyors, Land-meters, Joiner's, Carpenters, and Masons: by D. Diggs.  
The unparallelled work for ease and expedition, entitled, the exact Surveyor, or the whole art of surveying Land, showing how to plot all manner of Grounds, whether small Enclosures, Champain, Plain, Wood▪ lands, or Mountains, by the plain table; as also how to find the Area, or content of any Land, to protect, reduce, or divide the same; as also to take the plot or chart, to make a Map of any manor, whether according to Rathburn, or any other eminent Surveyors method; a Book excellently useful for those that sell, purchase, or are otherwise employed about buildings: by J. Eyre.  
The golden treatise of Arithmetic, natural and artificial, or Decimals, the theory and practice united in a sympathetical proportion betwixt Lines and Numbers, in their quantities and qualities; as in respect of form, figure, magnitude and affection, demonstrated by Geometry, illustrated by Calculations, and confirmed with variety of examples in every species; made compendious and easy for Merchants, Citizens, Seamen, Accomptants, etc. by Thomas Wilfsord, Corrector of the last Edition of Record.  
Semigraphy, or the Art of short-writing, as it hath been proved by many hundreds in the City of London, and other places, by them practised and acknowledged to be the easiest, exactest, and swiftest method; the meanest capacity by the help of this book with few hours practice may attain to a perfection in this Art: by J. Rich Author and teacher thereof, dwelling in Swithins Lane in London.  
Milk for Children, a plain and easy Method teaching to Read and Writ, useful for Schools and Families: by J. Thomas, D. D.  
The Painting of the Ancients, the History of the beginning, progress, and consummating of the practices of that noble Art of Painting: by F. Junius.  
The Conveyance of Light, or the complete Clerk and Scrivener's Guide, being an exact Draught of all Precedents and Assurances now in use: Likewise the forms of all Bills, Answers, and Plead in Chancery, as they were penned by divers learned Judges, eminent Lawyers, and great Conveyancers, both ancient and modern; whereunto is added a Concordance from K. Richard the third to this present time.  
The so well▪ entertained Work, the new World of English Words, or a general Dictionary, containing the Terms, Etymologies, Definitions, and perfect Interpretations of the proper significations of hard English words, throughout the Arts and Sciences, liberal or mechanic; as also other subjects that are useful or appertain to the Language of our Nation. A Work very necessary for strangers as well as our own Countrymen, for all persons that would rightly understand what they discourse or read: collected and published by E. P.  
The modern Assurancer, the Clerk's Directory, containing the practic part of the Law, in the exact forms and draughts of all manner of Precedents for Bargains and Sales, Grants, Feoffments, Bonds, Bills, Conditions, Covenants, Jointures, Indentures, to lead the uses of Fines and Recoveries, with good Provisoes and Covenants to stand seized, Charter-parties for Ships, Leases, Releases, Surrenders, etc. and all other Instruments and Assurances now in use: intended or all young students and practisers of the Law, by John Hern.  
The Perfect Conveyancer, or several select and choice Precedents such as have not formerly been printed; collected by four several Sages of the Law, viz. Sir Edward Henden, Will▪ Noy, Robert Mason, and Henry Fleetwood.  
Moor's Arithmetic, the second Edition, much refined, and diligently cleared from the former mistakes of the Press; a work containing the whole Art of Arithmetic, as well in numbers as species, together with many Additions by the Author, is come forth an excellent piece.  
Likewise Exercitatio Eleiptica Nova, or a new Mathematical Contemplation on the Oval Figure called the Eleipsis, together with the two first Books of Mydorgius, his conics analyzed and made so plain, that the Doctrine of Conical Sections may be easily understood; a Work much desired, and never before published in the English Tongue: by Ionas Moor, Surveyor General of the great Level of the Fens.  
The Scales of Commerce and Trade, the mystery revealed as to traffic with a Debtor and Creditor, for Merchant's Accounts, after the Italian way and easiest method; as also a treatise of Architecture, and a computation as to all the charges of building: by T. Wilsford, Gent.   

Excellent and approved Treatises in Physic, Chirurgery, and other more familiar Experiments in Cookery, Preserving, etc.  
CVlpeper's Semiatica Vranica, his Astrological Judgement of Diseases from the decumbiture of the sick, much enlarged; the way and manner of finding out the change and end of the Disease; also whether the sick be likely to live or die, and the time when recovery or death is to be expected, according to the judgement of Hypocrates and Hermes Trismegistus; to which is added Mr. Culpepers' Censure of Urines.  
Culpeper's last Legacy left to his Wise for the public good, being the choicest and most profitable of those secrets in Physic and Chirurgery, which whilst he lived were locked up in his breast, and resolved never to be published till after his death.  
Culpeper's School of Physic, or the experimental practice of the whole Art, so reduced either into Aphorisms, or choice and tried Receipts, that the freeborn students of the three Kingdoms may in this method find perfect ways for the operation of such medicines, so Astrologically prescribed, as that they may themselves be competent Judges of the Cures of their Patients: by N. C.  
The expert Doctors Dispensatory, the whole Art of Physic restored to practice, with a survey of most Dispensatories extant; a Work for the plainness and method not to be paralleled by any; with a Preface of Mr. Nich. Culpeper's too the Reader in its commendation: by P. Morellus, Physician to the King of France.  
The Yorkshire Spa, or the virtue and use of that Water in curing of desperate Diseases, with directions and rules necessary to be considered by all that repair thither.  
Medicina Magica tamen Physica, Magical but Natural Physic, containing the general Cures of Infirmities and Diseases belonging to the bodies of men, as also to other Animals or domestic Creature, by way of Transplantation, with a description of the most excellent Cordial out of Gold: by Sam. Boulton of Salop.  
Helmont disguised, or the vulgar errors of impartial and unskilful practisers of Physic confuted, more especially as they concern the Cures of Fevers, the Stone, the Plague, and some other Diseases, by way of Dialogue, in which the chief Rarities of Physic are admirably discoursed: by J. T.  
J. Tredescant's Rarities, with the varieties of his Gardens, published by himself.  
Art's master▪ piece, or the beautifying part of Physic; whereby all defects of Nature of both sexes are amended, age renewed, youth continued, and all imperfections fairly remedied: by B. T. Dr. of Ph. fitted for the Ladies.  
An Elenchus of Opinions concerning the cure of the Small Pox, and French Pest: by T. Whitaker, Physician to his Majesty.  
Gregorius Horsly, Operum medicorum & Institutiones medicas, in tres Tomos, Folio.  
William Clows his Chirurgical Observations for those that are burned with the flames of Gunpowder, as also of the curing of wounds, and Lues venerea.  
The work of that famous Chirurgeon Mr. John Banister, concerning tumors, Wounds, Ulcers, etc. being a store-house of all sorts of medicines belonging to the Surgeons use.  
The Art of Simpling, an introduction to the knowledge of gathering of Plants, wherein the definitions, divisions, places, descriptions, differences, names, virtues, times of gathering, temperatures of them, are compendiously discoursed of; also a discovery of the lesser world: by W. Coles.  
Adam in Eden, or Nature's Paradise; the History of Plants, Herbs, and Flowers, with their several original names, the places where they grow, their descriptions and kinds, their times of flourishing and decreasing; as also their several signatures, anatomical appropriations, and particular physical virtues, with necessary observations on the seasons of planting and gathering of our English Plants. A Work admirably useful for Apothecaries, Surgeons, and other ingenious persons, who may in this Herbal find comprised all the English physical Simples, that Gerard or Parkinson in their two voluminous Herbals have discoursed of; even so as to be on emergent occasions their own Physicians, the Ingredients being to be had in their own Fields and Gardens: published for the general good, by W. Coles.  
The Queen's Closet opened, incomparable secrets in Physic, Chirurge●y, Preserving, Candying, and Cookery; as they were presented to the Queen by the most experienced persons of our times; many whereof were honoured with her own practice.  
The perfect Cook, a right method in the Art of Cookery, whether for Pastry or a la mode Kickshaws, with fifty five ways of dressing Eggs: by M. M.  
The accomplished Cook, the mystery of the whole Art of Cookery, revealed in a more easy and perfect method then hath been published in any Language; expert and ready ways for the dressing of Flesh, Fowl, and Fish, the raising of Pastes, the best directions for all manner of Kickshaws, and the most poignant Sauces, with the terms of Carving and sewing, the Bills of Fare, and exact account of all Dishes for the season, with other a la mode Curiosities, together with the lively Illustrations of such necessary figures as are referred to practice: approved by the many years experience, and careful industry of Robert May, in the time of his attendance on several persons of Honour.   

Elegant Treatises in Humanity, History, description of countries', Romances and Poetry.  
OEdipus, or the Resolver of the secrets of Love and other natural Problems, by way of Question and Answer.  
The admirable and most impartial History of New England, of the first Plantation there in the year 1628. brought down to these times; all the material passages performed there, exactly related.  
America painted to the Life, the History of the Conquest, and first original undertaking of the advancement of Plantations in those parts, with an exact Map: by F. Gorges, Esq  
The tears of the Indians, the History of the most bloody and most cruel proceed of the Spaniards in the Islands of Hispaniola, Cuba, Jamaica, Mexico, Peru, and other places of the West-Indies; in which to the life are discovered the Tyrannies of the Spaniards, as also the justness of our War so successfully managed against them.  
The illustrious Shepherdess. The imperious Brother, written originally in Spanish by that incomparable Wit▪ Don John Perez de montalban's, translated at the request of the Marchioness of Dorchester, and the Countess of Strafford: by E. P.  
The History of the Golden Ass, as also the Love of Cupid and his Mistress Psyche: by L. Apuleius, translated into English.  
The Unfortunate Mother, a tragedy: by T. N.  
The Rebellion, a Comedy: by R. Rawlins.  
The Tragedy of Messalina the insatiate Roman Empress: by N. Richard's.  
The Floating Island: a Trage●comedy acted before the King by the students of Christ Church in Oxon, by that renowned Wit, W. Strode; the songs were set by Mr. Henry Laws.  
Harvey's Divine Poems, the History of Balaam, of Jonah, and of St. John the Evangelist.  
Fons Lachrymarum, or a Fountain of tears, the Lamentations of the Prophet Jeremiah in Verse; with an Elegy on Sir Charles Lucas: by J. Quarles.  
Nocturnal Lucubrations, with other witty Epigrams and Epitaphs: by R. Chamberlain.  
The admirable ingenious satire against Hypocrites.  
Wit restored, in several select Poems, not formerly published by Sir John Menis▪ and Mr. Smith, with others.  
Sportive Wit, and Muse's merriment, a new spring of Drollery, Jovial Fancy, etc.  
Wit's Interpreter, the English Parnassus, or a sure Guide to those admirable accomplishments that complete the English Gentry in the most acceptable qualifications of discourse or writing. An art of Logic, accurate Compliments, Fancies; Devices, Experiments, Poems, Poetical Fictions, and a la mode Letters: by J. C. the second Edition; to which is added these several Courtly Games, viz. Ombre, Piquet, Chess, Gleek, and Cribbage, etc.  
Wit and Drollery, with other jovial Poems, with new additions: by Sir J. M. M. L. M. S. W D. the second Edition.  
The Mysteries of Love and Eloquence, or the Arts of Wooing and Complementing, as they are managed in the Spring Garden, Hid Park, the New Exchange, and other eminent places: A work in which is drawn to the life the deportments of the most accomplished persons; the mode of their Courtly▪ entertainments, treatment of their Ladies at Balls, their accustomed Sports, Drolls, and Fancies; the witchcrafts of their persuasive Language in their approaches, or other more secret dispatches: by E. P.  
Naps upon Parnassus, a sleepy Muse ●ipt and pinched, though not awaked: such Voluntary and Jovial Copies of Verses, as were lately received from some of the Wits in the Universities in a Frolic; dedicated to Gondibert's Mistress by Captain Jones and others. Whereunto is added, for the demonstration of the Author's Prosaic Excellencies, his Epistle to one of the Universities, with the Answer; together with two Satirical Characters of his own, of a Temporizer, and an Antiquary, with marginal notes by a Friend to the Reader.  
J. Cleaveland Revived, Poems, Orations, Epistles, and other of his Genuine Incomparable Pieces: a second Impression, with many Additions.  
The Exquisite Letters of Mr. Robert Loveday, the late admired Translator of the Volumes of the same Romance Cleopatra, for the perpetuating his memory, published by his dear Brother Mr. A. L.  
A new English Grammar, prescribing certain rules for Foreigners to learn English; as also a new method to learn the Spanish and Portugal Tongue; fitted for all that desire to know the Ling: by James Howel.  
England's Worthies, select Lives of 47. most eminent Persons from Constantine the Great, to the late times: by W. Winstanley, Gent.  
The Proceed of the High Court of Justice against the late King Charles, with his Speech upon the Scaffold, and other proceed, Jan. 30. 1648.  
The Character of Spain, or Epitome of their Virtues and Vices.  
The Character of Italy, or the Italian anatomised by an English Chirurgeon.  
The Character of France, to which is added Gallus Castratus, or an Answer to a Pamphlet called, The Character of England; as also a fresh Whip for the Monsieur, in answer to his Letter: the second Edition.  
Historia Plantarum, in 2. Books, by Abrah. Crawley; an ingenious Poem in Latin.  
Pharamont, or the History of France, a new Romance, by the Author of Cassandra and Cleopatra. in folio.  
The Trial of the pretended Germane Princess.  
King Charles the First his Meditations in 24o. With his Majesty's Reasons against the High Court of Justice: Also the Papers that passed betwixt his Majesty and Mr. Alex. Hinderson. Fit to be used by all persons in private Families. 6d▪ price.  
Rules and orders anciently used against engrossing of Corn.  
The general doctrine of Equations reduced to Precepts.  
Rules and Directions for young Divines. 12.  
Mr. Jer. Rich's poems, writ in a fit of sickness.  
A Looking▪ Glass for Saints and Sinners; an Exposition on St. John: by Samuel Smith, Author of David's Repentance and great Assize.  
The Complete Midwife's Practice enlarged, in the most weighty and high concernments of the Birth of man, containing a perfect Directory, or Rules for Midwives and Nurses; as also a Guide for Women in their Conception, bearing, and nursing of Children, from the experience of our English, viz. Sir Theodore Mayern, Dr. Chamberlain, Mr. Nich. Culpepers, and others of foreign Nations: with instructions of the Queen of France's Midwife to her Daughter, a little before her death, touching the practice of the said Art: The third Edition enlarged, with the addition of Sir Theodore Mayern's rare Secrets in Midwifrey, with the approbation of sundry the most knowing Professors of Midwifery now living in the City of London, and other places, viz. R. G. J. D. M. S. T. B. W. C. M. H. Practitioners of the said Art: With a further▪ discovery of those Secrets kept close in the breast of Mr. Nich. Culpeper, and other English Writers, never made public till now. A Work so plain, that the weakest capacity may easily attain the knowledge of the whole Art, illustrated with several Cuts in Brass.  
Parson's Law, or a view of Advowsons', wherein is contained the Rights of the Patrons, Ordinaries, and Incumbents to Advowsons' of Churches, collected out of the whole body of the Common Law: by William hugh's, Esq.  
The Woman's Counsellor, or the Feminine Physician, modestly treating of such occult accidents and secret Diseases incident to that Sex.  
Dictionarum minus, a compendious Dictionary, English-Latine, and Latin▪ English, wherein the Classical Words of both Languages are rendered: by Christopher Wase, M. A. Master of the Free-School in Tunbridge.  
Fax nova Linguae Latinae, a new Torch to the Latin Tongue, so enlightened, that besides the easy understanding of▪ all Classical Authors, there is also laid open a ready way to write and speak Latin well and elegantly; being very useful for Gentlemen, Lawyers, and young Clerks; either for Englishmen that desire to better their knowledge in the Latin Tongue, or for strangers to learn and speak English; with the several Judgements of many learned Scholars on the whole Work.  
The British Physician, or the nature and virtues of English Plants; exactly describing such Plants as grow naturally in our Land, with their several names, natures, places, times when to gather them, their applications, temperatures, virtues, and Physical uses; and also of all such foreign Herbs, Roots, and Plants as are brought hither, or useful in Physic or Chirurgery with us; by means whereof people may gather their own Physic under every hedge, which is most effectual for their health; for what Climate soever is subject to any particular Disease, in the same place there grows a Cure.  
Rareties, or the incomparable Curiosities in secret writing, both as well by Waters as Ciphers, explained and made familiar to the meanest capacity; by which Ministers of State may manage the Intrigues of Court, and grand Concerns of Princes, the Ladies communicate their Amours, and every ordinary person (only capable of legible writing) may order his private affairs with all imaginable safety and secrecy▪ Published to promote the public, to delight the ingenious, and encourage the industrious; by G. B. Gent.  
The History of the Turkish Wars in Hungary, Transylvania, Austria, Silesia, and other Provinces of the Germane Empire from the first invasion of Amurath the second, Anno 1432. to this present year 1664. To which is prefixed a short discourse of the State and Government of the said Provinces.  
The Method of Chemical Philosophy and Physic; being a brief Introduction to the one, and a true discovery of the other; namely of Diseases, their Qualities, Causes, Symptoms, and certain Cures: the like never before extant in English.   

Several sorts of Plays.  
Thracian Wonder.  
Spanish Gipsy.  
Gammer Gurton's Needle.  
The merry Milkmaid.  
The Wedding, quarto: by Mr. Shirley▪  
The humorous Lieutenant.  
Beggar's Bush.  
Love's Mistress.  
The scornful Lady.  
Imperiale.   
FINIS.   


An Introduction to Chemick Philosophy and Physic.  
HOw hard and high a point it is to handle (what shall I say? to unfold and show naked to the sight) the Living and Vital Philosophy, it is hence manifest, that (as far as I know) it hath not by any man been undertaken. The ancient Philosophers and wise Old-men have involved and enwrapped the mysteries of Secrets and Vital Philosophy in shadowed Sentences; and they delivered it over upon the same condition that they received it: as we may see in the Epistle of Plato which he writ to Dionysius, in which we read it thus written; You say that Nature is not sufficiently demonstrated and explained unto you, which is the chief thing; therefore it is to be entreated upon, but yet by aenigms and obscure sentences; so that if any shall happen to the table by Sea or Land, which shall read these but not understand them, what shall they do but rest amazed the five years' silence of Pythagoras? What did Sphinx among the Egyptians but contend that Aenigms and Mysteries were to be taught and promulged in a mystical sense? Concerning the more profound Philosophers and Physicians, which have used a more divine original of their Art; as also Physicians, which have used a better proceeding in their Cures; they also have handled the Principles and Grounds of the Art, and left Commentaries full of riddles and obscurities.  
Thus from the forenamed Philosophers and others it is evident, that the way of approaching unto the provinces of Vital Philosophy hath not been manifest. For the Instructors and Masters gave precepts of Philosophy un▪ to their Scholars, which were obliged unto them by their faith and perpetual gratitude, and such as were sworn unto them; which precepts are as yet to be illustrated and expounded with much diligence. Furthermore, the Scholars gave their oaths that they would imitate the steps of the precepts of their fathers, and that they would not profane nor deflower the virginity of Nature by temerity or rashness, which hath been kept from the beginning of the world.  
For the excellency and utility of this Philosophy, it is so great that none can open and unlock the doors of Nature which are shut and locked, much less can he enter into the inmost closerts of Nature, which knoweth not and throughly seethe the nature of this undefiled Virgin. What can Philosophers perform, or what can Physicians, or what can Chemists, unless they kiss this Virgin with a sweet kiss?  
This Virgin might have come forth into the conspect of her Lover more trim and decked, but she (like unto a chaste Virgin which abhorreth frizling and painting) had rather offer herself untrimmed at the first, by so diligent negligence, hoping that though she were seen bare and naked, yet she might provoke wonderful love.   

PART I.  

CHAP. I. The assigned Star of the Ancients.  
IN that I am about to unfold and explain the sacred and ancient Philosophy, which is collected forth of the Philosophy of the Academics and Peripatetics, I have thought it meet to set before your eyes the Opinions of the ancient Philosophers concerning the nature of things, and that in brief to repeat that whereby it may appear now far Vital Philosophy hath excelled and surpassed the rude and corpulent Philosophy. Which things being understood and throughly viewed, it will be convenient to descend to the fountains of things. All the precepts of ancient Philosophers which concerned the knowledge of Natural things, have been hidden and concealed of them under feigned and dark shadows and fables: for all those things which divine Plato, and after him Aristotle, have writ concerning the World and nature of things; as also whatsoever Empedocles or Parmenides, or Pythagoras have brought into the light, all those precepts have been the precepts of those which writ ancient fables; from whose precepts every one hath so much profited, as he could attain unto by the faculty of his Wit.  
Their precepts did signify that the World was created of God, and that it consists of one universal and common matter. Wherefore they held there was but one World, and not many; and that Time was caused from the motion of the Heaven; and that the Heavens, while they were moved, did effect a musical harmony by reason of the magnitude of their bodies; and that the eternal Matter of the Heaven existed, and that the Elements were obnoxious to corruption and transmutations, according to their parts. Whenas yet the whole substance is so created of him, that it might be eternal. All these are conserved from corruption by the Soul of the World or Divine power.  
They al●o did express by fables that the Earth was unmoveable, and that all other things were moved with perpetual motions, and that the parts of the Elements mutually amongst themselves were generated and corrupted by the heat and cold of the Heaven, and that there were made more frequent mutations of all these about the Earth. They also did lay open by fables the generation of Hail, Rain and Thunder, and other Meteors, which are caused by the Sun from Vapours elevated upwards. And also they expressed how Living creatures and Plants were generated by the commixtion and corruption of the Elements; of all which the Sun is the efficient cause by his moderate heat. Again, they affirmed that all the living bodies should die which were composed of many principles or beginnings, because every compounded body is at length to be resolved into his principles.  
Now at length we come to explain the nature of Plants and Fruits.  
They in their fables declared that the seasons of Time were profitable to them when the Fruits and Plants are fit to gather strength and yield fruit.  
Lastly, the generation of all things, whether it be by corruption of life, or conjunction of Male and Female, it is governed and helped by the temperature of the Heaven, both in procreating and conserving, or bringing them up: for from that temperature there arises an appetite and desire of procreating.  
Again, they have entreated of the Changes and Virtues of the Moon whose humour is expedient in the Full Moon to those that bring forth, and for the increase of Plants, and the conservation of living things which are bred. And they said that the principal author of this power was the Sun; which therefore the Physicians thought to be a skilful governor of Health and Diseases: for seeing the mediocrity and temperature, and the grievousness and magnitude of the Heat is caused by it, this power is not undeservedly attributed to the Sun. They judged the Sun to be the ministrant cause of God, by which all things are made and generated; seeing that he by this mixeth the Elements, from whose commixtions all things are generated.  
This was their Philosophy, which is no other vice explained than in the sense of Fables.   

CHAP. II. Of the Philosophy of Hermes and Hypocrates.  
TRue Philosophy is the breathing of God, and a Divine Illustration which is pla●e in the power and reason of no man, but wholly depends on the good blessing of God. Whereupon no man ought to wonder or admire that there be so few, scarce one of a thousand, which attains it, seeing it is the gift of God, yea, and that a perfect gift descending from the Father of lights, wisdom and truth. Assuredly that the decree of God may stand firm and unviolated, God hath not imparted this Philosophy to any man without labour, watch, study: for God still works mediately and by hands, at all times unto all Nations. Furthermore, we must study and learn in God's school very diligently.  
Plato being alured by the wonderful study, sweetness and desire of Philosophy, went into Egypt, that he might throughly learn Philosophy of the Priests, & that he might attain the true and sound knowledge thereof. After this he coming into Brachmana, and there he saw Jarcha the chief of the Philosophers of India, sitting in a golden seat, and he heard him reason concerning the motion of the Heaven and the Stars, and the nature of sublunary things. Not to trouble you with many; the true Monarch of true Philosophy and Physic, namely Paracelsus, remained captive with the Egyptians certain years, that he might be instructed by them, from whom he received so many excellent Medicines.  
Seeing there is but one only true Philosophy, and the unity thereof is from the unity of the subject; therefore it is meet that one subject of the whole Philosophy should be determined.  
The subject is the inward and essential form of everything 
The Subject of Philosophy.  existing in the superior and inferior Globe, whose essence and properties constitute whole Philosophy, namely Astronomy, Physics, and Alchemy.  
The Astronomers and Magicians have called it The invisible Sun. Philosophers and Physicians called it The First Matter. Physick-chemists called it The simple Radix or Root of Minerals, as most learned Geberus witnesseth in the third book Rei Metallicae. I am sure that many now-adays do love and esteem this sound Philosophy; I am also sure that many do reject and despise it as vain and unprofitable: but we must exclaim with Fabius, O happy concealed Sciences and good Arts, if that only Masters and skilful Artists judge well of you▪ Those which profess this Philosophy (if it please God) are to be marked with the marks of Deceit, Sottishness and Infamy by the excellent Philosophers. If that it can be no otherwise, than we must tolerate it; for the envy of others should not fright and terrify us from our province: For truly to be derided of those wicked ones, which are ignorant of the mysteries of God, and the secrets of Nature, it is nothing else than to be praised; but on the contrary, to please such is to be dispraised.   

CHAP. III. Of the Essential Form.  
VIrgil writ well in the first book of his Georgics, The man is happy which can attain to the knowledge of the Causes of things; for this knowledge is the most difficult of all, and cannot be attained but by long use; for it is very difficult and remote from our Senses, and wholly ariseth from the inspect and knowledge of Nature and Essence. But because that all Knowledge proceeds from the Causes, and then we are said to know a thing whenas we know it from the fountain of Causes, as Aristotle writes perspicuously in the 2. chap. Analyticor. posterior. where he defines that to Know absolutely is to Know by the Causes, by which every thing hath being. None can open and enter in at the gates of Minerva the Goddess of Wisdom, much less can he approach unto her queenly throne, and attain the glorious and delectable aspect of this Queen, which is not instructed with accurate and exquisite knowledge of these Causes. No man shall be able to steal away the golden Apples of the three daughters of Atlas in the Garden of Tantalus, whiles the Dragon watches, but when he sleepeth. Wherefore seeing the knowledge of the Causes is so necessary in the first place, the universal internal principle or Beginning offers the consideration of it unto us; whose contemplation being neglected and not throughly seen into, many and great Philosophers have cast themselves head long into divers labyrinths of Sophisms; but assuredly he which will bestow his study in Philesophy, must aim at the real Being, as one which saileth and aimeth at the polestar; and he must never suffer it to pass out of his mind; which we describe thus:  
The Interior and Essential Form is a Vital Principle or Beginning, containing in it all the Causes of the proper kind, by which it frameth the Body for itself; and it doth (as it were) forth of her bosom draw forth Colours, Tasters, Qualities, Magnitude, Figures, and other signatures which are convenient and agreeable for their functions and purposes. This is the Sphere of the Pythagoreans diffused equally through all the parts of the World and the Elements, which is infinite and whole within the body, and whole without; whose Centre is every where, and Circumference no where; which if we shall weigh more profoundly in our judgements, the images of heavenly knowledge will more nighly be beholden, and the works of God in these shadows, and his majesty in these images, (that is, in the Vital principle) will be acknowledged. This is the sweet and noble Intelligence which is to be converted to the aspect of the Divine Sun.   

CHAP. IU. Of the First Matter. Whether the First Matter be the same with the Essential Form.  
THe Peripatetics call the First Matter the Subject from which every natural body is generated by itself, and not by accident, and into which at last it is resolved. So they explain the first Subject, though all mixed bodies arise from the Elements, notwith landing all these Elements have so nething preexistent, namely the First Matter, for which and by which they are obnoxious to manifold transmutations. And whenas the Form of the body vanisheth away, and is corrupted, notwith ●anding the Essence of it remaineth the same, forthwith receiving another form. Furthermore, they call the First Matter the first subject of Generation; therefore they conclude that things must return and be resolved at the last into the same matter. But this is not to be understood that they must be resolved immediately into it, but that every Corruption must necessarily at length be terminated in the First Matter. How strange these be from the First Matter of the Philosophers, it shall be manifest if that we recall the things forenamed unto our due consideration.  
The Peripatetics have signified nothing else by these Arguments than a rude principle and vile mass, from which the Elements were created; which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concerning which Ovid writes in the first book of Metamorphosis, they made it the common receptacle, place and matrix of all Forms; because nothing can rceive Forms unto it, unless it be a corporeal substance. In like manner they affirmed that the destruction or corruption of one Form was the cause of generation of another Form in the matter by the virtue of Privation. But our First Matter doth bring forms to all natural things, and it sustains them, not materially, but effectively and formally. There doth not any destruction or corruption happen unto our First Matte●, neither is it altered either by necessity or nature, seeing it is indivisible, as Hypocrates witnesseth. From hence it appeareth that they lest the true First Matter of the Philosophers unsearched and untouched, which the Creator infused into that first Mass, (by his incomprehensible wisdom and wonderful Decree) by the power of the Word and his Spi i● which moved upon the waters; seeing that this Matter is not subject unto the judgement of sense and common notions of the mind, it is invisible and naked, and doth not enter into the company of mortal men; but it hath vestures (the princi●ples of Bodies and the Elements) by which it keeps itself from the sight of impious and sottish men. These vestures of the Elements have bewitched the eyes of Aristotle and Galen, and many other Philosophers; for they supposed that they apprehended the interior and essential form of the Creature, and as it were held the kernel in their hands, whenas they attained but unto the barks, husks, and foul nature of the superficial Elements.  
Nevertheless invisible things may be made visible, whenas their vestures be put off, and hid things may be made manifest. This Matter is naked Diana without any vesture, which doth not easily show itself, or put off the garments with which it is covered of God, unless they be put off by the subtle and skilful art of Sepaperations. That First true Matter of the Philosophers, though invisible and spiritual, yet it abides and remains with us, and it is very often presented to the sense of the Wise by the help and benefit of the bonds and nigh bodies (that is, the beginnings) from which it cannot be separated, but by these and in these it exercises the operations. But the vestures may be put off; these principles (that is, the Elements) may be separated from their beginnings. Divine Plato pursued this First Matter by a certain excellent motion of the mind, and he entitled it by the name of an Idea in his Timeus, where we read it thus written; It is meet that we confess that this Matter is spiritual, which is the same still without beginning: that is, which is compounded of no preexistent matter; and it is without corruption, that is, which is resolved into no other matter, which receives nothing from others, neither doth it proceed to another, which cannot be perceived by Sight or any other sense, though Understanding doth apprehend it as it were by accident. There is another Matter of the same name, and like unto it, but yet it may be perceived by sense; and it is generated, and it is ever in motion; as also it is in place: whereupon afterwards it doth as it were vanish. This is comprehensible by opinion and sense. In like manner Plato did affirm universal Ideae or Notions, and an universal beginning, from which new forms might be produced, though the forms of all do perish.  
But here some may object, wherefore we do attribute the force of an efficient and a formal cause to the same thing; for whatsoever hath the force of an efficient cause, hath not the force of a formal as an immanent effect. We answer, that though the notion of an efficient cause be attributed to the First Matter as an interior form, yet sometimes the form receiveth the notion of an efficient cause, as Aristotle witnesseth Acroasi Physica, where he saith, that the form is the efficient cause of the natural operations and actions. But if some shall as yet gainsay and urge the argument more, we will answer to this, that we place the causes in the First Matter, and not the First Matter in the causes. It is more meet to apply the names to the things, than the things to the names. Even as mechanical Artists have certain material Rules which they do not use but altogether strait, but sometimes they use those which are somewhat crooked, by reason of the matter of which they are about to frame material workmanship, often they are constrained to use a Rule somewhat crooked; of which figure was the Rule of Lesbian which Aristotle relates in the 10. chap. of his Ethics, which Rule was made of Lead, that it might be bended according to the figure or shape of the stones. So that still it is not convenient to accommodate the Matter to the Rule, but sometimes the Rule to the Matter, as Zabarella affirms. After the same manner we must make a treatise of the Matter in a more sound Philosophy, by reason of the singularity, preeminence, and majesty of the same; that it may appear clearly (as it were at midday) we will examine what difference is betwixt the First Matter of the Philosophers and the Peripatetics.  
The Peripatetics affirm that the First Matter was formless, and had an aptitude to receive any form of a natural body.  
But the more secret Philosophers, which have pierced into the inmost closet of Nature, they confess that the First Matter contains all forms in it, and that all forms of all natural bodies are deduced forth of the bosom of it as forth of a rich store-house; and that it communicates life to all lifeless things, and actions, and faculties. Therefore seeing the case stands thus, it is not pertinent to the First Matter to receive forms, which needs none, for it possesseth the actions; but rather it belongs to the Elements, which are in the place of the Second matter. This the Philosophers call the Secundary Cause, because it is requisite for the form; as for the end they call it the Cause, sine qua non, because without it nothing can be made. The Philosophers call it a being in power, in the doctrine of the causes or principles; because that afterwards it is deduced and brought to perfection and act by the agent. But our First Matter and interior form doth inform, perfect and determine this matter or secundary cause; whereupon it is called the Informing Act, and Perfection. This form doth constitute and determine the Second Matter in a certain proper degree of being, so that it gives unto it essence and actual existence. From hence it is called the Constitutive and Specifical Essence, for it separates and distinguishes one thing from another primarily and essentially; hereupon it is called the Difference. But that I may contract the sails, for I will dispatch in few words. The Peripatetics call the First Matter a mere passive principle or beginning, and they annex a reason, because it suffereth and subjecteth itself to be prepared and informed, no otherwise than if Wax should be informed and figured, sometime with the shape of a Dog, sometime of a Lion. Which description agreeth to the simple, common and absolute Elements, and not unto the First Matter of the Philosophers, seeing that our First Matter respecteth the Compound actively, and not passively.  
Therefore the reasons being collected and alleged, 
The Elements are vestments of the Principles, the Principles are the vestments of the First Matter or Form.  we affirm that the First Matter of the Philosophers is the interior form, the beginning of life, the fountain of motion and actions, the author of fruitfulness, the governor of generations, transplantations, and of all natural actions, by whose means and benefit the repugnant and contrary Elements are united by the concordant law of Mixtion. Again, the said Elements being corrupted and destroyed at the finished times, nevertheless there remaineth in this Matter the beginning of life, the root and form of the thing, in such power that it excelleth the common qualities of the Elements.   

CHAP. V Of the Native or Inbred Heat.  
THose which are little conversant in Philosophy, and cannot as yet apprehend the unaccustomed manner of speaking of the Philosophers, they altogether contend about the Name; if that the name of the thing be suppressed, forthwith they suppose that the thing itself is quite overthrown. For the removing of this opinion, all those are to be inferred which make something for the perspicuity and facility of the excellent and noble thing. Amongst the rest first of all Inbred and Native Heat offers itself unto our consideration, as also Spirits, and first-begot Humidity, and Nature, which are of a more lofty consideration. It is a constant and ratified sentence amongst the Philosophers, that all living things live because of the heat included in it: and by the benefit of it they attract aliment and do perfect it, and therewith are nourished and augmented, and do procreate their like. Furthermore, living creatures by the benefit of this heat are affected with sense and motion; and by how much these works or creatures are more perfect, by so much they have a more abundant force and substance of this heat. The living bodies of this inferior Globe are divided into three orders, Animals, Vegetables, and Minerals; though many have denied life to be in any Mineral, notwithstanding they have shown manifest signs of life unto those which have more diligently searched their work-houses or mines. Wherefore Aristotle hath truly delivered that life is contained by heat, and that neither Animals nor Plants could live without heat. Again, he defining Death he opposed not cold as a contrary to heat, but extinction, which is a privation of heat. To which also Hypocrates ascribeth all the actions of the whole Animals: he also affirmed that all and most divers faculties are absolved and perfected by the benefit of this heat at fit seasons and places.  
Philosophers searching the nature of this heat, they have fallen into strange errors in that they did not distinguish the ethereal and celestial heat from the elementary heat which is in all things, rising from the mixtion and temperature of the Elements; but this is fruitless and void, or a companion or adjunct-embassadour of the thing compound. But the natural or vital heat is altogether alienated from the conditions of the Elements; whereupon they called it Celestial and altogether Divine. Again, any man may easily distinguish and discern the vital heat from the elementary heat in Plants and cold animals, as in the Poppy, the Lettuce, the Mandrake, and the Serpent, which being exceeding cold in their temperature, it is certain that they do not live by this, but by sole vital spirits and heat. Again, they brought it into controversy whether heat, which is the worker of life, be a substance or an accident. Lastly, after much contention of words they concluded it to be an accident, but yet altogether celestial and divine, as the light or the heat of the Sun is, and every other virtue or power conveyed from the Heavens unto the prepared body. They also affirm, that that nature or form which consists in the matter, by the mediation of the spirits or heat to be altogether one substance, and that wholly celestial and divine, not participating at all of the Elements. The later is beaten upon and vulgar amongst the more secret Philosophers, but they have not received the first. But because Philosophers do entreat of vital heat, they do not consider it as an accident, but they comprehend together the inbred spirits and the radical matter; that is, the native humidity in which the heat is seated, under the name and appellation of heat; for truly every thing may be found forth by itself.  
The cause of this error is because they have not known the original of forms; which thing we will demonstrate and explain more amply and copiously in the Chapter Of the original and differences of Forms. The 
The divers▪ names of Vital Heat.  more profound Philosophers have called this Vital Heat the Internal Sun, the Internal Element, and the Mineral Sun, in which all the grounds of Nature are contained. Arnoldus de Villa nova, in his book of Conserving youth and deferring old age, the third chap. he confirmeth it in express words, saying, That which hath not an equal, is the Mineral Sun. And wise men have compared the prepared body to the natural heat and sound youth; for which similitude the wise men have used to call this heat by the name of an Animal; for vital Sulphur and radical humidity is the store-house of all Nature, for by the only power of it all the cures of all diseases may be accomplished. Galen being adduced by the notable and wonderful power of the actions, in the second book of his Art unto Glauco, he calleth the native Heat the Substance of the faculties and virtues; which thing he doubted much in another place concerning the substance of Nature and the Soul. Aristotle, in the second book of the Generations of Animals, the third chap. ascribeth all the faculties of all natural things to this vital heat in these words, There is something in the sense of all things which causes the seed to be fruitful; namely that which is called vital heat; not fire, for it is not any such faculty, but the spirit which is contained in the seed or foamy body, and the nature which is in that spirit in proportion is correspondent to the element of Stars. Plato, which came nigher to the shut gates of Nature, called this heat or spirit the Defence of the form; which heat is incident in Animals and Plants from the original. He also writes, that from this universal spirit of the World, which alone consociates and conjoins the soul to the World, and contains the virtues, that it was thereby caused and conserved; for it comprehends the 
The Seed of every thing, and the power of Procreating.  seminal reasons and hidden proprieties of all Procreants; it filleth all, and it is diffused through all, and it is propagated into all Animals, Plants and Metals; and these as it were of the green wind of Sulphur.  
Concerning the native or first-begor Humidity, there 
First-begot Humidity.  is required an accurate distinction of the Humours in every natural body, for the attaining of the true knowledge thereof; seeing that there is one humour Elementary, another Alimentary, another Native or first-begot; and that there is much difference of them. For the Elementary and Alimentary humidity do differ much from the Native and first begot humidity in the substance, essence and nature. The Elementary humidity is a waterish humour, by which (as it were with glue) the dissentient and repugnant Earthly parts of the body do cohere and are united; and this is common to all things which are generated by the commixtion of the concreated Elements.  
The Alimentary is that which is attracted spiritually 
The spirit are ●o 〈◊〉ed for difference or distinction from vapours or mists, which are called spirits.  of the mechanical Spirits existing in the parts of the body, and is exhibited or communicated to the body for nourishment or aliment; which humidity all Individual things, namely Vegetables and Minerals, both greater and less, which lie occult in the Centre of the earth, attract, until they come to the predestinated limit or term of their continuance. Afterwards the Planet ceaseth 
Every nutrition or nourishment is spiritual, or it is made by the spirits. From hence is the dewish moistening of the Microcosm.  and forsaketh the compound, as the Philosophers affirm; in these the Spirit ought neither to serve for sense or motion.  
The Native or Inbred moisture (which is also called the Vital moisture) is called of the Philosophers the quintessence which may be extracted from all living roots. There inhereth a matter representing Oil, which is the subject of Heat and Spirits; it is also indissolvable, from which natural spirits and vital heat floweth as forth of a seminary, and perfuseth the whole living body, from which also the strength and firmness of the parts arise.  
This fat humour which is very like Oil, is not fat with 
Of the Microcosm.  which we see many parts of the body covered; but it is other fat very much different and airy, which flieth the sight of the eye, nevertheless it may be distinguished by art and industry; and this is the Original both of spirits, and inbred and Native heat. It is also the first substance, which they call the First-begotten moisture, for it is the first, and common to all living things in which the spirit perfused with heat primarily and by itself consists, so that neither of them can endure long without the help and virtue of this humour: for there is such an agreeable conspiring harmony and continual affinity amongst them; so that they work mutually, neither can any of them effect any thing being destitute and deprived of the help of the rest.  
The Radical matter is as it were the Original and nourishment of the Heat, for the heat is sustained by the benefit of it. This Heat is as the principal efficient cause, the Humidity is subjected to the heat in the place of the matter, and suffereth more, from which we may at the first behold as it were in a glass, that the Native heat is the Radical moisture perfused every where with inbred spirits and heat.  
And this is the whole substance of the sounder Galenists (as they call them) of the which we have sufficiently spoke. Now it followeth that we handle of Nature.   

CHAP. VI Of Nature.  
PLutarch a grave and learned man saith, that the knowledge of truth is so amiable and delectable, that our very being and act of living was given unto us for the knowledge of the truth. Seeing therefore that it is elsewhere firm and stable, but especially in Philosophy it is judged to be ratified, firm, constant and stable; therefore (I say) it is to be weighed more deeply in our judgements, lest that we be thought only to follow the shadow of Nature, the image of light being left behind our backs: and also lest that the inquisition of truth being posthibited, we do fall into errors which cannot be avoided, and so make ourselves unwotthy of our life and office. Certainly if we consider Aristotle's Philosophy, and the difference of the Nature of things, and examine this well in a Philosophical balance, Aristotelians will seem unto us to be like Children which hold nuts in their hands, but yet they are ever busy about the shells, and never taste the kernel. First, we will bring the definition of Nature into light, that it may throughly be understood of us.  
Nature is the beginning of motion and of rest, in that 
Aristotle in the second Book of Physical auscultations▪ cap. 1. Josephus Michaelis in his Chemical apolygy. p. 21. The Nature of every thing is nothing but the Commandment of God, by which all things are that they are, and do that they are commanded to do. At his b●ck the Elements observe the prescribed Law, and the Heaven and Earth do obev. The substance and essence of Nature is inbred heat.  thing in which it is primarily and by itself, and not by accident.  
What doth he mean by this definition of Nature? for it makes nothing for the knowledge of the very substance of Nature. For though thou say unto me that Nature is the beginning of motion, or that which moveth all things: nevertheless it remaineth as yet unexplained and defined what the substance of Nature, and what the essence of the Movent is, from whence all actions proceed which are comprehended under Motion. But these are the subtleties of the Peripatetics, by which they bring counterfeits unto others: but let us let them pass lest we be thought to contend with shades and ghosts; and let us convert our speech to those which have searched forth the very essence of Nature, and have contemplated the very truth thereof, and have as it were handled it in their hands, and seen it with their eyes; with whom we profess that the substance and essence of Nature is Native and Inbred heat, which before we have described. It hath conformed and augmented Animals, Vegetables and Minerals from the beginning, and as it were nourish the cause of all natural effects. Therefore Nature, as likewise inbred heat comprehends three things, namely Radical moisture, Spirits, and Heat. All these eaten generated of one seed, and at one generation. This is that Nature in which the seminary causes of things are secretly contained. In which the Philosophy of the Platonics triumphs.  
Aristotle and Galen and their Sectators which writ the precepts of Natural Philosophy, doubted not that there was a certain Nature with us, and that well known, and that which all conclude to be the vulgar principle of Philosophy, which neither aught nor can be demonstrated, which only we comprehend in mind and understanding. Galen brings Hypocrates to confirm this in the ninth Book of the Opinions of Hypocrates and Plato. Hypocrates durst not affirm what the substance of Nature is in the conforming and governing of us, and that it was the workman and cause of us. But Galen durst in his Book of Diet, where he saith, that Fire 
Hypocrates understands by the name of Fire, Nature itself.  can move all things generally, and that Water can nourish all things, and that these two things are sufficient for all things and for themselves; but neither of them separately is sufficient for itself or others; in which words he manifestly declares the essence of Nature and the substance thereof; in that he signified Nature by the name of Fire, which moveth all things universally; He calleth the essence and substance of Nature Water, which nourisheth all things wholly: for it is received from the more profound Philosophers, that all natural bodies are nourished by this natural Balsam, though not pure but mixed with divers impurities; so all nutriments are spiritual and humid after the similitude of seeds, which in the beginnings of generations must be spiritual and humid. But he expresseth his mind more plainly by much in these words, These two are sufficient both for all others and for themselves, but separately they are neither sufficient for themselves or others. What meaneth he almost by this divine Oracle? but that these two Fire and Water, that is, Nature and Essence to constitute all natural things, from which they have their name. But separately they are neither sufficient for themselves nor others; that is, neither Fire without Water, nor Water without Fire, or otherwise neither Nature without Essence, nor Essence or substance without Nature can subsist. And this is that which the Philosophers call the hot and humid temperament of all things; Namely, to continue in their state, though (perchance) that one thing amongst the rest do prolong the life for many years: So that many have supposed that it was not able to continue or consist, seeing that continually without intermission of time, the humour is consumed by the force of the Heat; so that in a short time the Heat remaineth single in the place of the hot and moist temperament, and at last it is brought to a hot and dry temperament; Again, the humour being consumed and wasted, and the Heat being destitute of aliment, by little and little it fadeth away, and dryness altogether succeeds; and also the heat being dis-jected and cast forth of it, and diffused abroad very much, it gins to decay and corrupt; and so the dry and cold matter is left which is held to be the last of all. For the vital spirits whose force is fiery, do consume nutriments and aliments hourly; so that there is need of continual restitution, mixtion and composition; therefore it is most truly said of Hypocrates, I find (saith he) that we are nourished from those things of which we consist, and that by them generation and nutrition is continued. From hence Aliment is named of Paracelsus seed, because in all aliments there is the Balsam of the animal. Whether doth Gaeln make Hypocrates the chief in his folly or no? Let us (I pray you) pardon Galen, for he is ignorant of the Spagirical art, and hath never attained unto the secrets of Hypocrates, whereby it is come to pass that he hath left the Essence of Nature untouched and uncomprehended. As likewise he was ignorant of the forms of things, and therefore he could not obtain the forms of things from their bodies.  
For the confirmation of this, namely, that Hypocrates understood by the name of Fire Nature itself, we may bring the testimonies of other Philosophers, lest that we be thought to depend on the authority and judgement of one man alone; though that the testimony of Hypocrates, being an excellent Philosopher, might abundantly suffice us. Paracelsus also in his book writ of the Generation of Natural things, so also in his book de Electro, he calleth the Soul or Nature by the name of Fire; with whom Fernelius Alanus consents in his Sayings which he hath consecrated to posterity, he calleth Nature by the name of Fire, of Wisdom. Alexander a Suchten calleth Nature by the name of Living Fire. Raimundus Lullius calleth Nature the Living Fire of Nature; so also he calleth Living Fire by the name of Nature. Geber the Prince of Philosophers calls this Fire of Nature the Incombustible Sulphur. Paracelsus in his first book of the Secrets of Creation calleth this Fire by the name of Middle Nature; and forthwith in the same place he annexeth some few things, and calls it the Nature of Viridity or Greenness; for this is the blessed and happy Greenness which makes all things bud. This is the Green Lion of the Physicochemists, to the which Paracelsus ascribes all the cures of all diseases in his book de tincturaphysicorum. The ancient Author in the Apocalypse of the Spirit of the secret world, amongst the rest he affirmeth this celestial spirit (the Heaven) to exist in a waterish body more than perfect and clarified: he affirmeth this to be the inferiors Heaven, whose sparkle is the Alcool of wine, which is spirit, water, and fire. This is that which is so much commended of Paracelsus in his writings; as also of other great Philosophers of notable wits affirming thus, The Fire and Azoth are sufficient for thee; which are the great mysteries of Nature, as Paracelsus speaks in his Archidoxes.  
In this place I have communicated and opened the gates of Nature by these which are said very benignly; I might also bring more without envy, but that it is a caution in the laws of Philosophy, That there be some tedious things left for the Scholars. Concerning the cited place of Hypocrates, Hypocrates explains himself in his first book de diaeta, which may fully certify what he meaneth by the name of Fire; for (saith he) either Fire hath distinguished (in the generation of Man) three circuits divers in faculties, yet conspiring both in vardly and outwardly by a mutual society, which have circuits in the cavities, which are workhouses of the humours. 
That is, in the Bowels which serve for nutrition.  They relate the power, motion and maturity of the Moon; but those which absolve the resolutions outwardly, where the more solid members consist, do imitate the properties of the Stars, which do consist in the midst, that is, in the heart; they contain the nature of most forcible fire, which is present without and within through all the parts, and hath dominion over them all; and it in secret silence is not perceived by sight nor feeling. In this fire, that is in the Stars, the soul of this middle revolution, understanding, prudence, augmentation, motion, diminution, transmutation, sleep, watch, are secretly contained. The spirits being there mechanical workers, are ascending spiritual bodies, and they are the immediate instruments of the actions, and have roots. In the same book he hath described the faculties and sciences of this Divine Nature. Hypocrates saith that Nature is the governor of men; this causes the attractions of the elements, the mixtions of the parts, dispensations, conspi●ations of those which agree, the expulsion of those which disagree. This is that which expels, which attracts, which gives and receives, and which proportionateth less things for less places, but greater things for greater places; and this it doth by altered and well-tempered mixtion. Furthermore, Orpheus calls Nature (as it were) a thing adorned with the Laws of the Fates: which word Hypocrates uses, for there is a Law or Reason grounded in the essence of Nature, and it is that essence which impells, moves and governs all things; and, because it is in bred, it perfects the decrees more sorcibly. Because of the divers in comprehensible gifts of Nature, Hypocrates said that Nature was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, taught or instructed of none. This is the Light of Nature: this is the Predestination of Paracelsus, in which he deservedly glories that he knew it wholly and perfectly.  
I say, this Nature is the Vegetable secret of Nature, the vigour or efficacy of the name, the fruitful virtue of the light, which is of a perfect body, the bright force of Sulphur, the hidden virtue of the Heaven, the most pure la●p, the fire of truth which cannot be attained, the ensigns of a living form, the flower of Nature, the house of tincture, and the noble branch.   

CHAP. VII. Of the Soul. What the Soul is, and the substance of it.  
ALL living bodies, inasmuch as they live, whether they be contained in the bosom of the Elements, and live obscurely, or they live manifestly, (I say, all these) are compounded of three parts, namely Soul▪ Spirit, and Body. The Body and Spirit may in some sort be sought forth by sense; but the Soul and the essence of it, seeing it flies sense, is obsecurely and too darkly known; for it is no obvious or easy thing to attain thereunto. Wherefore the understanding must apprehend it from the operations, functions and effects arising from thence, conspicuous and objected unto the sense, even as every occult cause is to be enquired and sought forth. These are Aristotelical and Galenical opinions taken from the same ground. They endeavour to proportionate the anatomy of Troy by Geometrical partitions and figures, but in vain. Thus they define the Soul. The Soul is the beginning and cause of the functions of a living body. Or the Soul is the perfection of an Organical body. Seeing that every living body is forthwith an Organical body, every thing that giveth it life and causes the vital actions, is to be judged to be the Soul, which is the perfection of the whole.  
Furthermore, seeing that they can no other way know the essence, they leaving the obscurity of essence do pass unto the proper functions of it, which are more manifest, and they attain knowledge from the differences of the Soul; so they define the Soul to be life as from the proper functions of it; and from the differences of life they make certain kinds of the Soul, and so they comprehend in their mind three differences of living things, namely, Natural, Sensitive and Intelligent: because that some bodies do live by the benefit of sole Nature, others have Sense, others are induced with Reason and Understanding; as if Sense and Reason were not aswell natural, and have their foundations in the very essence of Nature; which thing Hypocrates expresses manifestly by a luculent testimony in his first Book de diata.  
And these differences of living things are not to be ascribed to their functions, faculties, sciences, gifts and interior signatures, but rather to the Essence of the Soul. Here you may see the calamity of Aristotle and Galen, which are fallen, and do cast themselves headlong into very foul and unfortunate errors by their subtlety; for they do attribute that to the faculties and functions of the Soul, which are to be attributed to the very Essence. But they may say that that which is natural in Plants is a Soul, from which we say that Plants are animated though they be not animals; and that Sensitive faculty which governs and directs brute Beasts is also a Soul, which doth not only make them animated, but also animals. Lastly, there is none which will say that the Intellective faculty of man is not a Soul. These Souls are so severed and distracted that neither the Intelligent Soul of Man is a Sensitive Soul, nor the Sensitive Soul of a Beast is a Natural Soul. So that Man is not Beast, nor Beast is a Plant, otherwise there would be great confusion of the kinds and natures of things. To whom I answer with Hypocrates, Of what kind the sciences and gifts of the natural spirits of the Soul, of the hot Fire, are, there are such like signatures or sealings expressed in the bodies, and the whole ornature or comeliness of the whole body is contained in the anatomy, that is, in the Soul, for the Soul is the cause or beginning of the organical body, for from this the body is caused; by the virtue and power of it, the elements and principles are mixed, augmented and changed from spiritual into bodies having their figures, magnitude, colours and such paintings (that is) signatures agreeable to the Soul, which make much for the absolving of the pre-ordinated functions and offices. Hypocrates doth illustrate the unity of the Soul by an excellent testimony in his Book de diaeta, saith he, Male and Female may consist together, and each one constitute other; and he addeth this reason, because the same Soul is in all living bodies, but the body of them all do differ. Therefore the Soul is the like as well in a greater as a less (that is) in an infant as one come to years; for it is not altered neither by Nature or Necessity; but the body is never the same either by Nature or Necessity. Now it is separated from all, otherwise it were commixed. Here he calleth the Soul the Root and the vital beginning, because this thing is common to both Sexes in all kinds of animals, therefore they may consist together.  
Again, the Male and Female are rooted in the same root and mutually propagate themselves; for the Souls which are vital beginnings, and the radical tinctures of things, are stable and perpetual, not subjected to mixtion; therefore they persist the same and altogether like themselves, 
The natural description of the Soul.  whether they be in less Individual things (that is) in weaker and unfirmer, or in greater (that is) in more stronger and firmer.  
The unity of the Soul being thus demonstrated, I call the Soul Vitalspirits, the Chorionium of Paracelsus, the Powers of Hypocrates, Spiritual and Vital powers, Tinctures, Vital qualities, which being dispersed through the whole anatomy of the living body, nevertheless they are concentred and united in the more principal parts, which communicate true essence to the body. The Essence of this Soul though it be obscure and unknown of Aristotle and Galen, nevertheless it is perspicuous and manifest enough to us; for by the industry of the workman it is subjected to the eye, which we call the Native liquor, the Radical moisture, the mystery, the mean of the Soul, the golden vigour of the Soul, the flower of the Soul, and the efficacy of the spirit in the elements, which we call Jupiter in heaven, Juno in the air, Neptune in the water, and in each of the parts of these the Ancients have called it by divers names of the Gods.    

PART II.  

CHAP. I. Of the Original of Forms.  
THe most have supposed Heaven to be the Father of all things which are generated upon Earth, and the Earth to be the Mother. They called the Heaven the Father, because the Water falling from thence supplies the place of Seed; they call the Earth the Mother, because it receiveth it after the manner of a Mother, and brings forth. For the same cause we find the Moon called of many after Mankind, because it is affirmed to have the Dominion over the humours, and doth perform a manly work in the administration thereof. Which thing Tertullian and Cornelius Severus profess, which Charisius citys, the Epithet of Phoebus being adduced from the Male kind, he saith,  Now the fiery Stars did shine in the Heaven (O Phoebus the succeeder) with thy Brother's Horses. 
In the secrets of the Hebrews which they call Cabalistical, all the virtues of the Stars and the heavenly images are received and contained in the body of the Moon, from which afterward the species of things, fruits, animal, sand all new things which are in power to be generated by the several elements are immitted into the inferior matter and genital seed. Aristotle and other which imitate him deduce the forms and first substances of all things from heaven. Galen derived the specifical form or essential property of every thing from a certain congress, mixtion and temperature of the elements. These are the famous doubts which obscure very much the knowledge of natural things, from this fountain there is derived an overthrow which hath corrupted all Philosophy, and begot obscurity and transplantation by the Laws, and confuse administration of mixtion.  
In whose steps must we now insist? whom shall we trust? shall we trust ancient Writers, as Aristotle and Galen? Unto these Aristotelians methinks I hear Moses speak, who many years before the history of the created World, following the Eternal God, and instructed in all kind of things, said, that God had put a natural power or virtue in the created heaven which should be unto us for signs and seasons, and that he filled the World with all kind of living things, which things being mortal, lest that their continuance and kind should decay, he gave a foreseeing divine virtue (in his Wisdom) to seeds, whereby by propagation they might conserve unto all ages the living herb and fruitfuful tree; likewise he commanded the fruit and the seed every one in his kind to bring forth and multiply, to conserve their kind. Therefore they are worthily to be laughed at, which ascribe the Original of forms not only to the Sun and Moon, but also to the position of other Stars; for how shall Vegetables receive the Original of forms from the Stars, which were created before the Stars were form? for he hath had dominion over the Whales of the Sea, and all kind of fishes, birds, beasts, and man, that they by their multiplying might fill the World. So the chief workman of all things while he framed all by the word and breath of his mouth, he inspired procreative virtues, by which the wonderful continuation and order of things might be conserved: Therefore farewell Aristotle, farewel Galen, and all those which do not agree with the sacred Scripture, and those which hear not Moses the Interpreter of the living Philosophy. We do not say as Zarabella would have, That the Heaven is the universal efficient cause of the generation and corruption of all things in this inferior world; but they are all vegetant in the seed, which are seen to flow and reflow by the course of generation and corruption; (that is) to be made or to decay. So that the form of every thing ariseth freely and naturally, and it is native, natural, and happeneth not outwardly. It is not deduced from Heaven, nor it rises not from the commixtion of the Elements, nor it is not derived from the momentany position of the Stars in regard of the inferior nature: But that soul is in man, and that diversely. These are the Opinions of Paracelsus, not straying from the sacred Scripture, nigh unto the decrees of the Platonics, with whom Hypocrates agrees altogether in his book de diaeta. Notwithstanding I do not deny the superior and inferior conspiration, consent, and conflux; which thing Hermes would seem to have signified in these words, It is true without falsehood, it is certain and most true that, that below is as that above, and that above is as that below. Scaliger the most subtle of Philosophers saith, that the inferior forms are sustained by the superior, and the superior are not destitute of the benignity of the inferior.   

CHAP. II. Of the difference of Lives, and the varieties of Baulms in the Macrocosm.  
FOr the solid and exquisite knowledge of Nature three things are especially required: First, the nature of the Soul, the essence of this hot fire, and the substance is to be enquired after with chief study and diligence, from whence the forms of things arise, and to what end they tend by their absolute preordinance: which manner of Doctrine we have hitherto imitated, that we may suppose it to be altogether absolute and perfect. Secondly, though all living things by the unity of their life do imitate their beginnings, their examples; yet we must consider whether there be any differences and degrees of their Lives, as of the vital Baulm. Thirdly, how we may come to the vital fountains of Nature, by what proportion and by what means, and by what mechanical process it may best be fitted for man's use and necessity. The perfect knowledge of these three, if that it concur in any, it constitutes and makes a true Philosopher.  
Concerning the other, which necessarily is required in a Philosopher, namely the differences and degrees of Lives, as also of Baulm. The difference of Life (as the Philosophers speak) consists in this, that some live manifestly, some occultly and hiddenly. Again, in natural things Life is either corporeal or spiritual: The spiritual is apprehended to be in all Animals. It is decreed by the wonderful mystery of Nature, that all the kinds of things should excel by a divinity of their actions, because it was meet that many instruments of their actions should actually be manifested: for the solid and similar firm matter of Baulm could not admit such actions. For all the actions arise from the spirits in the living body; and for the divers tincture, impression and confluence which they receive in divers places they produce divers actions. So that if they occupy the movable parts, than they cause motion; if the sensible parts, than they cause sense; in other places, the concoctions and separations of the excrements, distributions of the nutriments, and nutritions shall be governed and ordered thereby. Here they admit the memorable tinctures of formidity, and the necessary preparations to be begot.  
We have above said, that the Vital spirits in Animals, 
Cap. 6. de Natura.  by reason of their force of operation, consume the animal Baulm hourly: and therefore there is need of daily instauration, mixtion and replenishing to propagate and produce life. From these we understand that the stable life in Animals hath not admitted the matter of Baulm; wherefore it is not subject to the will of Artists. These are confirmed of Paracelsus in his Archidoxes; for he said, that neither the Quintessence or the true Balm can be derived or deduced from the company or bodies of Animals. Those Medicines which are made from Animals, as from their flesh, blood, morrow, or fat, aught to be referred unto the order of the Vegetables, from which they are nourished and are begot.  
The Corporeal life is in all things lurking and lying hid in the centre of the Elements. Those which do live obscurely, are those which do manifest either no differences of the Sex, or else hidden, which are not distracted with the variety of sensible and movable operaions and offices: and therefore they exhibit a matter subject to the wills of the Artists, which administer in the Hermaphroditical nature of the Baulm the mere generations and transplantations of the 
Because the foundation is in one root, the Sex is Male and Female. Muffetus in his Apologetical Dialogue of the Chemical Medicines, fol. 28, 29, 30. The twofold life of things.  thing generated or bred. Of which kind are Minerals, Metals, Stones, Vegetables, in which the Vital spirit or the soul hath made as it were a constant and durable wedlock with the bodies, but yet not with the external, crass, and compounded bodies, which are obvious to the sense; but with the internal and spiritual bodies, in which bodies which are subjected to the workmen the powers of Hypocrates are vegetant and forcible; and the Chirone●a of Paracelsus, in which the virtues of Colours and Tastes, yea the Colours and Tastes themselves, are immediately rooted and grounded.  
And this is the First Matter of Minerals, Metals, and Stones, and Vegetables, diffused through the whole body, in which the mechanical powerful Spirits of every kind of all anatomy do live hidden, and therein are privily contained.   

CHAP. III. Of the Beginnings of Bodies, and their Original Differences and Properties.  
Philosopher's do greatly descent in the handling of the Principles, and every one almost led by his own Opinion doth bring his own beginnings. Some do consist in Reason only, and are not grounded in Nature, they admit no demonstrations from the light of Nature. Those which hold these imaginary beginnings, are conversed in the Knowledge and Inquisition of the Essential Causes; they are drawn by a blind and a terminary endeavour upward and downward, they admit a dissolute and futile or vain confusion of things, wavering this way and that way without sinews and joints; they stick in all things as if they were but beginners, they hold nothing which is ratified, nothing that is comprehended, and nothing that is fixed and sure: But they ever stand in that place, and in doubt, from which they may be moved with a light moment, which daily Experience, not only in Philosophy, but also in Physics, doth testify and approve. But according to these fine Philosophers and Physicians if it please God, some beginnings are of Philosophy, some of Physic; and where the Philosopher endeth there the Physician beginneth. Aristole, the chief of the Peripatetical Family or Sect, made three beginnings of Nature, two Essential as he calleth them, Namely, the Matter, and the Form, and one Accidental, namely, Privation, which beginnings seeing they do alone comprehend them in mind, and abstract them from the very Essence of the thing, and do not explain what the Matter of a natural thing is; nevertheless they would be thought to explain and lay open the Knowledge of the Matter. Let me define them. 

The Matter is, of which a thing is made.  
The Form is, by which a thing is made.  
Privation is, the absence of the Form.    
But yet it remaineth unexplained altogether what the true, real, and essential beginnings of Nature are. All the Spagirical Philosophers have made a Matter, and confessed there was a Form, and that a new Form was forthwith induced, the old being abolished and deprived; where closely the necessity of Privation is included. But while they imagine of these in their mind, they consider the true subjects of Nature. Wherefore whosoever is instructed with these imaginary beginnings, will never come to the Bath of Diana, wherefore he need not fear the punishments of Actaeon.  
Galen held that the Elements adorned with their Qualities were the Foundations of Nature.  
Hermes ter maximus the Father of the Phlosophers, taught that all things were generated of three things; he explains the terminary number, calling them Spirit, Soul, and Body, though he doth not expressly show what he meaneth by Spirit, Soul, and Body, yet our Paracelsus hath so expounded them no less artificially than naturally in his Book de Naturarerum. The Spirit is Mercury, the Soul is Sulphur, the Body is Salt. The mean betwixt the Spirit and the Body (of which Hermes speaks) is the Soul; so that the mean betwixt Mercury and Salt is Sulphur, which unites, conjoins, and couples divers things, and compounds them into one substance of a Body. Now we will seek forth the Original differences and properties of these three; these are they which have wearied and astonished the Wits of many Philosophers, our beginnings of our Paracelsus have true Foundations in Nature, Sulphur, Salt, and Mercury, are the issues and offspring of the Seeds. In the first framing of creatures it was needful that the Seeds should have their Foundations in others, seeing they were gone from the Fountain of Unity. If the images of the Seeds, (that is) the Seeds themselves should be dispersed; it was also convenient for the images of the Elements, (that is) for the beginnings to imitate Nature. So the Essence, Existence, Life, and Act of all things are the Elements, (that is) the Seeds which are beginnings, but yet not common or general beginnings. For the more full understanding of this thing, in the first place the difference of Bodies is to be observed. Some Bodies are more nigh their beginnings, namely, the Seeds and Vital beginnings. Others have gone further from them, as the mixed Elements. Those which are more nigh by reason of the likeness of their Nature are called Heavenly Bodies, Spiritual, and Vital, and constant Vegetable Bodies, in which the constant property of every body is apprehended. These are called of Paracelsus Mercury, Sulphur, and Salt. Not that they are altogether like to the vulgar Salt, Sulphur, and Mercury in Substance; but in Essence, Actions, and Properties; and as much as those perfect individuals in their kind do differ amongst themselves, so much do these Vital beginnings differ in Essence, Actions, and Properties. Those which are more remote from the Seeds, are called Earthly, Crass, Mixed, Dead, and Unfixt Bodies; these are the common Elements commixed with the beginnings, which do exhibit or propound before our senses one similar substance of the Bodies by the virtue of mixtion.  
The beginnings which we name first of the two are formal and natural Bodies, but yet spiritual, they are Spirits yet corporeal; so that in some sort they are means betwixt the corporeal and incorporeal Nature. The latter are bonds of visible and invisible things, of temporal and eternal, corruptible and incorruptible, of superior and inferior; therefore they ought to manifest the properties of the superior and inferior Nature. So that they purely and tightly do not represent the conditions of either of them. He which knows not these bonds hath not learned the power of life, because he hath only exercised the anatomy of death. Aristotle and Galen coupled death and life together, and they would have attributed things belonging to dead things without qualities to the living things, they both laboured for one end. Furthermore, in these spirits and spiritual Bodies, the properties of all natural actions do bear sway, and all separations, digestions, and concoctions in Nature are absolved and perfected by the benefit of Salt, Sulphur, and Mercury, and not by the benefit or ministry of Heat and Humidity. The temperament of all the parts are not integrated or compounded from the mixtion of Heat, Cold, and Dryness, but from the mixtion of Salt, Sulphur, and Mercury amongst themselves, and with the Elements, which agree in the Sciences and Predestinations of the foresaid beginnings and root or ground. And this is the temperament of Nature, Nature itself, and the towardness or good disposition of things produced from the Sciences and Signatures of the beginnings; for the properties of the actions which; are contemplated and beheld in the natural parts, as of Attraction, Retention, Separation, Digestion, and Evacuation, we deprehend them to be in the anatomy of Salt, Sulphur, and Mercury; even as the Sulphur of the Loadstone attracteth iron and worn Amber attracteth straw; oftentimes also we deprehend it to be in outward things. And though these three beginnings of Bodies seem to have their forces united in Nature, yet they reserve the properties without hurt and confusion. The office and property of Salt is to congeal Bodies and to make them solid and firm; from hence is the hardness of the Adamant, and the solidness of Gold, which Aristotle and Galen ascribe to Cold.  
The office of Sulphur is, being of a fat and clammy substance, to temperate the foresaid congelation with a benign commixtion, lest that the mechanical Spirits being bound and girded with the solidness and commixed proportion of Salt should commit unjust losses of their actions and offices.  
The office of Mercury is, to repair and cherish by continual moistening those which hasten unto dryness and age, and to make the mixtion of them to be of a sluid and movable substance; for this necessity Mercury is adjoined to Salt and Sulphur, but more sparingly and in a less measure, in the Vital beginning the Elements are in the Vital sulphur, the First Matter, and the Balm; and these three Bodies Salt, Sulphur, and Mercury. (that is) the Balm makes and compounds the Domestical principles or beginnings like unto themselves from the Elements, so that it requires the common and latter Elements as external Vestments.  
These three by whose ministry or benefit all things are connext and do conspire together, are the Bonds of the corporeal continuity of all Bodies. Sometimes Hypocrates designs these spiritual Bodies by the name of the Soul, as when he saith that the Soul of Man is united to the Soul, and that by a Physical liberty. Those three beginnings of Bodies in which the faculty of every beginning doth manifestly show itself are adorned of Philosophers by the name of Spirits. These means in Nature and mean Bonds, (that is) the three beginnings of Bodies seeing they agree most highly with the Architectonical spirits and roots, or seminary beginnings of things, they are named of Philosophers by the name of the First Matter.  
Now follows the tractate of the Causes and Cures of Diseases. The general and special Explication of all Diseases Astral and Material, or of all Elementated and Hereditary Diseases from the Book of Nature, the Book of Philosophical and Physical truth, with the Opinions of Ancient Writers added, as Hypocrates, Galen, and Celsus and others.  
In the particular curing of Diseases, it is handled of the mysteries of Cures, of the brevity of the Signs, of the secrets of the Remedies. And first the old Precepts of Galen and of others are brought, and afterward it is demonstrated by the Experience of Paracelsus, Thurniserus, and of Excellent new Writers and Philosophers, and the Medicines for all the Diseases from anatomy and the signed art, as well simple Remedies as compound by showing the work.  
Man the Microcosmus or little World out of the Macrocosm or great World, containeth in him the anatomy of health and sanity.  

In Man are threefold Diseases: Namely  
1 From Fire and Air. Which two Elements generate and infect the Spirit of man, from whence there are Diseases in man which they call Epidemical or Astral Diseases.  
2 From Water and Earth These two Elements cause the Tartar, and the ●tone, and all Tartarous Diseases which ●●● many in man.  
3 From the seed of Parents, and they contain in them 4 courses. 

1 The 4 courses of the Elements, from whence all sharp Diseases arise.  
2 The 7 courses of the Planets, from whence the Chronical Diseases arise, which ensure as long as the couse of the Planet.  
3 4 courses of the humours, from whence are Salts, and that of divers Tastes.  
4 Courses of the qualities from whence the complexions are.     
The Microcosmus man hath not been only created according to the Macrocosm, but also made subject to Diseases and Death, as in the book of Theophrastus of the Astral Diseases, so also of the Invisible Diseases; as also of the falling Sickness, as also of the Meteors, and that part is called Astronomy, read the books of Theophrastus of the Tartareous Diseases. The old Physicians have writ nothing of these things, neither knew they any thing of them, if they knew any thing it was not much.  

Saturn Hath Dominion in the Milt  
Jupiter Hath Dominion in the Liver  
Mars Hath Dominion in the Gall  
Sol Hath Dominion in the Heart  
Venus Hath Dominion in the Reins  
Mercury Hath Dominion in the Lungs  
Luna Hath Dominion in the Brain   

Blood  
Phlegm  
Choler  
Melancholy   
Is  

Savory  
Sweet  
Bitter  
Sour   
Salt.  
The Galenists call the Salts, Humours, when as they are Salts and of divers Tastes and qualities.  

Of these Galen writ. 

Hot and moist  
Cold and moist  
Hot and dry  
Cold and dry     
But Theophrastus from the light of Nature found forth that all beginnings consist in Salt, Sulphur, and Mercury. In these three the substance of all creatures consists, and is conserved to the Predestinated term or limit, as Paracelsus in his book de tribus Principiis, and in his book Paramid. Philosoph. de quatuor Elementis, which four Ements do arise from three beginnings.  

Of Generation, Mixtion, and Transplantation.  
The solid and firm ground of Nature being laid, and the truth and Nature of the Principles being found and established and confirmed, and the original differences and degrees of Forms being set down, we come to the engendering of Diseases. And first it is needful to prepose the Generation of natural things and the Laws and grounds of mixtion and Transplantation. And then we will show whether the beginnings of generation be spiritual or corporeal. Again, it is behoveful to consider whether Animals, Minerals, and Vegetables are generated after the same manner, for those that know not the Laws and Foundations of Generations, Mixtions, and Transplantations, and those which do not consider the Powers and Virtues and Courses of the Spirits, they persist in a great Error, that bodies are only of bodies. Verily they cannot tell how to free themselves in the Inquisition of Diseases which are from the bodies, from whence it comes to pass that many proclaim divers Diseases to be incurable.  
Concerning the Foundation or ground of Generation. Three things are required necessary to the administration of every Generation. First, the Elements, and Matrices. Secondly, Seeds, Stars, First Matter or Soul. Thirdly, the beginnings of bodies. All which, though divers, yet they are contained in the least portion of the matter, which is altogether similar, as appeareth by the testimony of the sense; and so they command us to worship the Divinity of Nature; neither are they confusedly or rashly comprehended, but they are instructed with a Vital and most forcible Power or Virtue, and with an infallible science. It will bring much light to our contemplations if we explain the offices of these. There are more common offices of the Elements, the Matrices or Receptacles, and they obtain the name of the matter, they are the offices of the seeds, the first matter or stars. Furthermore, they are called fruitful, because they are the Bonds of visible and invisible things, and because they contain in them the Laws of Motions, the Predestination of Times, and the Laws of Generations, Mixtions, and Transplantations, as in the efficient agent cause, from which all actions proceed. The beginnings of bodies are destinated to properties and actions, and they bear sway with the wonderful Power or Virtue of the qualities or properties. These are the Laws of the Generation of natural things, that the seeds and stars do come forth of the Fountains and Deeps and dark places into light, and out of the Iliadum into the World's anatomy, the Principles of the Bodies being constituted and assumed at defined and set times, and by the renovation of the Individuals and production of bodies, conserve the property of the spirits. This renovation of bodies is a Generation whose Foundation confists in the seed.  
In this Lithurgy and action of seeds and stars, visible things are made and generated from invisible things, corporeal things from incorporeal things, by the virtue and power of the immortal and vital science, bearing sway in Nature, which science he handleth above in the sixth Chapter of his Philosophy. We said that it was the light of Nature, and the predestination of Paracelsus. By the power and work of it the Elements are made thus and thus, (that is) either Mineral, or Vegetable, or Animal Elements, for there is in Nature a Vegetable, Mineral, and an Animal Earth, and there is a Vegetable, Mineral, and Animal Water, the like of the Air and of the Fire. And by it the beginnings of the bodies agreeable to the offices of the seeds and stars are extant and come forth. So colours, smells, tastes, heat, cold, moistness, dryness, quantity, number, confirmation, all vital qualities and other signatures do proceed in the mechanical process of Generation. Because no Generation can be perfected without Mixtion, we will forthwith entreat of it.  
Mixtion is the Instrument of the seed proceeding unto Generation, by whose ministry the Elements and the beginnings of bodies which agree with the seeds, and domestical things, as Animals united to Animals, Minerals to Minerals, Vegetables to Vegetables, so emulate the unity of the seeds which are their examples.  
The foundation of Mixtion is the vital beginning, instructed with an effective science; the form, the idea, the seed, the star, by whose power and infallible science, divine offices of mixtion are administered. This is that especial star or seed which we have demonstrated to be the Foundation or ground of all Generations.  
The Term or bound and subjects of mixtions, are the Elements and beginnings of bodies produced from aliments by virtue and science of the mechanical spirits, for the mixtion is made, when bodies are constituted of incorporeal things, but yet altogether spiritual bodies, The Laws of mixtion are three ways considered. The first, is the mixtion of the Elements amongst themselves. The second, is the mixtion of the Elements with the principles or beginnings. The third, is the mixtion of the principles amongst themselves, and of all them together; for if they ought to exhibit one similar substance of a body unto the senses, than there ought to be three beginnings, and each one mixed. Again, the manner of Mixtion is threefold, for either a perfect is mixed with a perfect, or a corruptible or impure with a corruptible, or a perfect with a corruptible.  
The mixtion happeneth far otherwise, if a perfect be mixed with a perfect, (that is) a pure with a pure, than if an impure or corruptible be mixed with an impure or pure; for the beginnings, elements, and foundations of bodies are twofold, they are either perfect, or the first, (that is) the immediate receptacles of the seeds, which are the nighest to the seeds, as are the beginnings of bodies, or they are corruptible or superadded, (that is) which are more remote from the seeds and the stars, as are the Elements which bear the name of a Matter; how much therefore the subjects of mixtion differ amongst themselves, so much the unions, terms, or limits and continuance do differ; for pure permixt with pure things (that is) which are more remote from the impurity of the Elements, have a longer time of digestion, and comem later to their dissolution, as are Gold, Siver, precious Stones, which are mere individual principles altogether perfect and separated from the external impurities of the Elements. The impure hasten quickly to corruption, some of them sooner some later, according to the analogy and proportion of the subjects. The Elements and beginnings of Animals have times of their continuance very much distinct from the Elements and principles of Minerals and Vegetables, and these Minerals and Vegetables do differ much from the procreations of the superior Globe, (that is) from the fruits of the superior Elements. We will handle more largely of corruptible things, Foundations, Elements, and Beginnings, and of the mixtion of them with Pure in the Generation of Diseases, for they contain the anatomy of Diseases and Death. Seeing therefore there be divers manners of Generations by reason of the Elements and Seeds, so that in some the differences of the Sex is altogether neglected, as in Minerals and Metals. In some the Rudiments or beginnings of the sex do appear obscurely, as in Vegetables. In some they appear manifestly by a perfect separation of the Individuals, and their properties expressed, as in Animals.  
These manners of Generations being rightly explained, do make much for the right understanding of the Generation of Diseases, we will explain all in order, beginning with the Minerals.  
In the Generation of Minerals, (which is very hard to be understood of those which cannot apprehend the unaccustomed phrases of Philosophers) first there is to be observed the connexion of those things which are required to Generation. There is a twofold connexion; the first of principles and principles, the second of principles with elements.  
Secondly, we must observe that this Generation of Minerals is of Consanguinity with Nature; for there is no Generation neither of Vegetables nor Animals so nigh the Fountains of Nature, neither do approach so nigh the Fountains of Unity, as the Generation of Minerals; though some Minerals have their admixed impurities; for Minerals are the Offspring and Issue of the seeds, the Offspring and Children of the stars and seeds lying hidden in the Element of Water, which Issue have all the gifts of their Parents, the sciences, signatures, and properties thereof by an hereditary right, and they possess them inviolated; furthermore, the Minerals have most effective Balm, and they possess almost a solid and homogeneous Matter, and they have pierced the Vital principle, (that is) the whole substance of the Matter, and proportionated it unto themselves. So the star or seed in this kind of Minerals hath perfected some perfect Individuals, not only according to their substance, but according to the virtues of Nature, which being adorned and fenced in with the abundance and purity of Balm, they are not deprived of their strength in many years, neither are they corrupted with any external injuries, for example; Mercury, of which Paracelsus speaks, is a perpetual Moon, neither can it be corrupted by any violence or injury, by reason of the firmness and perfection of the Balm existing in the Mercury; Mercury is called the Renewer and Restorer of man's body. So also the Antimony (of all the Waters) is the best Cordial, in which so great power and virtue of Balm is occultly contained, so that it is able to cure all desperate and deplored Diseases, as well sharp Diseases as Chronical. What shall I say of Vitriol? which alone is able to cure the fourth part of all Diseases, and to root out altogether all Tartareous Diseases. I let pass Sulphur endued with infinite properties, and Sal-niter which helpeth and cureth the greatest Diseases beyond our expectation, so also I let pass Sol and Luna, Margarits and Corals and other Individuals of this kind.  
The Minerals demonstrate their Vital qualities with such a virtue of their actions, and they demonstrate the differences of the Vital qualities, that is, of the first qualities from which all actions proceed, from them Paracelsus fetches seeds which are Vigent and bear sway in the Treasures of the Elements, for to administer the World's province, and that they might come forth into aspect, they do unite with the Spirits, but yet with such Spirits as of which bodies may be constituted and compounded. And this Wedlock or Union is the connexion of the seeds and principles. Afterward when as they have found forth fit Matrices and Receptacles (for every Element bringeth forth the Fruits, not in his own proper place, but in a strange or unusual place) they admit rather the company of visible bodies, than of compound and mixed bodies.  
Then the Elements constitute not the common bodies, but the bodies proper unto the Minerals. In like manner the principles of bodies, (that is) Mineral Sulphur, Mineral Salt, and Mineral Mercury, do constitute Mineral Fire, and Mineral Air, Earth, and Water, and this is the union or connexion of the Elements and Principles. These being absolved and perfected they produce all Congelations, Colours, Signatures which are Vegetive in the seeds, stars, or Vital principles thereof, and they demonstrate Metals or Minerals very nigh unto Metals.  
In our Astral Philosophy, it it said that there is a corporeal 
Second part cap. 2.  life in all things which lie hidden in the Centre of the Elements, which life is subject to the wills of workmen by wonderful Providence and Wisdom of God. For the mechanical Spirits or Soul hath made a firm and constant union or connexion with the body, but yet not with the external Crasse and last bodies which are altogether unvalid and unfirm, but with the internal aed s●iritu●l bodies which are destinated unto properties. Furthermore, those which have their Roots fixed in the Centre of the Elements live obscurely, be cause they are not distracted with the offices and varieties of actions, neither serve they for sense and motion. But those which live obscurely have a common Hermaphrodites seed agreeing with many Spirits, (that is) the Nature of all things living obscurely, and lying hidden in the Centre of the Elements is so framed that they participate something of all kinds of their kind, and for the Harmony, Society and Constellation of their Nature they most easily conspire. These things are illustrated and made more plain by examples. Alexander a Suchlen in a certain 
Quer●itanui against Anon p. ●4.  Treatise of Antimony writes that he found in one Root of Antimony, not only three united principles (the Roots of Minerals) but also Gold, Silver, Mars, Jupiter, Saturn, except Venus, So from Venus and Mars Vitriol is drawn by art, from Metal Mineral is drawn and contraiwise.  
This is that which Severinus Davus pag. 124 saith, by the great power of Nature we have wondered and admired in the seed of the Minerals not only the unexpressed variety of the Sex, but also the united principles of the Individuals and Spirits in one and the same seed.  
These are the mysteries and secrets and wonderful things of God placed in the Majesty of Nature. Let these suffice concerning the Generation of the Element of Water. Now we proceed to the Generation of the Element of Earth, and we will entreat of Vegetables. All Vegetables are those which have Roots fixed and fastened into the Earth, and are sustained by a Vegetive Soul: Furthermore, Plato called the Plants Animated or Vegetables. There are especial differences of Generations, in regard of the Elements and of the seeds. The seeds and stars are ever the same in Nature, Virtue and Essence, but the Elements differ much amongst themselves in subtileness and moveableness, as the Element of Water is more subtle and movable than the Earth, so the fruits and things generated from it are more subtle, movable, valid or firm and more excellent, than the fruits or things begot from the Earth. From hence it is that the seeds of Vegetables have a clammy, soft, crass body in respect of the Minerals and Animals, whose seeds are more spiritual and subtle bodies.  
Concerning the manner of Generation of Vegetables, those which proceed of their own accord without man's industry have almost the same manner of their Generation with the Minerals; for the seeds of Vegetables rise forth of the Matrix of the Earth, and at first unite with the Spirits, and so constitute their principles. Vegetable Salt, Vegetable Sulphur, begot Vegetable Mercury, Vegetable Water, and Vegetable Fire, Earth, and Air. But this is to be observed which is most worthy to be noted, that the fruits or effects of every Element retain and reserve the properties, nature, and conditions of the Matrix in which they lie hidden from the beginning, and they never depose them. So Paracelsus in his third book 2 Chap. of degrees, brought this difference, he made the fruits or the effects of the Earth to be of the first degree, the fruits of the Air to be of the second, the fruits of the Water to be of the third, to the fruits of the Fire he ascribeth the fourth degree, where he adjoineth these words; he laboureth in vain whosoever he be which would get the quintessence out of Earthly things, which is like to that which is got forth of Air. In like manner that quintessence which is from the Air cannot be compared to that which is brought forth of the Water; upon this Sentence so it is to be judged of the fourth Element Concerning the extracting of the quintessence forth of the herb Chelondine, it is not that thou labour to attain the quintessence of Gold by the quintessence of Chelondine, though there be more secret in Balmemint, Chelondine and Valerian, than in the rest, only so far proceeds the degree that the secret may excel in many parts; so that in every degree one Element exists higher than another; wherefore it is to be observed in things made of Earth, whether the Chelondine excel the Balmmint, and whether the Balmmint excel the Valerian; so likewise it is to be judged of the three other Elements.  
The spontaney or free Generation of the Vegetables cometh nighest unto Nature, and is almost like the Generation of Minerals, excepting that the seed of the Minerals according to their Plantation are not subjected to the wills of men, neither do they conserve perpetuity (as the Vegetables) by propagation of Individuals.  
The seeds of Vegetables are twofold. The Astral seeds which are only subject to Nature. Secondly, Mineral seeds which are subject to the sense and will of man, as of Barley, Wheat, Oats, and other pulse which spring not but by Industry and good Husbandry.  
In Plants there be divers manners of propagation, but in Minerals at least there is but one manner, and it is spontaney, or of free accord, caused by no labour of man. Some Vegetables are propagated by man's Industry and Husbandry, by material seeds or grains, either round, or three cornered, or long, etc. Some Vegetables are propagated by Graffs, as Vines, some by Branches or Boughs, as Willows, very many from Roots pulled up. There are divers times of the springing and rising of these seeds whether astral or material. Some spring in Summer, some in the Spring, some in Autumn, some in the beginning, middle, or end of the Spring, or Summer, or Autumn, some spring in Cancer, or in Libra, or in Virgo, or in Leo, and then come forth●nto the sight or aspect of men.  
He will admire the confluence of Nature, which marketh the springing and budding of Plants at the rising and setting of certain Stars. There are also certain fit places required in the Generation of Vegetables, as the Poplar tree, and the Willow, and Arsmart love the Waters, the Trifoil, Ragwort, the Coslip and Melilot, the Origan and the herb Groundpinn love the mountains; of which Virgil in his 1 book of his Georgics writes thus, here will good Corn rise, there will Grapes spring plenteously; and in another place good Apples will grow and flourishing Grass. And again in the second of his Georgics, he saith, every ground cannot bring forth all fruits. The Willows spring at the water's side, the Alder-trees in the foggy Fens, the barren wild Ash-trees grow on stony mountains, the Sea shores are most pleasant with Myrtles, our Ladygloves affect hillocks, the Yew-tree loves the Northwind and cold of the Air; and he addeth the cause in the second of his Georgics, for surely it is only Nature.  
This is by reason of the temperament and friendly conspiration of superior and inferior things, for the seeds having an inbred knowledge do all Fructify as Seasons, and in their places; for the constitution of the air is otherwise about the waters or floods, than in the valleys, in which the Sunbeams by their great power cannot pierce and temperate the turbulent and crass air. The constitution of the air about little mountains is divers from that about great mountains, for the conspiration of the superior and inferior things is chief to be considered in the Generations of the inferior Globe, if that the prevarications of the confluences, and the dearth of Corn bring great defect. There are three especial differences of Generations in this inferior Globe of Minerals, Vegetables, and Animals.  
In the Element of Water four kinds of fruits appear, Salts, Minerals, Gems, and Stones, by one name called Minerals.  
There are only two kinds of fruits from the Element of Earth, Plants, and Trees, called Vegetables, which being explained we will descend to the Generation of Animals. The vital principle of the Nature of Animals is grounded in a certain Radical matter, namely, in animal Balsam, in Suphur and vital Liquor, which two, namely, the vital Principle or native Heat, and radical moisture or first-begot moisture, have made a constant and firm Wedlock or Union, as we have demonstrated in our Philosophy, de calore native.  
This first matter of Animals, though in spiritual subtileness it excel the Balsam of Vegetables and Minerals, neither is it grounded in a matter subject to the wills and judgement of man, nevertheless it hath most effective tinctures in it, in which as though in mechanical spirits the knowledge of the anatomy of all the parts of the animal are secretly contained, for the least dram of the seed contains the anatomy of the whole kind; because the mechanical spirits and Principles of the bodies are taken from the Dimensions and Straitness of bodies, (that is) the First matter or stars of animals is not subjected to Geometrical Demonstrations. Here the Aristotelians contend that this seminal matter is only contained in the anatomy of the Testicles.  
Hypocrates saith that seed is derived from the most strong and forcible Root of the whole animal; he testifieth it by this note, because so little matter being evacuated there are made very great mutations and great loss of the strength in the body.  
There is nothing in the body more strong than the animal Balsam or vital Sulphur. Hereupon Paracelsus in his book de sagaci Philosophia, calls this Radical matter the quintessence of Lmibicagaster.  
From hence the Philosophers called the seed of Animals the viridity of Nature, and the flower of strength; though we deny not but that the crude and imperfect matter, which is in place for a covering wherewith the mechanical spirits and principles of Generation are invested, is perfected and digested and brought unto maturity by the perfecting of the members of Generation, otherwise Generation were frustrate and in vain, not by the inconstancy of the mechanical spirits and vital principle, but by the imperfection and debility of the bodies. This is the true original of seed, and the Nature in Animals. From these it appeareth that the seed, the Animal Balsam, is not only contained in the Testicles or Brain, or Sperm of the marrow, but that it is diffused through the whole body, (that is) through the whole anatomy of the Animal, and it is the vital Liquor, the Radical matter, the First matter; for these virtues and faculties which have flown forth of the whole body, especially out of the principal parts, together with the spirits, do inhere and remain in that matter of the seed, being prepared and perfected in the Testicles, and are as it were the mistresses or workers of procreation.  
Aristotle contends by many reasons that he might show that women neither have seed, nor do emit or send forth any in the Venereal act. But the contrary may be taught, especially by this reason, because women have Testicles and Vessels for seed, all which if Nature did not make them in vain (as it makes nothing in vain) have likewise a faculty of generating seed attributed them, which is the cause thereof. The truth of this matter is proved by the testimony of sense; for it is seen in women which have longer refrained from coiture, that their seed would flow about the Vessels being cut, as well as in men, but in the Testicles there is a more crass and perfect seed, because women will confess that by dreams their seed is sent forth with no less pleasure than in coiture. In widows and those which have longer abstained from Venery, by dreams and by tickling of the privities abundant and crass seed will burst forth. This is not only confirmed by the whole testimony of the senses, but humane nature doth abundantly confirm this unto those which know it. From hennce it is collected, that the seed of woman concurs unto Generation, because a woman afflicted or pained with the falling Sickness, Stone, or Gout in the Legs, brings forth Children affected with those Hereditary Diseases. Lastly, because the Child is very often like the Mother, which things the Mother's blood cannot effect, but the seed which is diffused from her. Furthermore, neither the seed of the man, nor of the woman can effect any thing by itself, being solitary, in a perfect Generation, but the conflux and true mixtion of both seeds are required unto perfect Generation, for the mixtion being frustrate Generation decays. The motion of Generation in perfect animals, in which there is a perfect distinction of the Sex of male and female, is a wise and provident Nature of things inciting and stirring them up sometime to the propagation of Generation, lest that the whole kind should decay, and it hath injected or put lust as a prick into them both from the heat of the seed, and it hath given a pleasantness or wonderful desire of coiture unto the privities, that they might bring their seed into one, otherwise they would be altogether unprofitable, which concurring and rightly conspiring the seed of the male and the female received in the womb are mixed with a mutual embracing, for spiritual things are agreeable and do conspire and arise from one and the same Root, and they have the same gifts: for like do congratulate and delight to be with like, and domestical things, with domestical things having the same faculties, or sciences, and signatures. After that they be mixed the womb contains them most closely, and hideth them in her bosoms, holding it so closely on every side that it suffers no space to be empty within; and also it contracts and girds in itself, and doth so straiten or compress and shut the mouth of it, (that is) it doth so much rejoice in the friendly guest received, so that it will not open at all. But the mouth of the neck of the womb, namely, the outward mouth, sometimes lies open unto the privities. The womb hath two mouths, which thing Cribatius demonstrates 23 Aphorism and 6 book, for the seeds being permixt and conceived in the womb, there is the same force and the same nature in them both. And because the mechanical spirits and Radical tinctures have brought with them the abundant store of vital heat, as the motion of these spirits shall forthwith appear, though it be obscure, so the offices of the heart and arteries will forthwith appear, and by their vital pulse attract airy and spiritual aliment through the hidden ways or passages according unto the science and power of the mechanical spirits, for all things do appear unto Nature as Hypocrates witnesseth. Furthermore, the more small or pure and hot parts of the seed, and those which more participate of spirits; or spiritual tinctures do fly inwardly into the midst of the whole mass, but the more Crass or Earthly parts of the seed, do compass and go about those spiritual spirits, from which the mechanical spirits do produce the membranes which wrap the Child.  
These are the first Rudiments or Grounds of Generation of Animals. But here Galen, Fernel, and other Aristotelians contend with Hypocrates, and contradict him, in that in his book de locis in homine, he compared the nature of the seed to a simple uniform circle, in which any man can neither find beginning or end, and that so far forth as it pertains to the varieties of corporeal parts subsisting in act in the seed. But surely the Aristotelians say this spirit having faculties and being the instrument of Nature frams three Jewels like pellucide drops of water in the midst of the animal, which make immediately for themselves certain Rudiments and beginnings of the three principal members, Heart, Liver, and Brain. They have not considered and marked the mechanical Lythargy of Generation, and the artificious administration of the seed, neither have they understood the power of science from which all things arise. But they have feigned corporeal Rudiments or beginnings of the parts in the seed, & especially of the principal members, which being separated by the heat, at length they manifest and demonstrate members whose beginnings they had obtained. Hypocrates in his book de locis in homine, in the beginning hath Confirmed and Established this his Opinion, saying, that he found nothing in the body to which he might ascribe beginning or ending, for if he described a circle, who can find beginning or ending? Furthermore, seeing the nature of the seed is altogether spiritual and hath such nutriment with it unto the matrices, we ought to imagine that there be dissimilar parts in the seed, so that the body of the Brain should be one, and the body of the Heart another, and the body of the Liver another, but we must think that this multitude of parts in the progress of time risen from the same seed, and not from the mass or multitude of bodies, but from the variety of the gifts, means, powers, and faculties in which the mechanical spirits excel. The faculty of the mechanical spirits is so great, that if they had the science or faculty of the Heart, they would make and conform a heart from the attracted aliment, if of the Brain, they would make a Brain, if they had the faculty of the Liver, from the same aliment they would make a Liver, flesh, veins, bones, sinews, arteries, eyes, ears, and all members which are needful for the constitution of an Animal and this they would do in a right order and at set times. That is theperfect science of the seeds and stars, full of power, which (they say) bear sway in Nature, and all creatures confess the same. In this science all signatures as well interior as exterior of the whole animal are contained. This is the light of Nature, and the Predestination so often reiterated of Paracelsus. But now afterwards all the parts of the whole Animal shall be dissolved and separated in a legitimous and convenient order, more solid and abundant aliment is required, neither do hidden passages suffice.  
Again, the membranes waxing crass and thick daily, in which the Child is wrapped, forthwith in these membra●es, veins, and arteries are framed by the Navel, which are fastened to the womb, and subminister and convey spirits and aliments unto the Child, until every part be conformed and wholly perfected and consummated.  
The Aliment attracted is spiritual, even as all Vegetables and Minerals are nourished with most subtle spirits, in which there is animal Balm agreeable to man's Nature. Hereupon aliment of Paracelsus is called seed; with which that of Hypocrates agrees, We are nourished of the same from which we consist. In this animal Balm are the Elements, and the three beginnings of bodies, Salt, Sulphur, and Mercury, as we have demonstrated in our Philosophy. But here a most gross untruth of the Galenists offers itself unto our consideration, namely, that they say that the young one is nourished with Menstruum in the mother's womb, which is the greatest poison upon Earth, when as Aristotle saith in his third book de historia animalium, cap. 19 that that blood which flows forth at set circuits in women is a kind of vitiated and corrupted blood, for by the benefit and work of Nature, (especially the Moon decreasing) is separated from the purer blood. This Menstruum flowing forth, if a fresh Vine be touched therewith it decays altogether, Fruits touched therewith are made barren, Plants die, Herbs and Grass in Gardens whither. If a pregnant tread upon the Menstruums of another woman, or if she be sprinkled with it, she hath an untimely Birth. It altogether takes away the hope of conceiving from those women which have not conceived already. The breath and vapours which come from the mouths of women purged of their Menstruums obscure and darken glasses, and brightness of Ivory. Mercury or Quicksilver which commonly is put in looking glasses with tinn, attracts through the glass poisonful Menstruum, and the glass is not hurt, which appeareth if that the Quicksilver be shaved off the spot will appear no more in the glass. Gress. Furthermore, if this blood be tasted of a dog he becomes mad. This Menstruum torments men with grievous pains, for it brings the falling sickness, the falling of the hairs, and the Elephantiasis, therefore it was counted amongst the most grievous poisons by the Ancient; hereupon it cometh to pass, that in the woman in which it is suppressed that it flow not forth at the appointed and ordinary time; unto her, which it should be proper and benign, it brings divers incommodities and Diseases, Namely, obstructions of the bowels, pining, the cancer, the falling sickness, and very many more mortal Diseases. Seeing therefore that the annoyance and discommodity of it is so great, and the violence is so pestiferous, who will be so mad or sottish to affirm that the young one hath nourishment from it in the womb? yea 
All nourishment is caused by Spirits, but yet by such as of which bodies may be produced, which appears in things which increase, where the Spirits are resolved into the bodies, that there may be made increase.  than she is wont to conceive best in the womb when she is cleansed and purged from this filthy flux, and when the blood is pure where with the young shall be nourished, as likewise when the womb is cleansed. And though in the other time the vicious and pure are collected t'other, and do increase together, for it is mixed with the other pure and profitable blood; yet notwithstanding the young is not sustained, nor liveth thereby, neither doth it attract it for nourishment, but only the sweet and most pure blood as far as it is able, but after the young is come to perfection and compliment, and stands in need of more abundant food, and suffereth not the spirits any longer to be included (all the bonds being burst) it comes forth into the light of the World.  
The Galenists ascribe the distinction of the Sex to the qualities by this reason, if that the seed of the Parents excel very much in heat and dryness man will be procreated; on the contrary, if cold and moistness domineer woman will be procreated. But profess both the Sexes to be contained in one Root and vital Principle; the mixtions and tinctures superadded man's strength may degenerate into woman's weakness and facility of bringing forth, so that woman is nothing else but a Transplanted man, not as Aristotle affirmed, that she was a monster rising from Transplantation. But we profess that this Transplantation is necessary and administered by the Laws of Nature, wherefore this Transplantation is not to be ascribed to heat or cold, but to the superadded tinctures of mixtion, which superadded tinctures we will largely explain in the differences of Transplantations. And these concerning the Generation of perfect animals which have obtained strong and powerful seed, which will endure for an age, howsoever it be agitated and tossed with divers mutations of Transplantation. But here we had almost forgot the subtlety of the Galenists, which say that the young in the womb hath the faculty of sense about the 36 day. I marvel who of them hath pierced into the secret Closets of Nature? or who of them hath observed at what time the young one receiveth sense in the womb? If that they say they found it by anatomy, it is false, for the young can live no longer when the mother dies. If they object and say that the mothers observed it, I ask of them by what means, and how? Certainly, if they had understood the sciences and powers of the seeds, they would never have alleged and brought in such old wives Fables. But that which Hypocrates professeth that the male his bones being strengthened and made somewhat harder moves in the third month, but the woman in the fourth, we likewise grant this, for the pregnant may observe the first leaping of the Child, and perceiveth it as the tickling of a fly.  
Imperfect animals are those which generate without a manifest putting forth of seed, as Eels, Frogs, and almost all insected animals by their mutual embrace do send forth the flower of Balm into the Matrices and Receptacles for Generation wherein all things are absolved and perfected which are needful and necessary to Generation. Again, they profuse or pour forth a fruitful seed which is crass and clammy resisting external injuries, which seed is stirred up and compelled to work by the benefit of the heat of the Sun, and then it constitutes the Elements, and adjoineth such like Principles of bodies, and perfects the offices of mixtion, which things being perfected it absolveth and finisheth the Generation correspondent to the science of the mechanical spirits. In the procreation of fishes, when as the female hath laid down her Eggs, the male comes and sprinkles his seed upon the Eggs, and how many soever have been sprinkled with his seed take life, the rest which are frustrate and destitute of the heat of the male do pine away and corrupt. There is the same reason of the Generation of birds which bring forth Eggs in the place of seed, and then they keep them warm by their heat, and so bring forth young birds. The Generation by putrefaction which the Philosophers call the Generation from seed and from putrefaction, differs from this manner of Generation.  
The Generation by putrefaction is of that kind which the Generation of mice and bees is, which Paracelsus calls Generation ex cagastro; so worms are generated in cheese and hornets in the excrements of horses. But concerning those animals which do make congress and generate with animals of divers kinds, as the Horse and the Ass, the Wolf and the Dog, we will handle of them in the difference of Transplantations.  
This Generation of Animals differs from the Generation of Vegetables, because the seeds of animals neither do voluntarily rise out of the Earth, nor are submitted by the industry and labour of man, but the seeds having attained a fit matrix they proceed unto the Generation of perfect Animals, where they perfect the animals complementally.  
The Laws and Foundations of Generations and Mixtions being demonstrated, and the spiritual beginnings of Generations being explained, and also the manners and differences of the Generations of Vegetables, Minerals, and Animals, being adduced and inferred, it remaineth that we handle of Transplantation superadded to Generation, which happeneth to all the orders of Generation; for those which put the light of Generation and Transplantation before things unknown in Philosophy and the art of Medicines, the difference being rightly understood, they prepare for us not any passage and entrance unto any vulgar Philosophy and art of Medicine insisting in qualities, but unto Philosophy grounded on the Laws of Nature. Certainly none can understand the death of things, and the dissolution of the Soul from the Body, which knows not throughly this difference, and if he know not the death of things and the dissolution of the Soul from the Body, that Physician will never attain unto the preparations of medicines; for how shall he separate things from life, which hath neither known life nor death, and attributes the functions of life unto dead things? what shall I say of the knowledge of Diseases? Those which absolve this difference by qualities will never see how death comes to life, or how by the Laws of Nature the dissolution of the Soul and Body happens.  
But that we may come to the matter, we say that Transplantation is a symptom of Generation, but this is not to be understood in general of every Transplantation but in particular: for Transplantation is considered 
Transplantation is twofold.  two ways; for either it is subject to the will of man, or it depends of Nature alone.  
That which is subject to the industry and labour of man is perfected either by seed or cutting. In this Transplantation whether it be effected by material seeds or incision, two things are to be considered, Times and Place.  
It is behoveful to observe times in the Transplantation which is to be perfected by the ministry of hands, because there are defined and set Periods in which the force of the seminal flower appears in Plants and Vegetables, for unless the flourishing and vigour of the flower were transplanted by the time all labour were frustrate and Generation were in vain. So some material seeds of Plants have their flourishings and vigour of the seminal flower in the beginning of the Spring, some in the midst, some in the end, some in Summer, some in Autumn. There is the same reason of trees, which also have divers times of their flourishing and seminal vigour of the matter, as the Quince-tree and the Damsin-trees are transplanted very seasonably after Winter, the Cherry-trees and Almond-trees about Winter, Mulberry-trees before the Springs Equinoctial.  
It is also convenient that there be places fit for the Transplantations done by man's labour, for except these subjects of man's Transplantations shall find a fit matrix, the Transplantation will be frustrate and in vain, whether it be done by incision or by seed. Therefore it is behoveful to observe such places in our Transplantations as Nature affecteth, and in which places Nature will bring forth freely and planteously fruits of this or that kind; for every ground doth not bring forth all fruits, some fruits Spring pleasantly in funny places, some in shadowed places, which Nature he observeth thus, such like and such Plants being transplanted, our Ladiesgloves love little, Hillocks, the Poplar, the Willows, and Arsemart love the Waters, and Mercury's Fingers and Melilot as we have explained in the Generation of Vegetables. We will apply this first Generation of Transplantation fitly in the difference of the Generation of Diseases.  
The other kind of Transplantation is that which proceeds from Nature alone, or it is that which is caused by the more effective tinctures of the Elements, neither is it subject to man's sense. For the right understanding of this Transplantation, it is behoveful to explain the roots or tinctures of things which help both for Generation and Transplantation, though the roots or effective tinctures, the efficient causes of Transplantations, have not been explained at any time of any Philosopher, but they have adumbrated or over-shadowed them by figures, metaphors, and allegories. And these tinctures are twofold, either perfect and first, or else corruptible and superadded.  
The perfect and first Roots of things are Stars, Seeds, Roots of Transplantations, and of the Philosophers they are called the tinctures of the Elements. The seeds or roots of Transplantation show the cause of death and dissolution. The seeds or stars of Generation are explained both in Philosophy and in the difference of the Generation of natural things; now we will handle of the Stars, Seeds, and Roots of Transplantation. For we say that every Generation by the superadded Transplantation is removed and displaced from the degree of dignity, whereby the Seeds, Stars, and Roots of Generation are less able to manifest their gifts and inbred sciences; for every transplanted Generation, (that is) Transplantation of spirits, doth not change unto the better, but unto worse; and the properties and gifts of every transplanted Generation, (namely of the spirits) are much weakened by the superadded impressions and concurring Stars of Transplantation. The tinctures of the Elements, Stars, Seeds, and Roots of Transplantation or Impressions which cause Transplantation, are the Being or Essence of poison, which especially is found forth and appeareth in Minerals, as in Arsenic, Sulphur, Vitriol, Mercury, Antimony, and in Saturn. In Vegetables as the Nettle, Woolfbane, Hemlock, and the Poppy. But it is circumspectly to be observed, that Transplantation in regard of the tinctures is twofold namely, the universal and the particular.  
The universal Transplantation is that which extends together unto all natural things by God's curse, for there is nothing free from Transplantation in the whole Nature of things, but it hath impurities admixed and adjoined unto the veins, guests, and tinctures of the Elements, and unto the Stars, Seeds, and Roots of Transplantation; for the Stars themselves (as Job witnesseth) are not free from this Transplantation; neither Gold, Silver, or Gems are excepted from this Transplantation though they seem to carry an anatomy of soundness or purity. Paracelsus (in Chirurgiamajore 2 Book cap. 8. of his 3 Tractate) saith, that Gold by his Nature hath Realgar, or being of poison, which is separated from her by Antimony; for if that Gold wanted Realgar or poison (as Paracelsus speaks) the Spagirical Philosophers would not so strictly command that before the preparation of potable Gold that the body of Gold should be separated from poison and impurities. So amongst Vegetables every body hath poison, and those which be called alimental of Physicians. That Vegetable which cannot be rightly separated neither by artificial or natural concoction of the Ventricle, is the cause of many most grievous Diseases. Whereupon with Paracelsus and other true Physicians this being of poison is celebrated to be almost the most noble amongst other beings of Diseases. Of which being of poison, and more common cause of Diseases we will more largely handle in the differences concerning the Generation of Diseases. This general Transplantation contains in it a spiritual Transplantation in regard of the tinctures which bear sway in all the Elements.  
The spiritual Transplantation is twofold. The first is the Transplantation of Individuals. The second is of the kinds.  
The Transplantation of the Individuals is in which the utmost Signatures are only changed, as Colours, Smells, Tastes, Magnitude, Figure, etc. yet this transplantation is not to be read so, that it be not made with the superadded tinctures of the Elements, but by Seeds, Stars, and Roots of the same kind, as Vegetables with Vegetables, Minerals with Minerals, etc. Seeing there be many seeds in Vegetables, in which the Sciences and predestnated gifts of many Individuals are conjoined, which by the judgement of the sense do seem to differ in some sort in kind, it is no marvel if that they pass into new Families by a light moment; Severinus p. 141. as if Watercresses be transplanted into Mint, Rape into Radish, the herb Imperatoria into Angelica. This Transplantation is neither to be ascribed to the tinctures of the Elements, nor being of Poison, but to the Star, Seed, or Root of Mint, Radish, Angelica, and to the Roots of Watercresses, Rape, and the herb Imperatoria, by the perfect mixtion of the Individuals superadded. In this Transplantation the power of the Root, and his family or kind, remaineth, and showeth certain signs, though it be very much changed.  
The Generation of Gems is a Transplantation of this kind, which are produced from the first and common Root of Metals, the Stars, Seeds, or Roots superadded and concurring. So from the Roots of Lead the Adamant is transplanted, from the Roots of Gold is the Saphirus transplanted, from the Roots of Copper is the Smaragdus transplanted, from the Roots of Iron is Berill transplanted, etc. Those which are spoke of the Stars, Seeds, and Roots of Transplantation, namely, those which manifest the anatomy of death and dissolution, are not to be understood of the Transplantation of the Individuals, but of the general Transplantation and of the kinds; nevertheless the general Transplantation is also to be referred unto the Transplantation of Individuals; for no natural body (or which is produced of four Elements) wants impurities or being of poison. The Transplantation of perfect animals pertains also unto this Transplantation of Individuals, for it is above said that a woman is a transplanted man: for in the Generation of perfect animals, if the Star, Seed, and tincture of the Menstruum concur, and be endued with a strong power, all the seed shall be adorned with properties and parts in the Menstruum. If that the Star or Seed of the Male shall domineer it produces the Male, and man's Members. But here an Inquisition may be made, how it comes to pass how Hermophradites are generated, having both Male and Female members. The answer is, that if the Stars and Seeds of the Male as well as of the Menstruum shall be equal in virtue, in the mechanical process of Generation Hermophradites are generated; for that seed or star doth sometime predominate, and hath the nature of the one; forthwith it abounds with propension to beget man, forthwith to beget woman.  
That Transplantation which rises from the congress of animals of divers kinds is often barren, neither can there be a natural Transplantation unless their seeds conspire with exceeding great Society and Consent, for animals do difficultly admit Transplantation, which are separated by the perfect distinction of the Sex. Hither is referred the Generation of Minerals, which hath (as a Companion of Generation) Transplantation adjoined nigh the nature of an Hermophradite with Balm. The Fruits of the superior Globe are also obnoxious to this Transplantation, and that if they be perfected at the same time, and have conspired by the Society of the beams, as Snow and Rain, and there are made Transplantations of the bodies of the Fruits, namely the qualities of the bodies being altered by violence, frequency, abundance, and diuturnity.  
The Transplantation of the kind is where not only the external signatures, but also the internal are changed, and thereby the Root and First Matter. This Transplantation proceeds from most valid and effective tinctures, and only adheres to the Individuals of things, (that is) to the beginnings of bodies. Again, it hath possessed the very Root of the thing, so that there is no further hope that these first Transplantations may be mended. The tinctures of the Elements are proper unto this Transplantation, and it differs in nothing from the general Transplantation of things, but that the Transplantation of the kind may be caused by more valid and effective tinctures of the Elements, but the general Transplantation is caused by more light tinctures.  
The Transplantation of the kind and mutation of the Root appears in the Tare and in the Darnel, in which Transplantation the Root of the Wheat is transplanted by the tinctures of the Elements into a calamitous chance. Hither pertains Antimony and Anarchisite, Sol and Luna. It is to be observed, that those tinctures of the Elements are not altogether disagreeable from the thing to whom they are superadded, but in some sort they conspire with them, though they endeavour for dissolution, and make divers deceits against life; for if they had not some affinity with the Roots, Stars, and First Matter of things, they could not be mixed, and so the Counsel and intent, not only of Generation, but also of Transplantation shall be annihilated and frustrate.    

A true and Philosophical Explanation of all Diseases, both Astral and Material, Acute and Chronical.  

CHAP. I. Of the Beginnings of Diseases.  
GAlen and his imitators have made the grounds of Philosophy to be the Elements and Qualities adjoined unto them, and the Principles of the art of Physic to be the Humours. These grounds and principles being laid of Philosophy and Physics, they make an easy compendious way unto the top of them without any labour and sweat. But yet concerning the Spirits of Diseases both Galen and his Sectators are silent. The power and force of which rise immediately 
The Reciprocal Nature of the Spirits is to be noted for the Material Diseases, for Bodies are produced from Spirits▪ and again Bodies are resolved into Spirits, and the Beginnings of Material Diseases are spiritual, (that is) vaporous which afterward end in Coagulation, which in the curing is to be reduced into the First Matter, (that is) into a vaporous substance.  from Spirits, Winds, and Vapours, as Hypocrates testifieth in his book de flatibus, where he professeth that all Diseases as well Astral as Material, Acute as Chronical rise from Spirits, Winds, and Vapours. Here we must have respect unto the Philosophy in which we have distinguished the University of things into two Globes, the Superior and the Inferior. The superior contains the Fire and the Air; The inferior contains the Water and the Earth. The Properties of the Elements being considered, we may more easily search forth the Nature and Properties of the Spirits: for the Seeds and Stars of all the Elements do somewhat imitate the Nature and Poperties of their Matrix.  
If first we consider the Fire we shall deprehend the most forcible impressions of the Element of Heaven, as also most vehement impressions of the Element of Heaven, as also most vehement impressions in regard of the power of operation unless they be tempered with the confluence of more benign and less violent Elements. Water temperates the Element of Fire, the next unto it ●● Air, and the Earth hath the lowest place.   

CHAP. II. Of the Spirits and Stars of the Elements.  
THe Elements are twofold; Spiritual, as Fire and Air, and Corporal, as Water and Earth. Of these all natural things are compounded, and are resolved into them again; and from these they do not only receive life and being, but also they receive nourishment from them for the conservation of life; wherefore it is truly said of Hypocrates, We are nourished by the same of which we are compounded, though not actually yet potentially: for all our aliment which we receive from the Elements is conveyed to the mechanical spirits of our bodies, by which it is transmutated into the substance of our Balsam.  
Nutriment is twofold by reason of the Elements; Spiritual and Corporal. The Fire and the Air do yield us spiritual nourishment; The Water and the Earth yield us Corporal. This nutriment, whether it be spiritual or corporal, contains in it three Principles and animal Balsam: for the bodies of all the Elements consist of Salt, Sulphur, and Mercury.  
Our first-begot spirit, or inbred heat, or vital Balsam useth this spiritual aliment, and it requires the resolutions and fruits of the Celestial and Airy seeds, which are conjoined by great necessity; and this spirit doth not only receive alteration and refrigeration from this aliment, but Substance, Body, and Nutriment, yet such as is agreeable unto it.  
In the Doctrine of Transplantation we have demonstrated that in all the Elements and first pure seeds of things there are permixt and implanted tinctures, or roots, or stars, the Authors of Transplantations, which induce and bring the anatomy of Diseases and Death into the Commonwealth of life; whatsoever therefore receiveth and sucketh life and aliments from the Elements, doth therewith receive Diseases, for all aliments are seeds, but yet permixt with impurities.  
From these we collect that there are four stars or spirits of Health in the Elements, so also stars or spirits of Diseases lurk and are closely contained in the Elements. And these are in the Macrocosm. In the Microcosin also there are four stars of Health, and four of Diseases. Paracelsus lib. 1. Param. de origine Morb. cap. 369 ex tribus primis cap. 2.   

CHAP. III. Of the visible Stars of the Firmament.  
COncerning that which the Astrologers say, that the good and bad fortune of men doth depend on the fortunate or malignant aspect or position of the stars, we will not stand on it, neither do we reject or approve of their fictions and writings concerning Nativities, or of the fore-deeming Astrology in this place, Seeing we consider the nature aswell of fixed stars as of erring stars, and by what means they cherish and conserve these inferior bodies, and how they bring and endeavour corruption and destruction to the resolved stars and spirits of the Diseases.  
The stars of the Firmament which are the most perfect bodies, and are represented by a visible form, are contained in the other Elements in virtue and vital power: for we see the Golden chain of Homer and the Society of the invisible nature with the visible, and we deprehend it in the conspiration of the stars as well of Health as of Diseases.  
In the superior Globe we see the Fire of the Heathen, Baths or Waters hot by Nature, and we find the same poperties in the stars of the Heaven or Firmament, and they are by so much more forcible by how much there is the greater difference of these Elements.  
In the inferior Globe we see Crystal and stones to be cold by Nature, likewise we see some visible stars having the same property. The Loadstone hath an attractive faculty, the like attractive faculty is in many stars by influences.  
These operations of the stars are not to be ascribed to the Heat or Cold of the stars, but they are contained in the faculties and sciences of their principles of which they consist. Concerning the offices of the visible stars, they are created of God for signs and seasons, that they may make day and night, and that they may distinguish the times, not that they confer any thing to the heat, pulchritude, nature, and properties of Man, or fruits of the Earth or Water, as many Astrologers do trifle, but that the Sun and the Stars should be as instruments of digestion, even as our material Fire and our Vulcan: for without the visible stars we cannot live, seeing that the heat and cold and digestion and maturity of natural things, which we use in our Meat and Drink are caused from them.  
The more principle visible stars are seven, Sol, Luna, Saturn, Jupiter, Mars, Venus, Mercury, so likewise there are seven orders of the fixed stars, of which every one is referred to a principal star, so that some stars are Saturnine, some Jovial, some Martial, some Mercurial, some Solar, some Venereal, some Lunar, which at the accomplished and decreed times do either produce many fruits of Soundness or of Diseases.   

CHAP. IU. Of the Being of Stars.  
A Being is a thing or substance which hath power to govern, change, and affect our bodies. Paracelsus in param. de entibus Morb. he reckoneth five kinds of these Being's. 1. The Being of the Star. 2. The Being of Poison. 3. The B●ing of Nature. 4. The Being of Spirits, (that is) of Enchanters. 5. The Being of God. These five Being's are five Originals or Causes of Diseases, of which Causes every one hath full and perfect power of procreating all Diseases; so that according to the Being's or Causes, there are five kinds of the Plague, five kinds of the Dropsy, five of the Jaundice, five kinds of Fevers, and so of every Disease there are five kinds, and not one kind of every Disease as Physicians have falsely persuaded themselves hitherto, seeing that every Being is able to engender all the Diseases; and as in the inferior Globe of Water and Earth we see the fruits which generate the Stone, the Tartar, the Sand, the Gout, the Pining, and the Dropsy; so in the superior Globe some stars have the same Properties and corrupting tinctures, and seeds of Diseases, and are able to produce all Diseases; which thing Hermes Trismegistus the Father of the first sacred Philosophy testifies, when as he saith, It is true and no lie, it is certain and most true, that that which is below is as that which is above, and that which is above is as that which is below. This saying of Hermes is not only to be understood of the Conspiration and Harmony, or Conflux and Consent of the First and uncorrupted Matter, or of the stars of Generation in both the Globes, but also of the Conspiration of the superadded tinctures and stars of Transplantation.  
The Holy Ghost confirms this Hermes his concord of the superior and inferior things, and as well of the first perfect Nature as of the corruptible and superadded Nature, by John in the Apocalyp. where it is writ, that 
Apoc. ●.  the star of Wormwood fell upon the Waters, and made the Waters bitter for the Destruction of man.  
Furthermore, this star and other like in properties are 
The Transplantation of Water and Earth.  deprehended to be in the superior sphere & ●●ars of the Firmament. So also the properties of Arsenic, Colocynthis, Devil's Milk, and Scammony, and all the properties of things and of superadded tinctures (according to the sentence of Hermes, and Doctrine of the holy Ghost) are found to be in the superior Globe and visible stars, which properties are hidden in the bodies of the inferior Globe. We were ever happy Astronomers, Philosophers, and Physicians, if we knew that concordance of Hermes, than we could truly interpret that which God spoke by Moses, That they were for signs, which thing we see with half shut eyes, these Concordances being not known.  
Certainly many Physicians do neither believe nor do grant that from the stars of the four Elements, as from universal causes of all Diseases as well spiritual as material, acute as chronical, all Diseases do rise, seeing that the stars are such clear, beautiful, and lucid bodies which do absolve and finish a certain Course.  
From hence it appears that they only read the Writings of the Heathen, and that they have lost the great book of Nature, and the book of Philosophy, and art of Physic, and that they have not read the Bible, from which as from a Fountain all Wisdom floweth; for if they had read the Bible with judgement they would have found it in express words writ in Job, that the stars before God are not pure, but contaminated with impurities and tinctures superadded; wherefore as the Earth for the fall and prevarication of the first man was Cursed and filled with thorns and briers, even so the superior bodies the like spiritually, which the inferiors receive corporally, which Hermes and all real Astrologers confirmed by Experience, do affirm.   

CHAP. V Of the Being of Poison in the Visible Stars.  
SEeing that in the visible stars of the Firmament there are found not only the form of the Wheat, but of Darnel, and not only the Nature and Properties of Gold and Silver, Balmmint and Rose, but of Arsenic, Woofsbane, and Poppy, it follows necessarily, that the Being of Poison is contained in the Being of the stars, though it differ from the being of poison in the inferior bodies, because it is in the stars spiritually, but in the inferior bodies corporally: for Paracelsus in his book de ente Astr. cap. 9 writes, that there do not more poisons exist in the Earth than do in the stars, when as he says, all the kinds of poisons which the fruits of the inferior Globe of the Earth and Water do show unto us, are likewise contained the stars of the Firmament. And furthermore he saith of those exalted stars poisoned with impurities and resolved seeds, that they can produce all Diseases which these inferior bodies by the being of their poison can produce; for the original and cause of all Diseases is the being of poison, and all Diseases are generated from poison. Wherefore Physicians persuade themselves that all Diseases as well spiritual as corporal have their original and beginning from the spiritual or corporal being of poison. The being of poison is rightly distinguished for the difference of the superior and inferior bodies into the spiritual in regard of the superior and corporal in regard of the inferior bodies.  
We have said in our Philosophy, that no Element doth bring forth fruits in his own proper place, but in a strange place, and that the fruits of the Firmament were absolved and perfected in the Air; for as the fruits of Sanity flowing from the Firmament are absolved in the Air, so also the stars of the Firmament do lay down the fruits of Diseases and Death in the bosom of the air, that there they may attain the predestinated term and perfection. But seeing that the necessity of the air is so great to all living creatures that they cannot want it for a moment, It comes to pass, that not only brute Animals do attract corrupt and infected air by breathing, but also men; for the aliment of the Microcosm as of the superior Globe is altogether invisible and spiritual. Hypocrates in his book de flatibus, shows the unresistible necessity of this aliment. The necessity of breathing is so great to all mortal creatures, that though man abstain from all other things, so that he neither eat, nor drink, yet he may live two or three days or moe: but if any man have the passages stopped by which breath enters into the body, he dies in less than a moment of an hour. Again, men may cease from other labours, but there is no rest or ceasing from breathing granted to any. Paracelsus in his book de ente Astror. cap. 7. calls the Air a great Mystery, but yet for some analogy or similitude, for by the air he understands the stars of the air which give life unto all things. And it is truly said of Paracelsus in the same Treatise, cap. 7. that all bodies and Elements are preserved by the air; but not by the air alone, but by seeds and stars; for all aliments and nutriments are seeds, but mixed with impurities. Neither is the air alone as far as it is an Element infected with poisonsome properties, but that great Mystery from the resolution of the poisonful tinctures is Transplanted and transmutated, which gives aliment to the vital Balm. So that this aliment being received, and the great Mystery being Transplanted and transmutated, the animal and vital Balm is also infected, whereupon follows the Transplantation of the body into a calamitous chance. Although this aliment be invisible and want external signatures (by which they make differences of the aliments of the inferior Globe) as Taste, Solidness, Crasness, Tenuity, Clamminess, Heat, Easie or Hard Digestion; yet it is not destitute of the interior signatures; for the spirits and resolutions of fruits of the superior Globe are neither sweet nor sour, bitter nor sharp, white nor black, and very often admit or receive stinking smells. In this aliment four qualities as the qualities or faculties of some poisons exist and triumph, which neither by taste nor smell, or any manifest qualities show and manifest their occult qualities. But pernicious resolutions are only deprehended and known from the affects.   

CHAP. VI Of the differences of Stars, namely, of the Benign, the Mean, and the Extreme hurtful.  
IF the inferior bodies be as the superior, which is confirmed by the Testimony of the Holy Ghost and of Hermes, than all the stars in the Firmament do contain in them the anatomy of Diseases and Death; but many are found forth whose resolutions are wholesome; for in the inferior Globe Nature hath set before our eyes Gold, Silver, Gems, Balmmint, Roses, Violets, Betony, Wheat, Barley, Wine, Milk, withal which Nature refreshes the vital spirits continually as with food and aliment. Again, we see the herbs and medicamental simple bodies, Lettuce, Cassia, Rheubarb, Polypody or Oakfern, Vinegar, Agarick, the herb Trinity, Arsemart, Cuckowpitle, and others of that kind. Lastly, some do show poison manifestly, as Arsenic, Wolf-bane, Poppy, Hemlock, Antimony, Vittiol, Mercury, Scammony, Devil's Milk, Colocynth, all which resist man's Nature, and intent present death.  
As the inferior Globle yields unto us three Orders of all fruits of the Earth and Water common to things and kinds, namely, that some are wholesome unto men and necessary for life, as is said of Wheat and Wine; Some are indifferent and mean, as is said of Cassia, of Lettuce, Polypody, and Rheubarb; Some are altogether contrary to man's Nature, as Arsenic, Hemlock, Woolfbane: Even so we distinguish all the stars in the visible Heaven into three Orders. First, some stars have the anatomy of Soundness, whose resolutions are necessary for the health of Animals, and they have also the sincere conditions of Nutriment; neither is there any poisonful property found in them by sense or effect. These stars answer in the inferior Globe to Gold, Silver, Gems, Balmmint, Rose, Wheat, Wine, Milk. Secondly, some stars have tinctures and medicamental properties, but yet lighter admixed in their exaltations and their resolutions which rise at the several times of the year, and are frequent. These stars in the inferior Globe agree with Lettuce, Cassia, Cuckowpintle, Arsemart, Agarick, and others of this kind. Thirdly, some stars in the resolutions of the seeds show the poisonful properties of Arsenic, Auripigmentum, Sulphur, Woolfbane, Libberdsbane, by manifest testimonies of the effects. These stars in the inferior sphere have these nigh and of affinity with them; namely, Mercury, Antimony, Arsenic, Sulphur, Woolfbane, Scammony, Ellebor, the herb Devils Milk, Colocynth, etc.  
From these it is manifest that natural things and fruits of the Elements, as well of the superior as of the inferior sphere, are divided into three Orders. Into those which are benign and friendly unto man's Nature, and into those which are indifferent and mean, and lastly, into those which are extreme hurtful and bring present death and destruction, as all fruits of aliments and resolutions of seeds whether they be alimentary, or medicamentary, or extreme hurtful.   

CHAP. VII. Of the differences of Stars, of which some Benign some Malicious.  
THough it be not our purpose to handle of the differences of stars in this place, and to explain their Nature and properties in particular, Seeing that it belongs rather to Astronomy and Astrology, notwithstanding seeing that this knowledge of stars in this Doctrine is especially required, we will briefly say somewhat of it.  
The first of all we must consider which Planets are benign, which are malicious and hurtful, and this of erring stars.  
Concerning the fixed stars, we have distributed them into seven Orders, cap. 1. of this Treatise, and that in regard of the Planets and dominant stars to whom the fixed stars do (as it were) serve and imitate the Nature of their dominant Planets.  
That the benignity and clemency, as on the contrary, the malignity of the Planets might be made manifest, we have divided the erring Stars or Planets into two kinds, The clement or benign, and the malignant.  
The benign or clement Planets are the Sun, Jupiter, Venus, Mercurius, The malicious or malignant are Mars and Saturn, The indifferent Planet is the Moon.  
After the same manner the signs of the Zodiac are to be explained, which the Planets or erring Stars illustrate and illuminate, and for the Nature of the guests, the Houses or Guesthouses are made friendly or malignant. Notwithstanding for the most part they show and exercise their malice in their proper houses, as Saturn in Aquarius, Capricorn and Libra, which is the house of exaltation. So Mars in Aries, Scorpio and in Capricorn, which is the house of exaltation. It is to be observed, that there are four triplicities of the Stars in the Zodiac, and there are three signs attributed to every Planet, which are endued either with good or malignant qualities by reason of the quality of their Planet.  
Again, those signs in the Zodiac are twofold in regard of the Elements. Some are fiery and airy; Some watery and earthly. Saturn hath a triplicity in the fiery and airy signs; Mars in the watery and earthly signs; so that Saturn and Mars are thought to comprehend the whole necessity of things by their malignity; for the Moon and Venus (which otherwise are numbered amongst the benign and mild Planets) when they are in the ends of Saturn or Mars, they are made partakers of their malignity, so that they are deprived of their good and friendly Nature unto men, and take upon them the unfriendly Nature and malignant to their inseriours, for these signs which are very much Saturnal, and too much Martial, are hurtful and unfriendly spirits naturally to the spirit; so that we say the Signs or Planets are infortunate, and contrary to man's Nature by Saturn or Mars, unless they be in their Houses or Kingdoms (that is) either when they are there, or have their Aspect thither either in Opposite or Quadrate. We call the Opposite Aspect that which is betwixt those which are distant very far amongst themselves. We call the Quadrate Aspect that when as one is distant from another the fourth part of the Heaven, (that is) it is distant the third space of the signs, and then the confluence doth somewhat mitigate the malice of Mars; so Jupiter doth temperate the malignity of Saturn, and bruises his poisonful glass. The Aspect of Saturn or Mars unto the Moon exists every where ill and malignant. And thus much of the Nature, Property, and Difference of the erring stars. Now concerning the fixed stars, and especially the signs. All are not endued with poisonful and malignant properties manifestly, but use and experience hath observed four, namely, Piscis, Aquarius, Scorpio, and Cancer, these are also malignant, Pleiades, Hyadeses, the Constellations of Pisces, which represent stupefactive, somniferous, Poppies, and the Mandrake's tinctures, as also the Sulphureous and Vitriol tinctures. In like manner Boötes and Vrsae have the poisonful properties of Aquarius, so also of Scorpio and Cancer. The Saturnine and Martial stars obtain the poisonful properties (but more forcible and grievous) of Au●ipigmental spirits, Arsenic, Armonial, and Sulphureal spirits.  
The revolutions or circular motions of these stars are made with great Eclipses and Conjunctions. Hypocrates lib. Epidem. hath described the unseasonable and intemperate revolutions of the stars in many words and circumstances, who in this place is to be read of us.   

CHAP. VIII. Of the Astral Impression.  
IN the sixth Chapter we have divided all the stars into three Orders, in regard of the inferior bodies, namely, benign and mild, mean, and extreme noxious and hurtful. In the seventh Chap. we have divided the sta●s considered by themselves into two Orders, and we have comprehended the indifferent and mean under the benign and mild stars by reason of the general Transplantation which happeneth equally to all created things of the superior and inferior Globe. In the precedent Chap. concerning the spiritual Transplantation of the stars, we have handled and demonstrated which stars did excel others in malice and malignity, whose beginnings and resolutions are first of all to be considered: for all Diseases which the inferior Globe generates may likewise be produced of the superior. In the inferior Globe and fruits of the Elements of Water and Earth, we can eschew and fly those things which are extreme hurtful and noxious, as far as they are known to us. But we can no way fly the Astral impression and infected Air, but without discerning we attract as well the hurtful and infected air, as the wholesome, by inspiration and inward breathing, and we use it for necessity▪ seeing it is invisible and destitute of exterior signatures. Furthermore, when the Constellation, Influence, or Astral impression ariseth from the course of the stars, or unlucky and unfortunate placing and contrary motion thereof, or from the Aspects of the Planets, as also the Malevolent and malignant stars have made resolutions of the fruits in the air, and have imitated the aliment of the superior Globe in their signatures, according unto the poisonful properties of the stars; and when the material stars rise with the poisonful properties of Arsenic, or when Arsenicks properties or Realgar of the Planets are begot by the malignant and infortunate positure or conjunction, than the plague is caused. But when the properties of Saturn, Ellebor, Colocynth, Scammony, and Devils Milk, have dominion in the air, they produce the dissolute Disease, and the Dysentety; for whatsoever the beams of the stars touch, that they change altogether, and endue the nutriment of the superior Globe with poisonful properties, which men attract by breathing. And this is the engendering of the Plague, Dysentery, Out-raging, Madness, Epilepsy, Gout, and of all Astral Diseases; for there is the same reason of the indifferent or mean stars, which produce lighter Diseases, as Fevers, Rheums, Horrors, Disuria, Pandiculation, Sloth, Drowsiness, difficulties of breathing.   

CHAP. IX. Of the Anatomy of Astral Diseases.  
THus far we have demonstrated that all Astral Diseases rise from the being of poison. But perchance some will object, seeing that the being of poison is attracted spiritually by inspiring, wherefore is not the whole body but some part, and not the heart but some other more principal Members transmutated? It is answered by the common sentence of Philosophers, that Nature rejoices for Nature, and Nature receives that Nature which it meets with; verily in man all the properties and stars of the Heaven and Earth are contained, and for this cause man is called a Microcosm, though they show the contrary; but yet he is so by reason of the like effects, as Libavius could not deny; for there are not only bad properties in man but good, as the form of Darnel lies closely in the seed of the Wheat. Therefore like do congratulate with like, and good properties do ever yield to the more strong, when as bad are superadded, as the form of Wheat yieldeth and granteth the Empire to bad properties, the tinctures of the Lily being superadded. These Transplantations are frequent in the Generation and in the Curing of Diseases. But certainly when the temperature of the bad properties and not of the first or second qualities (of which, Galen, distemperature rises) excelleth, and receiveth more nutriment from inordinate and bad diet, or from the influence of the stars, the natural actions of the Members are hurt, weakened, hindered, or altogether extinguished, from whence it is a true saying, As many Members as many Deaths. When a Physician helpeth diseased Nature by the like Remedies fetched from the signed art and anatomy, the temperature of the bad properties is expelled, and the Empire and Dominion of Nature is restored.  
And this is the true and proper Theory of the Generation and Cure of Diseases. That we may return unto our purpose, and propound more clearly the anatomy of astral Diseases, we will demonstrate this anatomy by an example of the Dysentery.  
The poison of the Dysentery is of the Nature of the fiery impression, and the intestines of man have the same properties. Furthermore, the intestines receive that p●●son, and so it is conjoined and united with the 〈◊〉 and malignant properties, which lie closely in the 〈◊〉 stance of the intestines, as the form of the Darnel in the Wheat; which properties of the intestines being malignant and strengthened in the Period of Evacuations expel Nature, until that after the avoiding and ejection of all the Excrements and Humours the faculties be excoriated, and so they expel and eject the blood, little pieces of flesh, yea the very substance of the intestines.  
So likewise the Brain hath his stars, which if they be rightly tempered in the Macrocosm, the Brain i● also well: but if they infect the air by Diseaseful resolutions, the Brain admits the same malignant properties, and receives them unto the Vein as unwelcome guests; which is not to be understood only of the Brain, but of the Heart, Liver, Reins, Lungs, Milt, and Gall. This is the anatomy of the Places and the Planets which first of all are to be observed and understood of a Physician. Of which Paracelsus in the 4. Chap. de duplici anatomia. This I count the chief and especial thing in a Physician, that he rightly understand the confluence of anatomy, and by what means Places and Diseases do agree amongst themselves, not that it ought to be done without the exterior anatomy of the Macrocosm, but rather that it be deduced by the same influence.   

CHAP. X. Of the Natural Being.  
THe Microcosm being created from the Macrocosm, and according to the Macrocosm, contains in him four Elements, Heaven and Earth, Air and Water, he contains in him four Earth's, four Fires, four Airs, four Waters. But he doth not alone contain the Elements which a●e the Matrices and Nurses of things, but all the fruits and things begot of the Elements▪ and not only the Elements and their fruits, but all the stars of all the Elements, which are fourfold (as well of Health as of Diseases) according to the number of the Elements, namely, Fiery, Airy, Watery, and Earthly stars, as in the second Chap. in Respectu Generationis & Transplantationis. If this be true, which no wise man will deny, than the Firmament of both the Globes, 
For all things are in all things▪ for there is in Nature Earthly Fire, Air, and Water; again there is Heavenly Earth, Air, and Water. The natural Being is the Firmament of the Microcosm, it becomes the Being of a Disease as far as there chance errors in the Firmament of the Microcosm.  the Planets, and all the Stars as well fixed as erratical are contained in man. Some things chance often in the Astronomy of the greater World, as Conjunctions, Eclipses, Oppositions, which Prognosticate great Evils; so also great Eclipses, Conjunctions, and Aspects chance in the Astronomy of the Microcosm or little World, and in the Transplantations of times, and Prevarications of the confluences, by reason that the Laws of Harmony and Conspiration are corrupted in the Firmament of the Microcosm, so that there necessarily follows Barrenness, want of natural Moisture, Pining and many other hurts and evils.   

CHAP. XI. How much the Firmament of the Macrocosm and the Microcosm diff●rs.  
A Man is a Microcosm, and the most perfect creature of all creatures, he hath the East in his Mouth, the West in his Fundament, the South in his Navel, the North in his Back. And as there are four Cardinal winds in the greater World, so there are four Cardinal winds in the less World in these parts. The Bladder in the Microcosm is the Western Sea into which all slouds flow, and in which they are consumed, and in which the superfluous Salt is resolved▪ The hollow Vein in the Backbone is a Mediterrane Sea in the Microcosm, 
Though it go invisibly through the whole Body, yet it is grounded in the Vital or Animal Heat and Spirit.  namely of winds. The Concordance and Division of the Elements mixedly is perspicuous in the Microcosm. The Element of Fire appears in his eyes. The air is in the whole body, which air is the spirit of the Arteries. The Element of Water appears in the Conduits, that is, in the Veins of the whole body. The Element of Earth is flesh with the bones, which is every way compassed with watery Rivers. But wherefore hath it seemed good to premit or put before the Elements and agreeable beginnings of man's Nature, and those which were unknown? but that the way might more easily lie open to the unknown things; for in these Elements the seeds and Celestial stars Airy, Earthly, and Watery, are cherished and nourished, which at decreed and appointed times b●ing forth fruits, either Messengers of Health or Diseases. In these also all the Planets work, namely, the Sun, Moon, Mars, Saturn, Mercury, Jupiter, and likewise, the Saturnine, Jovial, Martial, Venereal, Mercuria, Solar and Lunar stars, not bodily, but spiritually. The spirits absolve and perfect all the course in man's Astronomy and not bodies; from these arise new Changes, Exaltations, Conjunctions, Oppositions, Eclipses, and the Affections of man's Astronomy.  
In the Macrocosm some stars beget Thunder, Lightnings, Hail, Rain, Heat, Cold, and Dryness. Those in the Microcosm generate spiritually Fevers, Epilepsies, Dropsies, Rheums, Paralysis, Apoplexies: so the Heart and Sun, the Moon and the Brain, Mercury and the Lungs, Jupiter and the Liver, Saturn and the Spleen, Mars and the Gall, are compared amongst themselves, not according to their bodies, but according to their spirits; not according to the Elements, but according to the Stars. Therefore what actions soever are absolved and perfected in the Macrocosm by bodies, those are perfected in the Firmament of the Microcosm by spirits and vital powers.   

CHAP. XII. How Errors do chance to man's Astronomy, and how from the Being of Nature may be produced the Being of Diseases, or Being of Poison.  
PAracelsus in his Paragr. sub titulo Astronomiae, fol. 50. saith, that there is one Heaven, one course of Stars, and one Man; and that Heaven is Man; and Man is Heaven, all Men one Heaven, and Heaven only one Man, according to the Cabalistical science; all men are one man, all anatomies one anatomy, all the diseases of all men are the diseases only of one man: these are true in all parts of the World, in Arabia, Europe, Italy, and Germany; for we have laid the firm and solid grounds of our art not upon the sand, but upon the living stone. Whosoever would have the title of a Physician, and challenges the title of Physic, he ought to get the accurate and exquisite knowledge of this Heaven. But what is the knowledge of this Heaven? but the knowledge of this Star; therefore who so hath obtained the knowledge of Heaven and the Star, he hath deserved the true triumph of his name (that is) of a Physician. Heaven is internal and external, the Physician considers the internal, the Astronomer and the ginger the external.  
The internal heaven is one in essence, but divers in kind; for the Spirit of God which h●th separated the Light from the Darkness, and he which h●th created Heaven and Earth with his Almighty word, hath made in man as well the superior as the inferior Firmament▪ yet the analogy of them both was reserved. The inferior Heaven or Firmament is corporal, which produces the fruits of the Water in the bosom of the Earth. Another is the Liquor of life conserving the body from corruption and destruction.  
The superior Heaven worketh in the Microcosm not by substance, not by the body, but by spirit, virtue, and vital power, as it is said in the 11. Chap. Nevertheless the superior Heaven is nourished and conserved by the inferior, for the great Heaven or vital mechanical spirits consume this Firmament or the inferior Heaven continually; therefore there is need of restitution, mixtion, and composition. It is most truly said of Hypocrates, that conservation is continued by nutrition; for they are called the greater after a Philosophical manner, which excel in more forcible impressions and tinctures; and they are called the less or weaker which yield in the mixtion and conspiration of the beams, and grant the separations, alterations, and transmutations of their parts to the disposing and wills of the more potent and strong. The fecundity and fruitfulness of whole Nature is Established and Confirmed by the mutual conspiration of both the Firmaments or Heavens, and by their familiarity and nutrition; by the reciprocal course of the impressions, the knot or bond of health is conserved, the Laws of these being corrupted, barrenness, defects and most grievous diseases do follow in man's Nature.  
Some things were see in the World's Astronomy, as the rising of Stars at certain seasons defend and conserve the wholsomeness of the year for the seasonable resolutions of fruits, forthwith the stars of Rain bringing more commodiously resolution are required. Sometimes the stars of winds, sometimes of serenity and clearness, sometimes of heat, sometime the stars of cold, snow, frost, dew, sometime of the West winds, and the stars of the genital deflux are desired, And in the Terrestrial Astronomy, sometimes Roses, sometimes Violets, sometimes Daffodiles, do spring and flourish; sometime Pulse, sometime Vines, Trees, and all Plants observe their Periods unless the causes of sterility and diseases preve●t.  
So in man's Astronomy the stars of the superior Globe, the vital spirits of the Heart and Brain are moistened kindly of the seeds with showers, serenity, heat, and by the fruitful falling of dew and Westwinds, and by such like fruits of the inferior Elements, which being absent and wanting, defect of Radical humour pining and barrenness doth happen. Both of these stars do endeavour by the abundance of aliments to restore the melting and decayed parts, and to recover the sick hastening unto rottenness.  
Again, the inferior stars bring forth Roses, Violets, Balmmint, Valerian, Vines, Fruits, Gold, Silver, Rubines, Sa● hires, continually from aliments, unless the cause of sterility shall prevent, not that they demonstrate the external signatures in man, for they have lost their outmost Vestures by Transplantation, but because they produce like properties in the spiritual bodies of man's anatomy, from which the superior stars receive nutriments, and all of them are made fit for their offices and actions; for transplanted Generation (as abovesaid) becomes worse and not better, and it is hindered, whereby the Roots of Generation may less be able to explain their gifts and native sciences, for the spirits of Transplantations are more strong and vigorous than of the inbred. But how shall the inferior stars bring forth fruits of soundness and health out of the aliments, if that the temperature of the bad properties excel, and if the bowels of nourishing be faint and weak, whereby they may he less able to separate the pure from the impure, and the unfirm from the firm? Certainly if the inferior Heaven be destroyed and corrupted, of necessity the superior Heaven must be corrupted, for how will it give that which it takes not, or how will it give that which it hath not?  
From hence it is that the superior Heaven endeavours dissolution, seeing that the strength is consumed, and it is destitute of nutriment; for we have said that the Transplantations of times, what shall I say of times? but the prevarications of fruits and the confluences may bring such evils and infinite calamities, yea last Death itself into man's Commonweal; so from the Being of Nature proceeds the Being of Poison and Diseases.   

CHAP. XIII. Of Curing of Astral Diseases of the Greater and Lesser World.  

Which rise ●rom the firmament of the Macrocosm, which rise from the Firmament of the Microcosm.  THere is required for the preservation of Astral Diseases, first an evacuation of impurities by convenient Remedies, for there lie divers seeds oftentimes of Diseases in the filthy impurities; and if such impressions be contained in the body, the astral are more easily admitted when as the blood shall be impure, that impurity is not to be removed by the cutting of the Vein, but it is to be expelled by Diaphoretical Veins fetched from Physical anatomy, not that one exhibition or giving will suffice for preservation, but every week one Dosis of Diaphoreticks is to be taken by reason of the time.  
In the Curing of the Epidemical Diseases, first it is to be respected unto the being of Poison, and labour must be taken especially that the Poison be abolished and taken away speedily without deliberation by convenient Remedies.  
No better and more excellent method of curing astral Disease's can be invented of expelling the being of Poison, than that which is made by swear. In this Cure the chief Remedies are Diaphoretical or sudoriferous Medicines which expel the being of Poison by sweat luckily, and take away and disperse the mists and poisoned spirits of the blood, especially diaphoretical or sweeting Medicines are to be given, which are fetched from Astronomy and the signed art, until that all the Poison be abolished.  
In the curing of these Diseases the Galenists are mad with reason, which make purgations of the belly obstinately, when as no body is present with the being of Poison but spirits, for in astral Diseases astral and spiritual 
Concerning this look into the following Treatise, cap. 16. at the end de Cura Phthisea.  Remedies are to be given. In the Curing of the Diseases which have their beginnings and originals from the Firmament of the Microcosm, first of all a Physician must know and understand Transplantation, which in Philosophy is called Regeneration or begetting again; for example, if some be sick with the Hectic in Phthisis under the Empire or Dominion of Saturn, In the Curing of this Disease we must labour with all diligence to transplant Saturn into Venus, wherefore the most perfect Cure of Antimony is seen in the Hectic and 
Malignant are to be tempered with the Benign.  Phthisis because it transplants Saturn into Venus. These are the Mysteries of Cures, the secrets of Remedies, and the brevity's of Manifestations. So all the Stars in the Microcosm may be transplanted and made friendly unto man's Nature by the secrets of Remedies and Mysteries of Cures; so all deplored and desperate diseases are abolished by this Philosophical Transplantation, as the Leprosy, the lepry and all kinds of the lepry. There are the proceed of many by which Transplantation or Regenerating is perfected, is comprehended in the preparations of Antimony.   

CHAP. XIV. Of the Being of Poison.  
THus far have we handled of the Astronomy of the greater and less World, and of the stars, of diseases of the Element of Heaven, and the Air, and also of the Cu●ing of astral diseases. Now it is convenient that we descend to the Philosophy and diseases of the inferior Globe, namely of the Element of Earth and Water.  
All the fruits and effects of the Element of Earth and 
●ram. in Apolog. re●●t. fol. 10.  Water have poison admixed, not only medicamental, and extreme hurtful and noxious, but those which are called of Physicians alimental. Wherefore seeing we take aliments for the preservation and nourishing of our bodies, we also receive poison mixed with our aliment; but if all be rightly administered in the frame of the Ventricle, this poison by the admixtion of more benign and wholesome meats being tempered, resolved and separated, is thereby expelled, or else this poison remains in the anatomy of the belly, and is the cause of many most grievous diseases; for the governor and faculty of the Ventricle, if it have strength and power of working, it separates the pure from the impure, and changes the pure into a tincture, and gives the tincture to the body for nourishment for the conservation of life of the great Heaven in the little World, but when this Spagyrian or Separatour doth not rightly execute his Functions, and that the poison is separated from the aliment, neither by natural nor artificial concoction of the Ventricle, it comes to pass that the poison and the aliment conspire, and after 
All the kinds of Poison are in the Tartar.  the conspiration follows putrefaction and digestion, after digestion comes corruption, which is the breeder of all diseases.   

CHAP. XV. What the Being of Poison is.  
THe being of Poison which is in all aliments is an excrementitious and Tartareous impurity, which hath not an expulsive virtue, but rather a constipating Alumish and astringent faculty.  
After that the stomach hath received, eaten and ingested meats, it separates the pure from the impure. The pure nutriment is, if that the Ventricle be strong the pure aliment passes to the members for nutriment, the impure is evacuated by stool. If the Ventricle be weak it sends the impure unto the Liver, and there separation is made; if that the Liver be strong it separates well and sends the excrementitious matter together with the Urine; if there be a good separation it is well, if not, the excrementitious and stony matter remains and is coagulated into a sand which is called a Tartar. The original and Fountain of this evil must be diligently observed, from whence many diseases of the great inferior Globe do rise. The original and Fountain of them is the stomach, which hath the properties of three beginnings flowing together with the spirits of the foresaid Alumish constipating and sour Tartareous filth and excrements.  
Therefore the other Causes concurring by which the actions or lythargy of the faculties of man's body are commonly hindered as things taken, done and outwardly happening, (that is) which chance outwardly and are able to hurt the spirits, as Baths, Falling, Confusion, Venus, Separations, and Expulsions in a preposterous use of the Tartareous dregs being in the Ventricle and Intestines, and the stinking Sulphur or man's dung being consumed and separately evacuated the excrementitious impurity gets opportunity and seats itself in the Ventricle and Intestines which 
* Seu. calls those the Spirits of nature.  roots being set the spirits (which bear sway and have vigour in the natural 
* These he calls the Spirits of the thing.  anatomy of the Intestines, and seat themselves in the filthy excrements) produce and cause the obstruction and constipating of the belly, and endeavour the continuity and retention of the excrements. These roots being first laid in the continual nourishing they will receive excrements though that so manifest error do not chance afterward in the diet until that at the accomplished time they show Paroxisms the Companions of Generations; so the mechanical spirits of the stomach being corrupt and stained by Alumish and styptic tinctures they are made unfit for all natural motions, alterations, separations, and digestions, and resolutions, so that they absolve and perfect the Functions of concoctions very slowly, and hence it is that crudeness, belching, inflammations, heaviness, sloth, drowsiness after meat and the intollerance of hunger. Seu. p. 342. saith that this evil and such like arise because of the vitiated lithargy, and likewise the other reservacles (that is) emunctory or avoiding instruments serving for nourishing, being vitiated and corrupted, separations and digestions are corrupted by little and little, and transplanted, as Paracelsus speaks in his Treatise de ente Veneni.   

CHAP. XV. What the Tartar is, which are the kinds, and which are Excrements.  
IT is said that the being of Poison of the inferior 
Amongst the rest read the most excellent Treatise of Paracelsus de Morbis ex Tataro. Tom▪ 4. operis, concerning these Tartareal Diseases and the Causes and Cures.  Globe is a Tartar, & it comprehends under it 4. kinds. The stone, the sand, the lump, and the glue or slime.  
This Tartar is an excrement of natural things coagulated by his spirits in man.  
Excrements are twofold, first the excrement of man, secondly, of natural things.  
The excrement of man is an impure and stinking Sulphur, which is avoided by the belly, and it is named the dregs of the belly.  
The excrement of natural things is an excrementitious 
Severinus in hi● Bc●k de tribus Principiis cap. 2.  and tartareous matter, of Paracelsus it is called the Salt of the thing, which is not expelled unless it be admixed with impure and stinking Sulphur; it is coagulated into the stone, sand, lump, or slime.  
The faculty of the Ventricle is not able to separate this excrement of natural things, seeing it doth stick more deeply in the aliments, but is conveyed to the more subtle mechanical spirits, namely, of the Mesaraical Veins, Liver, Reins, Bladder, and Intestines. If the mechanical spirits of the members shall strongly separate that excrement of natural things than the lithargy of the body shall every where be sound: but seeing errors happen in the separation, and that it is not exquisite, a vaporous substance is distributed through the whole body together with the aliment, and finds place not only in the blood and flesh, but also in the marrow and other places where it makes his abode.   

CHAP. XVII. Of the Excrements of the first three.  
IT is often said that all aliments are seeds, but yet permixt with impurities. These seeds are contained in three Beginnings which have their excrements, for in Sulphur there is a fat and smoky excrement, in Salt a foul Earth, in Mercury there is phlegm. Hereupon divers diseases are begot in man's body for the diversity of places if they be not rightly separated by the mechanical spirits of the bowels serving for nourishment, nor be expelled by the emunctory or avoiding and accustomed places. Seeing therefore such like impurities of the three principles flow in the body, because they have not a conspiration in the body, but expel the vital Sulphurs from their Globes unless they be stronger and overcome the inbred spirits, so the inbred spirits do yield and give place to the strange tinctures and impurities, being destitute of the favour and cherishing of their places they err, because they are unknown guests and sinned not place in their Inn.  
These are the properties of the Elements or Sulphurs, (that is) of the nature of the mechanical spirits of the superior Firmament of the spirits of the Heart and Brain that they cannot suffer or abide any strange or disagreeable thing in their places, but expel all by their united forces and virtue. But if so be the tinctures of impurity find a firm Union with the mechanical spirits of the Ventricle, and the mixtion cease in a fruitful Transplantation, and the governing of the in bred Balm cease, and the proper Functions be neglected, they bring forth and cause continually the diseased fruits of Transplantation, neither can such affections be expelled by any industry either of Nature or inbred Balm, unless by the means and Ministry of art external Balm helps the internal, for the spirits of Transplantations are more strong workers than the inbred.   

CHAP. XVIII. Of the twofold Tartar, namely, of Meat and Drink, and what the difference of it is, and how much it differs in the Cure.  
IN the 1. place is to be observed that there be two kinds of Tartar, one from Meat, the other rises from Drink.  
That Tartar which rises from Meat is 
The Tartars of Meat and Drink are distinguished in places, for the Tartar of Meat for the most part is begot in the anatomy and place of the Ventricle and Intestines▪ the Tartar of Drink is begot where the separation of the Alimont is from the Urine (that is) in the Mesentery and Urete●s, etc.  more easy to be cured. That which rises from Drink is very hard to be cured. But there be many Meats taken which while they nourish they receive the place of drink, so there be drinks which while they quench thirst are in the place or stead of meats; from these one Generation of Tartar rises, not two kinds, though from the commixtion of meat and drink Generation be caused, yet from that commixtion only one kind arises, which afterwards is separated and divided into his kinds▪ and keeps the Nature of a Tartar, either of that which is commonly begot by meat, or that which is begot by drink.  
Concerning the Tartar of meat, this is to be noted, that every excrement of the Ventricle passes through the Intestines, in which passage it stays somewhat longer, and also that Tartar which in the good separation is mixed with impure and stinking Sulphur, makes a constant union, and ever adheres with the spirits of the Intestines, and then it produces infinite diseases, almost all the kinds of the Colic, the pains of the superior and inferior Ventricle, the obstructions of the Belly, and the dissolved diseases, as Dyarrhaea, Dysenteria, and Lienteria. And these of the Tartar of meat; for the more full understanding of it read the 15. Chap. We will handle now of the Tartar of Drink.  
Urine is first separated from nutriment, without the limits or place of the Ventricle, which is thus to be understood; the Liver attracteth nutriment, and in that attraction Urine is separated from nutriment in the Mesaraical veins; when as yet it passeth crude through those passages it obstructeth the Mesaraical veins and pores and other passages through which it passes; from whence many obstructions and prickings arise, which are ascribed to the blood but falsely. Oftentimes it comes to pass that for the abundance and reserving of Tartar (the Mesaraical veins being obstructed) nutriment cannot pass unto the Liver, so that it comes to pass that the nutriment remains in the stomach, and then follow Vomiting, loathing of Meats, the blasting of the body by a Planet, being a kind of the Phthisis, the paroxysm of the stone which comes by cold and heat, as in the Plague, Pleurisis, and such like diseases; from hence the Erysipellas for the most part hath his original. The same is the Generation of the Tartar from Urine in the Liver, for Urine is nothing but a resolved Salt, so that the Liver is made the fountain of many diseases, which is a noble and excellent member, yea almost serving all the parts of the body, so that if it suffer any thing, all the members have a compassion, and also suffer and are brought into consent; hereupon is the Dropsy, the Fever, and the Erysipellas. Some fruits of trees, as Pears, are brought forth and produced in May, but they are ripe at the soone● in Autumn; so also the Tartar hath times of Generation and Beginning, and also of maturity. So in the Ureters or urinary passages going from the Liver to the Bladder more sharp, hard, and strong Tartars are begot than are begot in the Ventricle, Mesaraical Veins and Liver, for in those passages it is perfected, which as yet was crude and undigested in the Liver, and when as it is perfected and digested it produces a more subtle Tartar and more grievous diseases, and more difficult to be cured, for subtileness is the Author of power, Mark well Michale ll. in Apolog. Chymica fol. 67. In the cure of the Tartar we must recur unto those things which by their property and subtilteness, do not only dissolve the coagulated Tartar, but also hinder the very coagulation, so also the Tartar must be cured by reducing, fol. 71.  
The cure of the said Tartar is, that it be dissolved and brought into the First Matter, and after this manner it is expelled.  
There is no more excellent preservative against the Tartar than the frequent use of Butter and Oil of Olives, by this means it cannot easily cleave and stick to the parts. Quercitanus de med. prisc. fol. 327.   

CHAP. XIX. Of the Tartar in the more principal Members.  
THe Tartar is begot in the more principal Members, not of the Tartar of Urine, or of the excrement of the Ventricle, but from accidental and strange excrement which breeds in that place; though it arise from meat, yet is it not begot of excrements. All the parts and members of the body stand in need of continual nourishment and conserving, for every part of the body properly hath a Ventricle which separates the impure and superadded tinctures from nutriment. The Ventricle properly so called or Oeconomical Ventricle of the whole body separates the impure from the pure, and communicates aliment to the whole body, and all his parts. That general separation of the Ventricle doth nor susfice the parts to be nourished, but there is a particular separation, so that every Ventricle of every part may perfect the nutriment more, and separate it more tightly. That impurity which is separated is also excrement, and hath divers emunctory places, as the Lungs by spittle, the Brain by the nostrils, the Spleen by the Veins, or by the Ventricle properly so called, the Reins cast forth excrement by Urine, the Heart by breathing forth of that mass and fuliginous or misty matter. From this excrement of the principal members a Tartar is begot, and as the excrements of the principal members are most subtle, so also the Tartar is most subtle, and in all things is like aswell to the nutriment as the excrement; for the body of Tartar which is carried with the nutriment unto the principal members is volatile, and hath a vaporous substance. And this is to be noted of us, that the mechanical spirits of the members do differ much amongst themselves. As the mechanical spirits of the members differ much amongst themselves, the mechanical spirits of the Liver differ from the mechanical spirits of the Ventricle, the mechanical spirit of the Heart or Brain differs much from the mechanical spirit of the Liver in subtileness and power; furthermore, the volatile excrements of the members fly the mechanical spirits of the Ventricle and Liver, and are conveyed to more subtle and potent spirits, though the Tartar be little in the principal members; yet in power it is great.   

CHAP. XX. Of the Tartar of the Lungs, Brain, Heart, Gall and Spleen.  
THe Arteries are the Ventricle of the Lungs, in which the nutriment of the Lungs is perfected, and the pure is separated from the impure, which separation the Ventricle properly so called cannot perfect, but it is proper to the Lungs, wherefore excrements are found in the pipes of the Lungs, which differ manifestly from the excrements of the other parts, in which the Tartar is closely contained; for the Tartar ought to be cast forth with the excrement of the Lungs, otherwise it is separated from the excrement, and sticketh in the pipes of the Lungs. This Tartar surpasses the Tartar of the Intestines, and that which is contained in the passages of the Urine in subtileness, because it is transmutated from volatility and spirituality into a Corporeal substance. The office of the Lungs was to attract Air and Spirit, and to make convenient spirit for the arteries, and to communicate it unto them for nourishment; when as the Tartar sticks in the pipes, the Lungs are hindered, whereby they are less able to undergo their Functions as they should, from hence many Diseases are generated, as the Asthma, the Cough, the impediment of Breathing or difficulty of Breathing, the Hectic Fever, and the Phthisis, and other Diseases, from which Tartar all the Diseases of the Lungs are generated.  
The Brain hath a proper Ventricle in which the mechanical spirits are, which are the Authors of Attraction●, Retentions, Separations, Coagulations, Digestions, Di●tributions, and Expulsions. As the Ventricle proper●y so called is the Corrupter and Destroyer of all Diseases, in that it doth not rightly execute his Functions, so the imbecility of the Ventricles is the cause of many most grievous Diseases, of which ancient Writers never make mention. Furthermore it is a great thing to know the spirit from whence all the actions of the Ventricles proceed. If the spirit be infirm, the members also being infirm, corrupt and perish. When the nutriment is conveyed to the Ventricle of the Brain, the mechanical spirits of the Brain separate the pure from the impure, and give the pure to the Brain for nourishment, but expel the impure through the emunctory places, as the nostrils; so without the Brain in the place of the Ventricle Tartar is begot, from whence rises the Frenzy, Out-raging Madness, and other kinds of Madness, which Diseases the old Writers have ascribed to blood and other humours. The Generation of the Stone and the Sand in the Reins is the same.  
The Heart attracteth his own nutriment and separates the impure from the pure, the excrement is that in which the Tartar lies hidden. The Heart lies hidden in his case from which it expels excrement. The nutriment of the Heart is the most subtle, the excrement is like to a drop of clear water. Now than the Tartar being coagulated by the spirit of Salt in the case of the Heart, forthwith the Tartar is begot, from which Generation of Tartar many Diseases are begot, as the Cardialgi●, the trembling of the Heart, and other Diseases which the Galenists do badly ascribe to the humours of melancholy and choler.  
In the Gall also as in other excrements the Tartar of humours is found, as likewise the matter of Stones; if it be separated and not expelled the Tartar is begot in the Ga●l from the which Compressions Vomitings, Colic Passions and Suffusions of the Gall are caused. In the cure of these Diseases it is to be respected especially unto the Tartar and little Stones, that by dissolution they be reduced into their First Matter, and be consumed, not unto yellow or c●lfish choler; for all the Diseases of the Gall almost are generated from Tartar. The Tartar or little Stones in the Gall expel the choler and cast it forth into the Ventricle or Intestines, sometime into the Liver, from whence arise the kinds of the Jaundice; for every Jaundice which is not removed by medicaments appropriated and convenient got and made from Vegetables, hath a familiarity and similitude with the Tartar; and unless the Tartar be dissolved and reduced to his matter, all health is dispersed. The paroxysm of the Stone causes Contractures, Putrefactions, Colic Passions; so also the paroxysm of the Tartar or Stone in the Bladder brings with it the Jaundice of the Gall, Colic Passions, Contractures, Compressions, the Vomitings of the Heartstrings, and weakness and imbecility of the Ventricle.  
So in the Spleen or place of the Ventricle there is begot a Tartar which begets Oppilations or Obs●uctions, and the Quartan, for this reason the Galenists say that the Quartan is incurable, because they know not the Tartar, but they say that the cause of it is melancholy or adust choler, and they endeavour in vain to expel it through the Belly, the Tartar remaining.   

CHAP. XXI. Of the Tartar of the Blood, Flesh, and Marrow.  
THere are Ventricles in the Blood, Flesh and Marrow, and all the parts of the body which are nourished; where there is a Ventricle, there is a fire of digestion and a separation of pure from impure; where there is a separation of impureness from the pure substance, there is also excrement; and where there is excrement, there is also Tartar either alone or else commixed with other excrements; for through the whole anatomy of the body, and in all the parts of it excrement is two ways considered, it is either Sulphur or it is Salt, for in every aliment three things are be considered, Mercury which is nutriment, Sulphur which is avoided and expelled through the Belly, and Salt which is expelled by Urine.  
As those excrements first in the Ventricle are corporal, so the excrements of the other parts are volatile and spiritual; for after the separation of the Ventricle, spiritual and volatile excrements coagulate in all the parts of the body.  
It is an established and confirmed sentence of all Philosophers, that the nature of bodies and spirits is reciprocal, that bodies are resolved into spirits, and spirits are transmutated into bodies; furthermore, Flesh, Blood, and Marrow have their Ventricle, and Digestion, Separation, Excrement and Tartar. Nature expels the excrement of blood by sweat, it expels the excrements of the Flesh by Urine, from whence the Urine of Blood is, as Paracelsus.  
The dryness of the bones consumes the excrement of Marrow, whatsoever remaineth comes and is conveyed unto the ligaments and concavities of the bones.  
The nutriments of Blood, Flesh, and Marrow are altogether spiritual and invisible, but the excrements are visible, and yet they are the most subtle of all the parts in the body.  
In the attraction of nutriment of Blood, the excrement and Tartar was also spiritual and invisible, as in the distilled and circulated spirit of Wine, but yet it separates both the volatile and spiritual excrement in that they are excrements, whether Sulphur or Salt, by a most exquisite digestion of the blood; therefore the Tartar of the blood is subtle, but it is coagulated by the spirit of Salt, and is resolved and reduced by the same.  
There is a twofold Tartar of the blood, flesh and marrow, either coagulated or resolved. The Tartar is begot of the Element of Water whether it be from meat and drink, and therefore obnoxious to coagulation and resolution, when the excrement of Tartar is not expelled forth of the veins, it becometh like to a corn of sand, or like to the grain Rice; so also without the veins and pores such like grains of Tartar are begot though they incline more to resolution, notwithstanding if they remain longer under the power of the spirit of Salt, they increase into a corporeal coagulation. The filth or phlegm of blood is the excrement of it, if that filth be more crass and be not evacuated by sweat, the Tartar makes an union with it or the Sulphur, and when this is come to pass the Tartar is no more generated, but dung and excrement, in which Tartar lieth hidden; from hence mixed diseases are engendered: for the excrement of Nature, namely Sulphur, putrefies, from whose putrefaction arises the continual rotten Fever and other inflammations. This is to be noted, that the excrement of blood, viz. Sulphur, being commixed with Tartar is expelled by sweat, but if for the weakness and debility of the spirits or Ventricle of blood only the Sulphur be expelled, but the Salt or Tartar which is the other kind of excrement remain, whether resolved or coagulated, and brings infinite diseases with it. The blood in the greater World is nothing else but Wood, but there are infinite kinds of Wood, therefore there are infinite kinds of blood, and as there are divers fruits of Trees, so divers diseases of blood exist, as he speaks in Paragra. de Philosophia, pag. 27. In another place he saith that the blood is the Element of Water in the Microcosm. How many fruits of the Element of Water are found to be in the Macrocosm, so many diseases are found to be in the blood of the Microcosm.   

CHAP. XXII. Of the Tartar of the Flesh.  
THe liquor of the flesh is the Ventricle of the flesh, in which the excrements are separated from the liquor of the flesh and from the nourishment of it. If the separation be exquisite the excrements are carried unto the veins and pores of the bladder, and are expelled together with the Urine; but when two excrements concur, namely, of the flesh or of his liquor and nutriment, than the Stone is begot in the bladder and the reins; it is called the Generation of the Stone from the Urine of blood, and such little stones are begot, not only in the bladder and reins, but also in other parts of the body, from whence oftentimes arise obstructions and divers chronical diseases in the hips, loins, sides, and other parts. These are the most vehement kinds of Tartar or the Stone. The Stones which rise from blood are greater and harder, and have more invasions of the fit than those which rise from Urine simply so called.   

CHAP. XXIII. Of the Tartar of the Marrow.  
THe liquor of the Marrow is the Ventricle of the Marrow, this liquor is fatness, but the liquor of the flesh is a thin water, the Ventricle of the Marrow hath a fire of digestion for the necessary use of life, it can both digest and perfect for itself. In other parts, and in the Ventricles the excrement and Tartar is separated from the nutriment, and so likewise in the Ventricle of the Marrow. The Tartar of this Ventricle is not in a coagulated form, but in a resolved form, because the fatness hindereth as in the 18. Chap. for the same cause is said that butter hinders the Generation of the Tartar, whereby it may not be so easily coagulated.  
Though this Tartar be resolved, nevertheless it produces 
The Symptoms whi●h follow the Paroxysm of the Tartar. Fat Ulcers from the Tartar of Marrow.  many and divers Tartareous diseases, which they are wont to call doloriferous fluxes, and every Arthetica and Sciatica which is not a perfect Gout rises from this Tartareous liquor which is seated in the joints, sinews, and junctures or ligaments, which b●ings with it the symptoms of the Stone.  
He which can cure the Stone may cure this disease, 
Par●●●l. 3▪ Param. de morb. origina ex Tar●●r●▪ Tract. 5.  but if not, he can never attain unto the perfect curing of it.  
The liquor of the Marrow of the sound is sound when the excrements are consumed by the dryness of the bones, and do not fall into strange places, junctures, flesh, and ligaments; but when they pass over the set limits of their place, they produce divers diseases, the Podagra, the Chiragra, the Genugra, the Sciatica, and the pains of the joints.  
There is a Ventricle and fire of digestion in the glewish matter of the joints of ●ans body, the fire separates the excrement and Tartar from the nutriment. The glue is a most excellent member induced with a most exquisite sense, which of all members can suffer the least. The Tartareous excrement of it is twofold, namely, coagulated and dissolved. In the beginning of separation before the spirit of Salt come, it appears in the substance of the liquor, but after the spirit of Salt comes, it is coagulated into a solid substance, from which the Podagra, Chiragra, and Genugra are begot.  
The Medicine which reduces, resolves, and consumes the Tartar, cures and removes the Podagra, and his kinds; and he which cannot reduce, resolve, and transmute the Tartar, cannot remove the Podagra.  
The Colic ●ises from the Tartar of the Intestines, theophra. Tom. 5. prob. 207. The Stone of Paracelsus is called a Tartar of the bladder, so also the Urine is called a resolved Salt. p. 208. Eodem loco.   

CHAP. XXIV. Of the Essence of Seed.  
WE insisting in the steps of Paracelsus hitherto have explained the three Being's of Diseases, the Being of Stars, the Being of Nature, and the Being of Poison; though Paracelsus makes five Being's of Diseases, yet seeing three only have natural causes, and admit explication, the other two, (namely, 1. the magical being which is opposed directly against a Christian man, 2. and the real being which is an unsearchable secret) are left unexplained of us, seeing that these three being explained suffice any Physician.  
Perchance some may wonder wherefore we have not made mention in the general explication of Diseases, of the three principles to the which Paracelsus ascribes all the causes of diseases. I answer, that Paracelsus in his book 1. and 2. Param. writes that all diseases consist in three beginnings, in Salt, Sulphur, and Mercury, but it is not simply to be understood; but in his 1. book de origine Morb. ex tribus substantiis in the end of the 2. Chap. he expresses his mind, saying, that every disease is to be conferred with man through all his parts, & he proceeds, that this is the ground of the knowledge of diseases, if a disease must be conferred with man according unto his accident or proper and essential adjuncts, for so the four Elements, the three Principles, or three Substances, the four Stars, four Earth's, four Waters, four Airs, four Fires, and all the conditions and properties of man are comprehended, without which no disease can be. In the greater World we see the sublimation of Mercury, in which there are three beginnings essentially, for an individual by itself is absolute. In the less World such a digestion is wont to be made from too much Fire of digestion. This sublimed Mercury is the greatest poison in the Microcosm, begets the Epilepsy or Falling sickness. But none will persuade himself that this Mercury alone is a beginning, but an individual, in which not one but three beginnings concur. Paracelsus oftentimes calls it Mercurial Salt of Vitriol, in which he comprehends all those which we have brought; sometimes he calls it the Epilepsy which is from sublimed Mercury. He speaks truly & Philosophically, not as of a beginning, but as of an individual, in which Mercury notwithstanding predominates. So it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the disease of Mercury, the disease of Sulphur, and the disease of Salt.  
But that we may proceed to the being of Seed, we must call in mind that there are impurities and tinctures adjoined to every kind and worldly root which endeavour death and dissolution, and for this cause all things are obnoxious to death and corruption. Again, that there are impurities and tinctures superadded to the individuals and beginnings which are usual unto mankind for lust and intemperance, of which we set down the being of Seed, for in them oftentimes the roots of the principles are so polluted, that by propagation the impressions of impurities are conserved unto the third or fourth Generation, which impressions of impurities we call hereditary diseases in Generations; for diseases are brought unto man after a threefold manner, either 1. 
a And these Diseases are called accidentary and acquisitiv● Diseases, v●z. by Ttansplantation from outward things.  by the hurt of the aliments, 2. by the hurt of external impressions, 3. 
b These are called proper Diseases because we have them from the first original, being got of the viclous seed of the Parents.  by the hereditary seed of the Parents; for the seeds of diseases which happen unto us by the hurt of the aliments, or noxious resolutions of the elements may turn into hereditary diseases, in as much as they yet exist in the First Matter. But when the seeds of diseases have happened unto us either by the hurt of aliments or by the hurt of external impressions, and are come to their last matter, and have admitted a corporeal coagulation or transmutation there never chance hereditary, because only the First Matters concur in man's composition, and all the seeds of man are spiritual; from hence it comes to pass that those which have not the Gout are begot of those which 
Seu. p. 221.  have the Gout, and those which have the Falling-sickness are begot of those which have it not, from those which have the Stone are begot those which have not the Stone. But when the seeds of the diseases do concur with the seeds of the Parents in the First Matter whatsoever it be they cause hereditary diseases, and from hence it is that those which have the Gout are begot of those which have it not, so those which have the Epilepsy or the Stone are begot of those which have not the Epilepsy or Stone, unless the Mother's seed be altogether disagreeable and repugnant, for the seed of the Male and Female commix and become one seed, therefore when their seeds have conspired and conjoined with the properties and seeds of the diseases, they generate one polluted with hereditary diseases, but if the seeds of the Male and Female be disagreeable in regard of the impurities and seeds of diseases, the strange and unnatural principles of diseases are separated in the womb by the power and virtue of natural Balm, for they do not agree with the First Matter, but with the individuals and principles of man's nature and anatomy, which is made manifest from hence, because they come unto divers differences of ages, as sometime the hereditary diseases happen to end at the fourth Offspring, sometime at the sixth, sometime at the tenth. The Roots therefore being spent and consumed, those which have not the Gout are begot of those which have the Gout, and those which have not the Epilepsy are begot of those which have it, of Madmen and Melancholic 
From Lepers Lepers are still begot. The cause of it in Seu. p. 222.  are begot those which are not Mad and Melancholic.  
Concerning that we said that the diseases from the being of seed of the Parents contain in them the four courses of the Elements, Planets, Humours and Qualities, these four courses are but one course, for in every disease these four concur. First, all diseases are elementated and have their beginnings. Secondly, all diseases are from the Planets by reason of their places, for all diseases whether they rise by the hurt of the aliments or hurt of the external impressions, or being of the seed of the Parents, either are Solar, Lunar, Saturnine, Martial, Venerial, Mercurial or Jovial. Three Salts concur in every disease, for from three principles all diseases are generated and not from one; four qualities are found to be in all diseases, for the diseases are either hot or cold, moist or dry.     

PART III.  

CHAP. I. Of the unity of the Stars of Generation and Transplantation, and of the Curing of Diseases.  
THe Stars of Generation are fourfold in regard of the Elements, for every Element hath his Star, vital principle and agent form which produces divers effects which differ in exterior form, but are like and every way correspondent in the interior form. Though there are four of these Stars and some diversity of Generation, yea the greatest difference of the fruits may be beholden in the Elements, yet if we examine the matter more deeply, we shall find the unity of the Stars and the golden Chain of Homer of the whole World, for the inferior bodies are as the superior are, and the superior are as the inferior are, Hermes and the Holy Ghost bearing witness; because the Heaven conspires with the Earth, and the Earth with the Heaven in all things, who will deny the unity of Nature, and the Society of the invisible Nature with the visible? wherefore we profess that all the Stars of the Elements are only one Star which have been united from the beginning in the fountain of unity; concerning that they produce divers effects in divers places, we do not ascribe it to the diversity of the stars, but to their Sciences, Gifts and interior Signatures.  
In the general explication of diseases we have mentioned three kinds of Being's of Diseases; The Being of Stars, the Being of Nature, and the Being of Poison; but wherefore are there these three Being's? for there is but one only star of Transplantation, and there is only one Nature which suffereth, yet not Nature itself but the receptacle and container of it; whether do more affect than are affected? not so, but as in the Macrocosm there is a great difference of the Generation and the Transplantation of fruits to be observed, so also in the Microcosm the Generation and Transplantation of diseases is to be observed, for there is the same reason, concordance, conspiration and unity of the stars of Transplantation and Generation. And from hence rises the Off spring o● Issue of contrariety, oppugnance and discordance, from hence also rises Hatred and Love, for there is nothing in the whole World which is not connext with very many things by a natural bond, and also repugns and is contrary to many other; for surely all things are conjoined and agree, and are linked together by an Herculean knot, and all things disagree with a deadly hatred; from whence it comes to pass that like things are cured by like things, and contraries are Remedies for contraries; because things which agree do communicate their virtues and help, so likewise contraries expel their contraries; which things being so, and the unity of stars in the World being celebrated, it makes one cure of all diseases, being divided into kinds, Astral or Spiritual, Material or Corporal. Paracelsus in his book the morb. ament. saith, that in Astral or Spiritual diseases, Astral and Spiritual Remedies are required; for whatsoever are required for a cure are contained in the power of the spirits. 
The star of Transplantation produces Diseases. The star of Generation cures them.  Every disease is twofold, Spiritual and Corporal, so the Physician ought to administer a material or spiritual Medicine. In the impressions of the stars or astral diseases, howsoever it must be administered, we will refer the three Being's of diseases to the one star of Transplantation, to whom we apply the star of Generation as a true and perfect cure.   

CHAP. II. Of the Causes of the Pain of the Head, and the true Cure of it.  
HOw difficult and intricate the explication of diseases is, the Family of Privations of the Aristotelians doth manifest and declare, and the natural defects of the Platonics granting and yielding diseases unto infiniteness, as it were by the Quintessence, Nature and Properties, as if vain names were in the subjects; for the hidden and occult seeds of diseases have obtained hidden and unknown Transplantations and Generations which are not subject to sense nor decrees of discourse. Though it be so hard and difficult to explain the seeds and Generation and Transplantation of diseases, nevertheless we being urged and pricked by the compulsions of virtue and verity, as also by the magnanimous and courageous mind of Hypocrates and Paracelsus, for we will insist in the paths of more sincere Philosophers, and enter into the explication of diseases, and that with better success, because we have explained hitherto the great book of Nature (God still helping us) and we have seen more works of the Spagirical art by the Ministry or help of Fire, therefore we will descend from the Head to the Foot, and throughly view and search into the whole Microcosm, according to his parts and places.  
All the affections of the Head which use hath observed, are partly symptoms, partly diseases; we divide these affections into three Orders in regard of the affected place or seat. Some affections possess the Membranes of the Head, some the Substance of the Brain, some the Passages, some possess the Pipes thereof. The Membranes of the Head are the thin film enwrapping the Brain and the Pericrany, in which pains are caused, for that they have exquisite sense. The dolours of the Head are twofold in respect of their efficient causes, for the dolour or pain is either caused from external causes or internal causes.  
The pain of the Head from external causes, as too much labour, or heat of the Sun, or from the cold distemperature of the Heaven, or from Gluttoning, Venery, grievous Smells, and smiting of the Head. The pain which rises from these causes is a weak and fainting pain, without a fixed and vital impression.  
The pain of the Head rising from internal causes, or from fixed and vital impression proceeds either from blood, or resolution, or obstruction. Parcel. in his 10. book Parag. de capitis adversitatibus internis. The blood produces the pain of the Head by accidental digestion (that is) by the bubbling forth of the spirits, or wand'ring of the first three causes. In this pain caused from blood let the Head vein be cut and the pain ceaseth, and a true cure is made thereof; but if the condition of the sick cannot abide the cutting of the vein, administer unto him Narcotical moistures, of which kind are the liquor of Corals, Rose, the everliving Root of the Nightshade, Margarites and such like, and they are given too within essentially, or else applied outwardly in the manner of a Plaster.  
The resolution of the vapours or Tartareous spirits beget the pain of the Head, namely, when the mouth of it is not shut by reason of the weakness of the Ventricle, and then the vapours ascend, or the spirits of the Tartareous Salt smite unto the Membranes and the Brain, from hence is the pain, as also the doloriferous fluxions and distillations.  
In the cure of this disease the cause is first to be removed, the Tartar being resolved in the Ventricle is reduced, expelled and consumed by oil or spirit of Vitriol, which is sweet like to a smell, and hath a sweet sourness, also the sour spirit of Sulphur. The oppilation or obstruction of the more principal bowels causes the Headache. Paracelsus in his second book Tract. 3. de Tartaro fol. 330. when there is not digestion made in the Reins, and the attractive virtue hath not which it may attract, than the Reins generate nutriment from the Liver; but if the Liver be obstructed, the Reins attract nutriment through the Backbone from the Head; and first pains are caused in the hinder part of the Head, afterwards in the Hemicrany, sometime it possesses the whole Head; therefore in the Hemicrany and every pain of the Head the only cure is, that the Reins be first cured, and that the obstruction of the Liver be taken away that the Reins may have nutriment, which is not only to be understood of the Reins, but of other principal Members. Here the sour water of Mercury bears sway, and the spirits of Vitriol and the spirits of Tartar. In the pain from the Reins, there is pain felt about the Reins, if the pain be from the Liver, there is a pain felt in the Liver, if it be from the Ventricle, there is a pain in the Ventricle, if it be from the Matrix than the Mat●ix feels a pain, if from the Spleen, the pain will be in the right side, viz. in the place of the Spleen are begot the Cephalia, the Hemicrania, and the Cephalalgia from the Tartar of the Head lying hidden in the glue, which 
It is then a 〈◊〉 and 〈…〉  is known when as there is no obstruction of the bowels, nor bubbling forth of blood, nor resolution of the Ventricle; hereupon is the usual pain of the Head very o●●●n affecting men for a light occasion for many 〈◊〉.  
〈◊〉 Cephalia affects the whole Head or the greatest 〈◊〉 o● it.  
The Hemicrania affects only the one part and it gins by the beating of the Temples.  
The Chephalalgie comprehends both the kinds, as 
●●mp ●he Cephalalgy is a pain which man feeleth in the Membranes and sinewed parts of the Brainpan.  also every disease whether it be from Fevers or the heat of the Sun, or from Drunkenness, or from some other evident cause.  
In the curing of the pains of the Head there are to be administered medicines which put away pain by Sleep, or Narcotical medicines, which smooth and do (as it were) make the pain sleep. In the raging pains of the Head the too much good blood is to be let forth of the forehead, or receive the oil of Musk and the oil of Camphora, of each six drops, give it in Wine or in Ale in the morning or at night; this is a secret against the raging pains of the Head. Take the Fish Cancer, bruise it, strain forth the juice, make it into ointment, apply it unto the Temples. theophra. Paracel. in his book de vermibus Chap. 11. against the daily pain of the Head. Take the leaves of Penniroyal, and Polypody, and Sena, Vervin, and Anise, of each ʒijs. of Ginger ʒiiij, let them be pulverised and mixed. Again, receive the spirits of Wine whereby the essence may sooner be extracted forth of Origanum, Hyssop, and the slowrs of Camomile, pour it upon the Powder, let them be digested, and afterward distilled through the Alembeck with a gentle fire; Administer 4. or 7. drops of this being extracted in a convenient liquor. Theophrastus' Paracelsus in his cures which he left writ with his own hand, one had this Headache (as he writes) and his Head was purged by the Nostrils, by infusing juice of the herb Hoggs-bread by an instrument called Rhinechites or instrument for the Nostrils, as also by a quill. In the same place he writes that one had a vehement Headache for the space of a year, and he was made whole only by opening of the cranny of the Head; and by the same means the tumour of the Brain may be cured by administering therewith the oil of Salt in the water of Basil. Another Cure▪ There was a certain Barber of a City in Germany who was tormented with a very grievous Headache, I gave the oil of Marjoram that he might smell, and I put a drop of it in both the ears.  
He brings the oil of Anise for the pain of the Head, the external oil of sweet Cane, the essence of Cloves, or the tincture of the oriental Saffron, a drop of which must be mixed with liquor, Broth, or Wine. The distilled oil of Amber helps the Headache if it be taken with the water of Linden tree; the oil of Vitriol, and the spirit o● it, the oil of Corals are also very beneficial.  
In the curing of the Headache there must a rega●d be had of the belly, for if it be obstructed all medicine will be in vain. Furthermore if it be constipated it is to be solicited with a suppository.   

CHAP. III. Of the Diseases which annoy the substance of the Brain, and first of the Frenzy.  
THe depraved Function of the principal faculty of the Soul, which is seated in the substance of the Brain as in his proper closet, is Sottishness, which is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is an abalienation of the mind. ●hose which are troubled with it 
Sottishness is a defect of Reason, when man is depraved only in the use of Reason.  either think strange things, such like as are either no no where, or else are much otherwise; those which are sick with it (as Hypocrates says) almost feel no pain. There are three orders of Sottish men, some do do●e only in cogitation, as Melancholic men, which walking think in their mind that they see things which are not so. Others in words, as Frantic men, which babble many things immodestly, confusedly, and without judgement. Others in their work, as Out-raging men, which accomplish their words with deeds. Fernelius saith, that the cause is a humour or an exceeding hot vapour effused into the substance of the Brain and his Ventricles, by whose impulse and agitation the mind is reduced unto some false and feigned things. Some Sottishness is with a Fever, some without a Fever; That which is with a Fever is the Frenzy or Doting. Of Hypocrates, Galen, 
The Frenzy is a great and continual Sottishness joined with a Fever.  Aeginetas', Trallianus, and other Greek Writers, it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which doth not only hurt the Head but the Mind, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, understanding and discourse, as Galen asfirmeth. The Galenists say that the Frenzy is begot when yellow choler ascends to the Brain and inflames the Membranes, as happeneth in sharp Fevers. Paracelsus lib. 10. Parag. de affectibus cap. 1. Parag. 3. saith that the Mania, the Frenzy, and the kinds of Madness and other most grievous diseases are got from obstruction: In his 1. book Chap. 3. de viribus membrorum, he writes that the Frenzy and Out-raging madness are generated from the obstruction of the spirit of life, namely, when the passages by which the spirit of life passes to the Brain are obstructed, then there rises a putrefaction in the Brain and continues to an ulcetation; from the putrefaction rises an inflammation, and when as the passage of the spirit is suffocated than it shakes the whole body with the fit of a Fever. In the second book Parag. de morb. Vermium, Parag. 2. worms breed in the principal members, only except the Reins, 
Salt predominates in the Reins in which consist the Balm of life which expels all Rottenness.  by reason of the Urine; for in the anatomy of the Brain there is a worm found which hath almost eaten the thin film of the Brain, from whence the Frenzy is begot; lib. 2. Param. de origine morbor. he saith that the Mania and the Frenzy are begot by the sublimation of Mercury. But how do these agree? These are to be reconciled, viz. from the sublimation of Mercury, and from the multitnde of vapours ascending, there is begot an obstruction, and from the obstruction the oppilation of the spirit of life, and from this obstruction rises the Mania and the Frenzy, so that Paracel. sometimes names the remote cause, sometime the immediate cause of a disease; in his 3. book Parag. de origine morborum ex tartaro tract. 4. he writes that a Tartar is begot without the substance of the Brain in the Ventricle, from which the Frenzy, the Mania, and other kinds of madness arise, which is an oppilation of the spirit of life from Tartar.  
The cure of the Frenzy. In the tract 3. Parag. de Alchymia fol. 74. Paracelsus writes that the more grievous Apoplexy, Paralysis, Lethargy, Falling-sickness, the Mania, the Frenzy, and the melancholy cannot be taken away, by the decoctions of the Apothecaries. Bartholomeus Anglus, lib. 16. cap. 96. writes, that the most excellent cure of the Frenzy is that sleeping medicines be administered to the patiented; afterward the obstruction is to be removed, and the Brain is to be comforted and strengthened. Joannes Montanus in his Treatise the terrasigillata saith, that that Earth is a very present cure against all raging diseases of the Head. Paracelsus in his Cures writes, that a Germane Prince was Frentick, and he administered for the grievousness of the Fever five grains of Laudanum, and therewith the Fever was expelled and he sleeped six whole hours. The grains of the oil of Pearls, and the herb Sena administered in his proper liquor, extinguishes the inflammation of the Brain. The strengthening of the Brain is made by the green liquor of Silver, the secret of Vitriol, the oil of Bread, the liquor of Saphire, the liquor of Musk, the balm of Sulphur, the water of Silver. The tincture of oriental Saffron being applied about the Nostrils or Temples, will help the Frentick or Sottish men. Bartholomeus extols and commends the essence of Topaz, lib. 16. cap. 96. The Urine of the Frentick which is of a pale colour foreshews and Prognosticates death, green Urine with a green circle shows the most present danger of death.  

The said green Liquor of Silver (being an Excellent Medicine for all Infirmities of the Brain) is thus prepared.  
℞ pure Silver, dissolve it in Aqua fortis, and precipitate it with Salt water, then dulcify the Calx with hot common water (the more the better) till it be fully free from the Salt taste; which being done, mix it well with flowers of Sulphur; then reverberate it under a Muffel to a urey subtle Calx, upon which put a high rectified Spirit of Wine Tartarized, and set them to digest in Balaneo month, then distil off the Spirit of Wine and return it on again; which work of Cohobation must be reiterated seven times, and then have you your foresaid Calx in a Liquor, which you must set in Balneo again to digest a month, then will it become a pure green juice most prevalent in all affects of the Brain, much conducing against the Stone in Reins and Bladder, and very successful in all hot Fevers.    

CHAP. IU. Of Out-raging Madness.  
WHen black Choler is begot by the adustion of melancholy, or blood, or yellow choler, than the Mania invadeth and possesseth, which comes often unto the melancholy waxing hot. This black humour as likewise melancholy is collected, sometimes in the films of the heart, sometime in the whole body, sometime in the head alone; when this humour is hot it causes horrible and Out-raging doting, but if it putrify 
Of the Causes, Differences, and Cure of the Mania. Cap. 1. Of the Treatise of Diseases of Madmen. The Mania is a great Sottishness without a Fever.  it bringeth a Fever, but if it only boil vehemently then it causeth a solitary Out-raging madness without a Fever, and also it adjoineth the signs.  
The Mania is of us called a furor or Out-raging madness which immitateth the doting of the melancholic neither in thought, word, or deed, but yet with brawling, chiding, and shouting, as likewise the man possessed with it is of a terrible look. Again, the Mania doth impel and possess the patients with a greater violence and trouble and perturbation of the mind, so that they invade men immodestly and fiercely like wild beasts with their teeth, n●ils, and hands. The signs and proper adjuncts of those which are Out-raging are demonstrated by experience. The cause in which all the Galenists insist and agree of shall be manifested by Paracelsus whether it be true or false. The Mania according unto Paracelsus is twofold. The one which invadeth a sound man, and it is a disease, the other is a symptom of a disease, as in the Plague and Fevers. Paracelsus in his book de morbis amentum writes in the second Chap. that the Mania rises from three principles or beginnings, and in the same Chap. he divides the Mania into two kinds. The one is that which rises from pain, when as a vapour remains in the Head, the other riseth from sublimation, and is coagulated in the Head. In the Cure we must respect these two causes, viz. that the vapours from pain be consumed and dissipated, and that that be resolved and reduced which is coagulated of sublimation.  
The Mania hath his original either from Blood, Veins, Ventricle, Intestines, Reins, Liver, Spirit of Urine, and the Lungs, the morb. amentium, cap. 2. It cannot be sufficiently known where the mine and procreant cause of the Mania is, for it is an astral disease. The true cause of Mania is in what part of the body soever Mercury lieth hid, and is reverberated into slime, and is dissolved in very strong water, which being dissolved is mixed with the spirit of life and inflames it: there is such a subtileness in this strong water, that it will not bide in the bottom but rises up unto the top. The extreme acrimony of that humour appears from sneesing, which provoking quality rises from the greatest acretion, which comes to pass if any receive in at his Nostrils the smell of the spirits of Aqua fortis, Salt, and Vitriol. This reverberation of Mercury proceeds from too much heat, as for example. If the spirit of Salt be mixed with the spirit of life it is of such a subtlety and power, that as soon as it comes to the Brain it causes the Mania and extreme madness.  
The Cure of the Mania is twofold, the one which refrigerates and coagulates the faulting matter; The other which altogether disperses and consumes the matter of which it is generated. The refrigeration and coagulation of the matter faulting is caused by the curing of the Falling-sickness. Receive of the oil of Camphora ʒ. of the oil of Musk ʒ. mix them, and administer them at every time.  
This medicine is most excellent in the cure of the Mania, for it doth wonderfully coagulace the matter of the Mania, and it extinguisheth the heat of the body and the boiling of the blood, and it altereth the matter, as cold changes Water into Air. This oil may be applied outwardly about the Temple's and Forehead. Also these remove the Out-raging madness by a secret specifical virtue. The quintessence of Silver, the quintessence of Lead, the quintessence of Iron, the quintessence of Quicksilver, the dissolving of Crystal and Coral; so also the appropriate extraction of Camphora, the extraction of Gold. The medicines which remove the hurtful matter of the Mania, are these, which may be applied either outwardly or inwardly. Chief sleeping medicines, the quintessence of Mandragora, of Opiates, of the Poppy, Henbane. The chief Cure of the Mania consists in Laudanum prepared with Pearl, lib. 2. cap. 4. he setteth down a secret of Salt Peter which so strengtheneth the Brain, that neither turning of the Head, nor the Frenzy, nor Mania can hurt it. By that Salt Peter he understands in that place distilled Salt Peter with the Spirit of Wine alcosiated and rectified. Again, let it be circulated until it be made spiritual, volatile, and essential, which essence is to be administered with cla●ied Wine. Pythopaeus says that he cured some which were Out-raging mad with the spirit of Lead. Read Theophrastus Tom. 7. fol. 186. he understands by Gilla Salt Peter.  

The said Laudanum prepared with Pearl.  
℞ old Opium ℥ 4. cut it in thin slices, put them in a Pewter dish, so that they touch not one another; then put that dish with the Opium into an Oven, assoon as the bread is drawn out; when it is so dry that you may crumble it between your fingers, take it out; then make it to powder, and put upon it good distilled Vinegar in a glass which keep in Balneo a fortnight; then decant the clear from the thick and filter it through a brown paper, that being done, distil off the Vinegar in gentle Balneo, till the Opium remain thick as Honey. ℞ of that thick extract ℥ s. and add thereto Salt of Pearl and Salt of Coral ana ʒi. Tincturae Ambergrece 12. drops, & of Tincture of good Saffron (made with spirit of Wine) ʒi. and stir them all together with a stick, then keep it in a Silver or Pewter box for your use; make it so dry as you may make Pills of it.  
Dose from gran. 2. to 3. or 4. at most.    

CHAP. V Of Melancholy. It is a Sourness.  
THe other kind of Sottishness without a Fever is melancholy, 
He is melancholic in whom sowrness excels. Melancholy is a great Sottishness accompanied with Fear and Sorrow.  which is caused (according to the Galenists) of black and putrified humours and vapours, occupying the seat of the mind. That humour is generated when yellow choler or choler degenerates into black choler. Sometime the humour consists in the milt, sometime in the nigh parts, sometime in the head alone, sometime it is esfused into the veins and the whole body. Hereupon melancholy is threesold; that which is of the forepart of the belly, the primary, and that which is caused by the hurt of the whole body.  
The hypocondriac melancholy is called also the sl●tulent melancholy, and it is caused when black choler cometh unto the seventh Traverse or Diaphragma, from which a black and obscure vapour is conveyed into the seat of the mind. The primary melancholy is, when the Brain is primarily affected either with a peculiar hurt, or by the hurt of the whole body; from hence we may understand that melancholy wearies without affecting the Heart-roots; which is caused by the hurt of the whole body. They call this Melancholy, Solitary, Out-raging madness, but yet falsely; for melancholy is not the cause of Out-raging madness, but the spirit of life infected with the poison of Mercury, of which Paracelsus writes cap. 4 de morb. Amentium tractat. 1. & cap. 5. that there are four kinds of melancholy men, according unto the four complexions as they call them. If these complexions beget Sottishness, the cause is, because they expel and drive away their spirit for their too much abundance. But what are the spirits of the humours or complexions? a snarp, bitter, or sour, or sweet taste. But what is the taste? that which hath a great power, as Hypocrates 
Of the contracted Members▪ Tract. 1. c. 4. Melanchol● hath his seat in the whole body.  s●eaks. What is that that hath the great power? Salt, Sulphur, and Mercury; for in them all the powers as well of Health as Diseases are contained; so the spirit or taste of every humour containing in it the three first powers as well of sanity as of diseases may produce melancholy, in as much as such poison commixed with the spirit of life is more languid and faint. In this disease the spirit of Salt predominates, for it is a Chronical and fixed disease. In the cited Chap. Paracelsus saith that melancholy and madness are oftentimes caused by Meat and Drink, Cups hurt Men and also Women. Melancholic men are oftentimes sorrowful and sad, and fly the company and sight of men. Others suppose that they must not be spoke unto, but that they must live all their days in quietness and taciturnity. The cure of melancholy; the Galenists (which say that melancholy is the cause of the disease of sadness, when as it is only the name of a disease) they endeavour to cure this disease by contraries. Melancholy is (say they) cold and dry, therefore it is to be removed with hot and moist things; wherefore in that they endeavour to cure it they administer these hot medicines, Diambra, Mithridates, Diamargarita, the hot elect. Plorisanoticon, so also the conserve of Borage, of bugloss, and of Sorrel; so also Diaboriginatum, Diabuglossatum, and the confection and compounding of dulcis diamascus; though these are not to be contemned, for in some sort they refresh the vital spirits, but yet they do not remove the disease, but as much as in them lies, and as far as they can exercise their virtues not yet reduced unto perfection, they strengthen Nature. The decree and opinion of Paracelsus will ever be firm and constant, that melancholy or heaviness cannot be removed by the decoctions of Apothecaries.  
In the curing of melancholy the specifical virtues of the secrets are to be considered. The specifical virtue which expels melancholy is in the flowers of Antimony, for by the flowers of Antimony those are freed which have been bound in chains for some months. The flowers of Antimony are administered in a little quantity of Theriaca in the morning twice, or thrice, or four times, by reason of the contumacy of the disease. In the fifth Chapter of Paracelsus de morbis amentium. The quintessence of Antimony is a perfect cure of madness, so in the sixth Chapter, The oil of Antimony preserves from all the kinds of madness. The tincture or magistery of Saffron expels sadness, desperation, and melancholy, for Saffron is the chief medicine for melancholy, for when as any gins to despair it doth wonderfully refresh the prostrated spirits. It is a general deoppilative▪ or unobstruct of the vital spirit, and it is the chief joy of the heart. The Armenial stone, and also the Jazal stone being prepared are more commodiously administered by much. The Confection of Alchermes which is commended of all Physicians removes Madness and Melancholic Affections, for it strengtheneth the spirits and expels all poison. The essence of Silver cures all melancholy affections. The essence of Ellebor administered, It is very expedient against all the affects of melancholy. The Smaragdus not only drunk, but if hanged about the neck it removes all melancholy affects. The essence of Thime, Epithime, and Origanum take away melancholy. Paracelsus tract 3. the generatione hominis Chap. 5. ascribes hereditary foolishness and madness to the unproportionable form of the Brain and bad conformation 
He setteth down the cause of it, viz. The immature seed of undigested liquor of life: for he which hath a vicious liquor cannot profuse good seed, for the body of the seed is putrid and such like are generated thereof.  thereof. Foolishness and Madness do not rise from the seeds, but in as much as some hurts are left from Generation from which many diseases of the figures and cavities descend. He that would know more kinds of madness let him read Paracelsus de morbis acutis amentium, these kinds which we have explained are more common, but the other are more rare.  

Confection of Alchermes (much better than the ordinary one) make thus.  
℞ white Sugar Candid ℥ 6, spirit of Salt well rectified half an ounce, and as much pure water as will make the Sugar like thick a syrup; then add to those half an ounce of purple Calx of Gold (which hath been first solved in Aqua fortis, then precipated with Tin or Spilter and well edulcorated and dried) lastly to all the former ingredients, add also one ounce of pure Pearl in subtle powder, and one dram of good Ambergris; so have you a far more excellent Confection than the common one wherein the Gold is used in its metalline form, and so hath no effect in the medicine; but here by reason of it subtle preparation it rendereth the medicine abundantly more cordial, more effectual.    

CHAP. VI Of the Lethargy.  
THe Lethargy is a torpor or drowsiness, and almost an unresistible necessity of sleeping, according unto 
The Lethargy is almost an unresistible necessity to sleep.  Celsus lib. 2. cap. 10. & 20. The Galenists say that the cause of this disease is a cold and slegmy humour, which in great abundance is effused into the substance and Ventricles of the brain. The kinds of it are the Catophora, the Coma, and the Carus.  
The Catophora is a profound and deep sleep.  
The Coma, Catoche, or Catalepsis, is a stupour while one wakes, whereupon Physicians 
The catalepsy is a prefernatural affect of the Head whereby man is deprived of all motion suddenly as if he were congealed.  call it a waking dream, by which the affected both waketh and sleepeth together, which sometimes rises from too much drinking of Wine, as Galen affirmeth in his 3. book Chap. 5. de temperameutis.  
The Carus is such a profound and deep sleep, so that the sick doth neither feel the 
The Carus is a dead sleep out of which man is not easily wakened without often and loud calling upon, and beating of his body.  pulling off the hairs, nor beating nor pricking of the body.  
Paracelsus in his 2. book de vita longa Chap. 2. de gutta saith, that the lethargy is a kind of gutta (that is) of the Apoplexy, for the Apoplexy is begot of ill-digested sublimated Mercury; if that the genus of the Lethargy, than the species; though the sublimation be not so vehement in the lethargy and other kinds of the Apoplexy, as in the Apoplexy itself. ●n another place he saith, that the Lethargy is generated from too much moisture of the brain, which being dried and abolished the effect is removed; when it is to be dried and exsiccated the 1. book of preparations teaches us, tract. 4. fol. 42.  
The Cure of the Lethargy. It is to be removed, and Nature is to be corroborated and strengthened. Paracelsus in Parag. de Alchymia saith, that the lethargy is not to be cured by ordinary decoctions, for it is a Mineral disease, and therefore it is to be cured by Minerals. Paracelsus in his cures relates that a certain man after a Fever fell into a deep sleep, so that he felt not if any pricked him, neither would he open his eyes or speak any thing, he had the lethargy, and I cured it with the oil of Vitriol; so also there was a woman waking which was affected with the lethargies sleep, so that her eyes were still shut, and hardly would open them if she were called upon, neither could any understand what she spoke, neither did she rightly answer. I restored her to her health by the oil of Vitriol alone.  
The chief Medicine of all in Curing this Disease is Antimony; for in this one all the ways of curing are found, for it takes away the cause altogether, and strengthens Nature by a specifical virtue wherein it excels. Some drops of the oil of Vitriol administered with Marjoram water availeth much.  
In this part the spirit of Vitriol is much better and more excellent. In the volability of Vitriol there is a secret of corroboration of the spirits of the brain and heart. Bartholomeus cures the lethargy with Sulphur, lib. 16. Chap. 94. so also lib. 7. Cap. 7. affirms that this is a most excellent Dosis in the Falling-sickness. ℞ of Opium Theb. ʒi. of Cinnamom. ʒiij. of Musk and Ambergrece ana. 6 gr. of the seeds of both the Poppies ʒi. of Mandragora ℈ i. of the juice of Henbane ℈ i. of Mastic ʒiij. let them be pulverised, mix them and make a mass of them with the juice of Pomcitrons, put them in the rind of the Pomcitron, and shut it with the bark, afterward put it in dough, bake it as bread, when the bread is backed let them be taken forth and bruised, and put in ℥ i. of the secret of Vitriol. Read Theophrastus Paracelsus de morbis Amentium tract. 2. Cap. 1.  

A precious Medicine of Antimony in a Red Oil prepare thus.  
℞ pure Regulus of Antimony, grind it to subtle powder, put it in a Cucurbit, and by degrees pour on good Aqua Regis (prepared with Salt) so dissolve the Antimony, and when it will dissolve no more decant it, and on the remaining part undissolved pour fresh Aqua Regis, and so do till all the Antimony be dissolved, then let it all stand unmoved, and the Antimony will settle to the bottom of the glass in white powder; from which decant all the water, and with sweet water made hot edulcorate the white powder and dry it; that being done, put the white dry powder in an Iron box, stop it well with a screw that no air may enter, and keep it five days in good heat, then take it out, and you shall find the white powder become red; from which extract a red tincture with pure distilled Vinegar, which abstract again, then remaineth behind a pure tincture of Antimony, upon which put pure Spirit of Wine, digest together in Balneo, then distil by retort, so will you have a blood-red Oil, which may well be termed a great Arcanum in medicine, which being most prevalent, not only in the foresaid disease, but in many others likewise.    

CHAP. VII. Of the Falling-sickness and his kinds.  
THe Falling-sickness is a disease inherent in the body, not corporally, but an 
The Epilepsy or Falling-sickness is a preternatural affect of the Head, by which the whole body for a certain time is convulst with the hurt of sense and reason.  astral disease. It is an Elementary disease, not a complexionate disease, it is a spiritual disease, not a natural disease. The species or kinds of the Falling-sickness are all the kinds of the Epilepsy, the suffocation of the matrix without his place, the swooning with his kinds, viz. the returning deliquium and the swooning not returning, the Vertigo or turning of the 
The Vertigo is a preternatural affect of the Head whereby all things seem to turn about.  head. The Vertigo rises from the obstruction of the principal bowels. Paracelsus lib. 3. de caducis para. 2. The Vertigo is a kind of the Falling-sickness. The cure of the Vertigo is the same with the Falling-sickness. The cause of dizziness is the spirit of Sulphur ascending from the inferior Heaven unto the Firmament (that is) unto the Head in which it is resolved, it being resolved produces the Vertigo, the Pulse of the heart, and the Nightmare 
Sublimed Mercuty causes the paroxisin of the Apoplectic and the Epileptic by his fame. The paroxysm dures until the Mercury be consumed.  (which is a sperm of some Salt begot from imagination besides Nature) the ectasis. Paracelsus lib. 3. Parag. de morbis caducis Parag. 30. Therefore we must know that the most of the Mercurial diseases are kinds of Mercury, and as many kinds as there are of Mercury, so many kinds there are of a disease; for the falling-sickness is not caused from Complexions, Qualities, 
Thurneus saith that the cause of the disease is in the blood.  or Humours, as the vain Galenists have taught. Fernelius the most Learned amongst the Galenists in his 2. book Chap. 22. de abditarum rerum causis, writes that the Falling-sickness of what kind soever it be, is generated from the being of poison; so also in his book de 
Seu. p. 315. saith that the root of the Epilepsy is Mercurial Vitriol.  partium morbis, he acknowledgeth that besides the abundance of humour there must needs be a poisonful, offensive, and grievous quality in the substance of the brain which is the cause of the Epilepsy, which as often as it is agitated and contends to enter into the brain, it as it were smiting, and the brain resisting and oppugning, by their oppugnance and fight the Epilepsy is caused. This man amongst all the Galenists of this age came the nighest to the knowledge of the cause of the Epilepsy. In another place Paracelsus writes that the matter of the Falling-sickness is stupefactive and biting Sulphur, existing in the Microcosm, which (like unto smoke) by boiling caused from the stars, hurts the brain. 
Paracel. de morbis amentium, tract. 1. cap. 1.   
The original of the Falling-sickness is fivefold in regard of their places forth of which it first proceeds and arises, from the brain, heart, liver, intestines, or from the four external members. Fernelius makes three differences of the Epilepsy, one is assigned from the Brain, another is of the Ventricle, the 3. is that which is caused by the consent of every other part. Galen brought in a twofold Epilepsy, by itself, and by consent. But certainly it is one and the same disease proceeding from the same Beginning, Root, and Seed. They cause the nurses and conservants, and the difference of the sick; they altar the signatures of the symptoms by their vehemency, celerity, frequency, duration, and such like; for the Falling-sickness of the Intestines, Diaphragma, Teeth, Hands, Feet, Testicles, Marrow, and Throat do differ much amongst themselves.  
I say, that the Falling-sickness of the glue and blood differ much from that of the Ventricle and Diaphragma by reason of their places and matrices, in which the cause of the disease consists, and where it emulates the nature, properties, subtlety, and power of the matrix. Again, according unto Paracelsus de caducis Parag. 3. fol. 339. 340. The Falling-sickness is fourfold according unto the four Elements, for the differences of the fourfold Falling-sickness are taken from the diversity of the pains and fits. We must here recur unto the beginnings of Philosophy.  
As in the Macrocosm the Element of Fire is most forcible, so in the Microcosm the fit of the Falling-sickness from the fiery star is most vehement, for it consists of more forcible and potent seeds, by whoseresolution it is wont to possess the vital Elements of the whole body in a moment like a thunderbolt. The paroxysm of the Falling sickness from the Air is most mild and gentle; so also there are four degrees of the Falling-sickness in the Microcosm, as in the Philosophy of the Macrocosm we have set down four degrees of the Elements. The Falling-sickness from the star of the Earth obtains the first degree. The Falling-sickness from the star of the Air obtains the second degree. The Falling-sickness from the star of Water obtains the third degree. The Falling sickness from the star of Fire obtains the fourth degree.  
After this manner the specifical Remedies of the Falling-sickness are divided into four degrees, as we will say in our cure and his kinds.  
The Falling-sickness and such like diseases which are infamous and notable in destruction and difference of paroxisms or symptoms have twofold particular indications; for some Remedies especially respect the paroxisms, some respect the roots or grounds thereof; the cooling of the boiling spirits, girding, pricking, and binding, etc. especially respect the paroxisms, but the resolution of the Epilepsies tincture (that is) the consumption and abolishing of the seed of the root respects the roots themselves, etc. These indications admit easy mixtions and may be absolved by the same remedy. Therefore we have distributed the remedies or medicaments into two orders. I he one respect the paroxysm, the other respect the roots or grounds thereof. Lastly, we adjoin medicaments which do not only respect the paroxysm of the Epilepsy, but also the very roots.  
The true opiate Laudanum of Paracelsus respects the paroxysm, and constringes, mitigates, releases, and binds the boiling spirits, of which iij or more grains are administered with the spirits of Vitriol and essence of Camphora. The essence of Manna and man's blood respects the root itself, of which there is to be administered in the full moon unto the Epileptic every month, for it mitigates it and expels it. A perpetual remedy of it is the essence of man's scull with the water of the flower of Linden in the paroxysm, and before the paroxysm a spoonful of Selondines water for the first dosis. The extract of Elaterium. The Azure stone, and the Armenian stone prepared with the water of Balmmint and Bugloss. The essence of black Ellebor. theophra. saith, in the beginning of this disease if any have 3. 4. 5. or 6. paroxisms and no more, two drops of the oil of Vitriol, two drops of the oil of Pearls administered in Aqua vitae do altogether remove and expel this disease. theophra. saith, that he hath approved this by deed. The Philosopher's stone, and the Mercury of Gold or Silver removes this disease. Paracel. in tinctura Physicorum, saith, that the oil of Silver (of which there must be taken ij. or iiij. drops with the water of Betony and Sage and Balmmint) dissolves, consumes, and removes the root of the Falling-sickness. The Smaragdus not only drunk, but if it be hanged about the neck, it wars and expels the Falling-sickness as an enemy. Read theophra. lib. 3. Parag. so also in his book de signis Zodiaci, a little after his Preface he saith, that in the centre of the Scull of a 
A Germane cured his Son with such a bone of the Falling-sickness.  strangled man there is a bone found of a triangular figure, it is not found in all Skulls but in some. This bone being pulverised and administered in the appropriated water, removeth and takes away the Falling-sickness though man hath been troubled with it for twenty years.  
The Galenists administer Atomatical medicines, and Muscatum, Diacastorium, Diamoschatum Dulce, Elplerisarcaticon, Hieralogodion, and Oleum Benedictum. Phrisius in speculo medicinali, and Ruffus in Autidotario commends syrup of Stecados. Phrisius in speculo, fol. 67. administers Magna Therica, and Sage, pillulae faetidae. The Galenists say that conserveses or conduits and also Trochisses, and Eclegmata respect and cure the head and other cold distemperatures of the sinews of the head; so also the flowers of Rosemary and of Galingale and of Marigold, with Betony and Briony, administered in the morning and evening of the quantity of a Walnut. Sometime Aromatical powders are mixed with Sugar or appropriated syrup, which mixture they call a confection. But certainly it is well said of some of more sincere Philosophy, that the Galenists flatter and palliate the diseases, but they do not cure them, which the experience of the cure of the Falling-sickness doth testify; for if crude and imperfect medicaments effect nothing in the curing of the Falling-sickness, than the sick are neglected of those false Physicians as if they were incurable; for the cure of the Falling-sickness is not in Sage, Marigold, and Marjorum. It is no wonder that they believe not the original of the Falling-sickness when as they cannot see it with their sense.  
The Remedies of the Falling-sickness are twofold, Corporal and Spiritual; some are good for the younger sort only, some for old men, some for maids, some for old Women, some cure by coldness (not by that external quality, but by the Narcotical and coagulative virtue,) some cure by their specifical virtue, some by their sleeping power and virtue. The oil of Amber is good for Infants and the younger sort, one drop of it being administered in the water of Fennel unto the Infants; so also the water of Selondine is most excellent for the younger sort, and Infants, being anointed upon their nostrils, as the oil of Amber●is, likewise it is good for them to receive ij. drops of the oil of Corals, and one drop of Aurum potabile at the first dosis, at the second dosis two drops, at the third dosis three drops, at the fourth dosis four drops, it is a most strong thing, therefore it is to be given with judgement. Let three drops of the oil of Amber be administered in the liquor of the water of the Lilies of the Valleys unto the younger which are about 18. or 19 years of age. Let there be taken also yellow oil from the smoke of Oaks, and let ij. drops be administered to the more aged in the water of the Lilies of the Valleys, and they will take away and remove the Falling sickness.  
The remedies of the Falling-sickness are fourfold in 
The 16. Chap. below d● morbis pulmonum.  regard of the four Elements. The most grievous fiery Falling-sickness is cured by the essence of Antimony. Paracel. in Laboryntho, fol. 222. The destroyer of the Microcosm takes unto it Realgar (that is) the being of poison, and threatneth death unto him by infection. The conserver of the Microcosm takes unto it the slowrs of Antimony and overcomes the destroyer; if so be they be conferred with the internal Balm of man's Nature, they are the chief and especial virtues against all the kinds of poison. The airy Falling-sickness is also expelled by the secret of Selondine. The airy Falling-sickness is cured by Therini●tis (which is a kind of Manna) and there is the same signature of it and the Plantain. The essence of crystal and the Misledine of the Oak cure the watery Falling-sickness. The Falling-sickness from the stars of the Earth is cured by the seed extracted of Peony & Poppy. The universal remedies are potable Gold, quintessence of Gold, the magistery of Pearls, the tincture of Corals, the magistery of Antimony, external Sulphur. Reverberated Mercury, the oil and phlegm of Roman Vitriol called the Hungarian Vitriol, and the water of crude Tartar, of the oil and phlegm of Vitriol, in water or wine in the morning or at night; for the consuming of the paroxysm, you may read more in the book de morbis amentium, sub cura caduci in Paracel. tract 2. cap. 1. The compound Indications. ℞ of Camphora, the shaving of an Elks hoof, of the skull of man, of Unicorns horn, of all the kinds of Saunders, of each of these ʒ. of Corals, of Oaks misledine, of the grains of peony, of each ʒijs. let all be pulverised most small, and let them be put into a pound of the secret of Vitriol, let them be digested for a month, and afterward administer them. Muffetus in dialog. apolog. fol. 45. Joannes Crato, after many dimications with the Chemists was wont to call native Led the Loadstone. Michael in Apol. fol. 167. natural Cinnaber, and not factitious is the chief secret unto the Epileptic.  

The green Spirit of Vitriol (which cureth all sorts of Falling-sickness) is thus prepared.  
℞ blue Hungarian Vitriol, distil the fleam from it, and when the Spirit beginneth to ascend, change the Receiver and receive the Spirit by itself if you will; or rather distil off only the fleam.  
Then take fresh Vitriol, and distil all its fleam as before; so do with more fresh Vitriol until you have store of the fleam.  
℞ then pure fresh Vitriol, and dissolve it in all the said fleam that you distilled; and being well dissolved, put it in a very high glass with an Alembeck upon it, and a receiver well luted unto it; then in ashes distil the green Spirit.  
But be sure that your glass be high, and tapering (a Bolt head is best) so that at very end it be so narrow, as the smallest head (that is made) may but go on, else the fleam will come over with the spirit, and so weaken it, and lessen its effect.  
This spirit being carefully distilled will be like a spirit of wine; and you may administer of it a spoonful at a time, for any Falling-sickness, which it cureth with much ease and safety.    

CHAP. VIII. Of the Glewish moisture.  
THe glewish matter is a glue of his part from which it proceeds, from that part there rises a pain and paroxysm, the radical matter from which the actions proceed being separated and forsaking the member, as the Apoplexy or Paralysis.  
The Apoplexy is when as this glewish moisture forsaketh 
The Apoplexy is a preternatural affect of the head, whereby the whole body is suddenly deprived of sense and motion with the hindrance of breathing.  a principal member.  
The Paralysis is when it forsaketh the less principal member, as sinews, muscles, eyes, ears, hands, arms, sides, and feet.  
The glue of the body is a nutriment of his member, 
What the glue is.  and a conservation of the retentive and motive virtue from the faculties of the digestive virtue. This glue hath an attractive, retentive, and motive virtue; for example, whatsoever the Reins attract, the glue attracteth (that is) the inferior heaven, the root and very essence of life, called of Fernelius the implanted spirits, for the body and substance of the reins attract nothing; those which follow are included in a Parenthesis; for it is said in Philosophy, that the actions do not proceed from the parts and bodies, but from the faculties inherent in the parts; when the glue is separated from some part, then presently it causes an insensibleness and a privation of motion, from whence there rises either an Apoplexy or Paralysis, for in the glue there is a sensitive and motive faculty, and not in the members. The kinds of diseases from the defect of it are the Apoplexy, and the Paralysis of the tongue and the members, etc. The lethargy and the torture of the mouth. Paracelsus de pest. tract. 3. cap. 1. saith, that the gutta is begot of Martial poison; so likewise de gutta part 4. fol. 154. saith, that the gutta ●ises from the conjunction of the stars, and poison from the disjunction. The poison is accended from the fire of the Microcosm. In the same Treatise he saith, that phlegm is only an excrement of the brain, but the Apoplexy is not an excrement but a most subtle thing from the stars of the Firmament; so in the same place, fol. 148. The gutta in the Microcosm is a lightning in the Macrocosm, for as the lightning melteth Iron, the substance or body of the Iron yet remaining, so the gutta melteth the brain (not corporally but spiritually, for it depriveth it of all sense and motion) and also the heart and lungs, as when wax is melted by fire, and compact into a mass, the parts remaining whole. It smiteth from the crown of the head the exterior members, hands and fear, and it burneth and consumeth the sensitive and motive faculty thereof; so when it smites the tongue, there follows a privation of speech, yet the substance of the tongue remains, but not the essence thereof; for the essence thereof is a spiritual Paralysis, which manifestly demonstrates the spiritual and astral essence of the disease whiles that the spirits do work against the spirits; when the lightning of the Microcosm smites the Lungs there follows a suffocation. The Lungs do not want an attractive, sensitive, and motive faculty; so man is suffocated of the smoke of the lightning which we more often see to 
The lightning of Salt and Sulphur consists of two contraries, it is accended from the water of the Macrocosm corporally, but from the water of the Microcosm spiritually, for the heaven in the Microcosm is spiritual.  be in the Macrocosm; so when it smites the brain, it melts the brain, and deprives it of all sense and motion, and then the danger of death is certain. And thus concerning the Heart, Liver, and Eyes, Chap. 6. de origine morb. ex tribus substantiis lib. 1. paramir. also the 3. book paramir. de origine morbor. aurium ex Mercurio, tract. 6. fol. 186. The Apoplexy 
What the Apoplexy is properly.  ought not to be called an Apoplexy but from the fundament of the medicine. Cachymical and sublimated Mercury (as Auripigmentum) is the cause of it. But how can Mercury be the cause of the Apoplexy, when as Paracel. saith that it is a kind of gutta; but the cause of gutta is a lightning, the cause of the lightning is Sulphur and Salt as two contraries in the Academy of Nature by a favour and Patronising of the community thereof. The Apoplexy rises from seed, or one or four Elements, or from fire and water, and sulphur, salt, and mercury; many things are here united which sense cannot discern, as are the seminal roots of bodies called principles and elements in which all things are conserved.  
The sign of the Apoplexy is froth, and a suffocation 
Signs.  with a contraction. The signs of the Paralysis are the 
The difference of the Apoplexy and Paralysis.  alteration of a member and a stupefaction of a part. The difference of the Apoplexy and Paralysis is this. The Apoplexy respects the principal members and whole body. The Paralysis doth not hurt the principal members, but only the four exterior members and less principal parts, as hands and feet.  
The Apoplexy for the most part possesses the left side and vicinity of the heart, for which I can find no other reason than because the extreme poison fights against the chief virtue and most strong fire of the heart, as Hypocrates witnesseth; when a lightning of the Microcosm 
Paracol. defence. lib. 3. parag. 7▪ de gutta. The sign of the Apoplexy from the brain. The sign of the Apoplexy from the heart.  smites one of the more principal members, it is hardly to be cured and restored, for it is almost an incurable chronical disease. Hypocrates affirmeth, lib. 2. Aphoris. 42. that a strong Apoplexy can no ways be cured, but a weak one may easily be cured; for the heaven of the Microcosm is destroyed, and all the concordance and harmony is violated. But when it smiteth the less principal members, than the disease (though by Nature chronical) is curable. In the cure of the Apoplexy mundificative and clarificative medicines which mundify and clarify the balm, the spirits, and all the Elements, are to be administered.  
The cure of the Apoplexy is twofold, internal and 
The Cure.  external. The internal cure is that which is made by strengthening medicines; The external is perfected by balms.  
The internal cure is made by the essence of Gold, Pearls, Antimony, Gems, Corals, Stones, the oil of the Cranny with the spirit of Vitriol in the water of the Lilies of the Valleys, by the Mercury of Gold and aurified spirits of Vitriol, by the oil of Silver, the oil of Sulphur, and the oil of Sulphur and the balm of Sulphur.  
The external cure is made by the balm of Bevers stones, and of the Marigold, of the Lilies of the Valleys, Serpentine, Elenum, and Amber. Paracelsus in his cures writes that he restored one having the Paralysis only by essence of Antimony: A mystery in the Apoplexy is the solution of Pearls or oil of Pearls. If any be deprived of his speech, pour five or six drops upon the tongue, and the power of speech will be restored, so that he may speak by this means. He cured many having the Apoplexy. He said that the magistery of Pearls was to be administered to the apoplectic in the very paroxysm without any delay, he cured many by this means, external remedies being applied. ℞ a little piece of the fresh Bevers stone, and put it upon his tongue or under his tongue, and as soon as the stone is hot, the sick will be able to speak. The Galenists give the same medicines in the Apoplexy and Falling-sickness.  
A preservation from the Apoplexy. Receive equally of each of these, namely, of Saunders either Citrin or Red, and Sugar, and mix them.  

Prepare the true Essence of Gold aforesaid thus.  
℞ strong oil of Spanish salt, well rectified by Alembeck, therein dissolve Gold (which hath been well purged by Antimony) being dissolved, pour therein as much oil of Vitriol; then abstract the oil of Vitriol from it again, then pour on as before, and draw it off again; thus cohobate it twelve times, every time have a care that your Gold be not left dry, but somewhat moist; and therefore the surest way were to perform this work in a boiling Balneo. Having then cohobated it twelve times (the last time, drawing off the oil of Vitriol and oil of Salt) pour upon your Gold the best spirit of wine rectified to the highest, and set it in a Cellar or some cool place, where let it stand for some days, and part of the Gold will crystallize; take out those Crystals and distil off some of the water, and set the rest to crystallize as before; so do until all your Gold be in Crystals, which dry upon clean brown paper in warm air. Take the dry crystals, make them into subtle powder, and pour upon them good spirit of wine, than put them for some days to digest in a gentle Balneo, afterward abstract your spirit of wine by degrees very gently, and the true Essence of Gold will remain behind like an oil.    

CHAP. IX. Of the Spasm.  
THough the Spasm be properly a kind of the Falling-sickness, and is referred of Paracel. (lib. 3. Paragraph. parag. 30.) unto the cure of the Falling-sickness, notwithstanding seeing it is an insolent 
The Spasm is a preteternatual motion, whereby the body is pulled violently and continually into a preternatural place, either wholly or in part with an impotency of bending.  and acute symptom and hurt of the sensitive and motive faculty, which is able to kill man, we will handle briefly of it in this Chapter. De tartarolib. 2. tract. 2. cap. 1. The spasm is not a disease, but a forerunner of adisease. Parag. lib. 3. Parag. 3. The cure of the spasm is referred unto the Falling-sickness. De tartaro lib. 2. tract. 1. cap. 5. & 6. The Tetanus contracts the members, the spasm extends them. Read Thurnenseriusin Neptuna, lib. 6. cap. 44. The convulsion is a torpor, therefore 
The definition of the Spasm.  the spasm or convulsion is a perpetual voluntary contraction of the sinews and muscles unto their original. The Galenists say that the cause of the spasm is contained in the beginning of the Backbone, and it sometime infests and annoys the whole body, sometime some parts. That which is of the whole body doth so straight gird it, that it cannot be bended; when the body is crooked forward, than it is Emprostothonos, when it is crooked backward 
Emprostothonos. Opistothonos Tetanus.  than it is Opistothonos, when it is equally bend than it is Tetanus (that is) a distension a convulsion of the parts; sometime it is in the eye, in the skin of the forehead, in the root of the tongue, the chin, in the lips, whereupon the girning laughter is caused; sometime 
The girning laughtor.  it is in the arm, in the hand and the thigh, and in that sinew or muscle which is destinated for the motion of the member.  
There are many causes of the Convulsion with the 
The cause of Convulsion.  Galenists, all which Hypocrates reduceth unto two. Into evacuation and repletion. Convulsions are caused from evacuation which arise from a burning Fever, or from the potion Ellebor, or some other medicaments, or from immoderate effusion of blood, or from immoderate watch, or from hunger, or from immoderate labour. But every Convulsion which rises from phlegm, or drunkenness, surfeiting, or from the suppressed accustomed evacuations, or from the intermitted evitation is to be referred unto repletion. They make the immediate cause of it to be phlegm impinged fast in the sinew. Besides these two kinds they bring another which they call a flatulent Convulsion. The cause of it is a clammy and crass vapour implanted in the couples of the sinews; and here they come at last unto Paracelsus, and explain in some sort the cause of the Convulsion. Paracelsus in his tract de Cholica writes, that winds are generated and caused 
The cause according unto Paracelsus.  from too much meat or drink and crudities, which penetrates through the whole body, and are exasperated by anger. The spirit of Salt is mixed with the wind and peirces through all the pores of the body, and enters into the concavities, joints, glue, and spirits of it. In those places in which it is conservant it causes a Convulsion or Spasm. The paroxysm dures until the wind and spirit of Salt be consumed. De morbis amentium, tract. 1. cap. 1. de origine suffocationis intellectus, he saith, that the spasm is generated from cold (that is) from wind and acetosity, (that is) the spirit of Salt, until the wind and spirit of Salt do vanish; the symptom is to be marked to what diseases the spasm chances. The spasm concurs 
Unto what diseases the Spasm happons.  in the Apoplexy of the heart, in the red Jaundice, in the Plague, in Wounds, in the gutta, in the suffocation of the understanding, in the Falling-sickness, in the Colic, and falling disease of the matrix.  
The especial indication is to comfort and strengthen 
The intornal indication of curing.  the interior members with internal medicaments. Furthermore, the cure of it is referred of Paracelsus unto the Falling-sickness, to cherish and corroborate the external members and sinews with calefying medicaments: you may read the internal cure and medicaments at the end of the Falling-sickness.  
The external medicaments are Oils and Balms which are to be applied in the affected place, as the oil of Euphorbium and the essence of Euphorbium corrected and inwardly applied and administered; let the dosis be ℈. with a competent decoction. It is very available against the Paralysis and Spasm, and it evacuates the phlegm (though clammy, crass, and impinged or fastened in the sinews or joints) without perturbation. The essence of 
Castorium▪  Bevers stone extracted with the spirit of wine, a drop of which being administered with the decoction of Rosemary flowers, Sage, and Betony cures the trembling Convulsion, and all the hurts of the sinews. Outwardly there may be applied in the Convulsion Sage and Betony, especially if it be be caused from evacuation or repletion, and when those things ought to be evacuated which are contained in the sinews preternaturally. The oil of Turpentine distilled and applied inwardly and outwardly cures the Convulsion and Spasm, by it the Backbone may be knit, and the place of the Navel, and also of the affected place. The essence of temperatory administered cures all the kinds of the spasm, Emprostothonos, Opistothonos, and Tetanus.  
Carrecterius Inherberiosus de 4. gradu Canceri, writes 
●ol. 2 & 6.  of the Water-lilly which hath red and white flowers, it being dried in the Septentrional shade, and being hanged upon the roof of the house or the walls, he which hath the Spasm or Convulsion will be cured in a moment of time. All simples do perform this which increase in the waters, as the Fern having a very white root in the waters; use and experience will teach us many remedies out of the assigned art. Mandragora, Woolfbane, and the inverted Grape perfect this cure, for under the greatest poison, there lies the most virtue, which is to be noted well.  

Thus prepare the foresaid Essence of Beaver stone.  
℞ the right Beaver stone (for the counterfeit are often sold for true ones) make it into subtle powder, then dissolve it in a pure well rectified spirit of Salt; then abstract the spirit of Salt from it again, and upon it put the best and highest spirit of wine, digest them together in Balneo; then decant off the spirit of wine clear from the feces, and in Balneo distil off all the spirit of wine, and behind will remain the true essence of the Beaver stone.    

CHAP. X. Of the Excrements of the Brain and of Phlegm.  
DIstillation (with the Greeks Catharros, 
The Catharr is a preternatural flowing of plegmatick humours from the Brain to the inferior members.  a Rheum) is a falling down of supervacaneous humours from the head unto the members. This name is taken generally of the late writers, but the old writers have only taken it for that rheum which falleth unto the jaws; therefore the cause and matter of pain is the excrement of the head. The descending distillation hath his name from the place, whereupon it is said, if the rheum flow unto the breast it is called a phlegm, if unto the jaws it is called branchus, if unto the nostrils it is called corysa. Galen in his 3. book cap. 4. De symptomatum causis. Elsus book 4. Chap. 2. The procatarctical causes of the flux of the head are too much drinking, sleep at midday, night-watching, unseasonable studies, 
The procatarctical cause of the phlegm.  especially after meat, for vapours ascend unto the Brain and over charge it because the mouth of the Ventricle is not yet shut, which vapours are resolved into humours; whereupon the colours of the rheum are which are called 
A suffocative rheum.  suffocative rheums, unto which those for the most part are obnoxious which watch much. Those rheums oftentimes descend in great abundance unto the jaws and lungs where they threaten death very often. Fernelius 
The excrement of the head is twofold.  distinguishes the excrement of the head into the internal and external. The internal is that of which we speak, which descends unto the inferior members, and is collected in the Ventricles of the brain, especially under the skin of the Crown of the head, where the ends of the veins are which go through the Face and Temples unto the Head, for as often as these veins do swell with much excrement and humour, they effuse the relics and superfluities of the aliment under the skin, which can scarcely evaporate by reason of the thickness and crasseness of the skin. This is the fountain and fosterer of all external pain; from hence a distillation flows unto the external parts of the body, as unto the Eyes, Gums, Teeth, Neck, Shoulders, Arms, Sides, and Loins, etc. But what needs many words? here is the fountain of diseases of Galen and Fernelius. He which remembers those things which we have said concerning the Generation of Tartar in the parts of the body, Read the 2. Chap. of this tractate of the causes of the headache, and above Chap. 23. of the Tartar of the marrow, will laugh at the seutence and opinion of Galen and Fernelius, and he will easily confute their opinions concerning the external flux. 
The true cause of the rheum. Para●●ss   
The cause of rheum is resolved Salt, when the corrosive Salt is mixed there rises pains from it being resolved. The cure. Every indication of cure consists in this, that 
The indication.  the head be strengthened, and that the flux and superfluous humidities of the brain be exiccated. In the mean time a regard must be had of the Ventricle that it perform his office. These three herbs take away the rheum (that is, the essences of them) namely, Balmmint, Lunary, and Spurge, do purge and take away all humidities and flux of the head. Sarcocolla or Gumm of a tree in Persia, the Eldertree, Anaxardium or tree in India, Garden Saffron, Colloquintida, Thime, the wild-Vine, Hermodactylus, Pellitory, Euphorbium, Mullein, the Salgemme, Theophrastus. Read the same 2. book de signis Zodiaci, sub signo Arietis. These following purge the flux of the head and melancholy, and indurated blood of the head, namely, Polypody, Ellebor, Fleawort, Cataputia or Spurge, Tithimalus, or Sea Lettuce, Centory and Agarick. If the flux of the head descend unto the breast, let him use Diacodium, Diapapaver. Phrisius in his speculum, lib. 2. cap. 14. saith, that the composition or electuary, and the aurea Alexandrina expels and consumes the flux of the head which possesseth the Eyes, Ears, and Gums. Phrisius in his speculum, the cited book and Chap. Pliny lib. 25. cap. 8. writes, that these following be very expedient for the rheumatic, namely usual Plantain, compound Hierapicra with Agarick given at morning and at night for a dosis ʒ. purges the head from the flux, likewise ʒ. of the root of Mechoacum administered purges the blood and flux of the head. Against the flux of the head and obstructions of the Ventricle, take of Eyebright and Silexis Montanus and Saffron ana. ʒ. of the seeds of Filipendula, or Dropwort, Fennel-seed ʒij. of Marjo am, Sorpillus, of Pepper, of the grains of Paradise ana. ʒ. of Sugar ʒij. let them be pulverised and mixed, and taken in a draught of Wine or Ale. The herb Bugloss is threefold, the greater, the less, and the mean▪ The mean Bugloss hath blue flowers, the less hath red flowers, and it is a manly kind, if any carry this in his hat or on his head, it is made very moist, for it attracts the humours very strongly out of the head. These crude medicaments do somewhat effect, but yet there are far stronger virtues against the fluxes. The spirit of Vitriol, the spirit of Sulphur, the spirit of Turpentine, Terra Sigillata, which by their specifical properties consume and dissipate all the matter of fluxes and distillations. There must be administered three or four drops of the spirit of Vitriol in a convenient liquor in the morning or at night, with ʒ. of Terra Sigillata for a dosis. Preservatives (as 
A preservative against theum.  in all other diseases) do much avail. The chief preservative is the flowers of Sulphur, which like fire consume all the superfluous matter left of Nature, and stir up the natural heat that it may work strongly in the expulsion of the excrements. But in the preserving much care is to be had of the Ventricle by comforting medicaments, and such as stir up the native heat, lest that crudities be left from the heat in the Ventricle, which are the causes of most grievous diseases. This can be done by no medicament as by the antidotum of Mithridatum, which must be taken twice or thrice every week, of the quantity of a pease or two in the morning with a fasting stomach. This medicament consumes the rheum impinged and seated in the tunicles of the Ventricle, and that which is left or remaineth from the crudities; and it strengtheneth the native heat of the Ventricle wonderfully. This is also effected by the confection of Ginger.   

CHAP. XI. Of the Diseases and Symptoms of the Eyes and their Causes.  
THe rheum is the mother of all diseases, 
Of the pains of the Eyes and their cure. Read Paracelsus lib. 13. & 14. Parag. The causes of the affections of the Eyes. The affections of the Eyes are twofold. The internal affections,  and it procreates an ill offspring, for all the affections of the eyes have their original from the flux, unless they be produced from some manifest cause. The affections of the eyes are twofold, interior and exterior. The interior I call which are caused within the fleshy membrane, and have their original from the inmost seats of the brain. I call the external those which exist within or without the fleshy membrane. Furthermore, of the internal affections which hurt this bowel, some exist in the discerning spirits, some in the brain, some in the optic spirits, some in the crystalline humour. The spirits that they may see quickly and distinctly, aught to be many and Ethereal, for if there be many spirits but yet crass, they fee things far off and near, but not distinctly. This is almost the disease of old men.  
Blindness, obscurity, and every imbecility of the sight (whose cause is not conspicuous 
Blindness is a privation of sight, caused by reason of the corruption of the optic spirits.  in the eye) rises from the hurt of the optic sinew or crystalline humour. The hurt of the optic sinew is obstruction, which is from the influx of more crass humour, or it is a disruption caused from the external or internal sharp and corrosive humours.  
The peculiar hurt of the crystalline humour is a removing of it out of his proper place, either by falling or smiting, by which the eye is vehemently smitten and hurt. The Glaucoma is a mutation of the crystalline or 
Glaucoma.  vitreous humour into a grey or brown colour. They being hindered by this hurt, suppose themselves to see through a smoke or mist.  
The suffusion is a collection of humour 
The suffusion is an obscurity of the horn-like tunicle, caused from the commixtion of crass humour in the superficies of it nigh the apple.  besides nature either in the pupil or betwixt the third skin of the eye and the crystalline humour, it falleth from the brain through the optic sinews, and that by little and little, so that it can scarcely be perceived in the beginning; though sometime the crass and consummated suffusion be collected in one day; for if the crass humour fall suddenly into the optic sinew, it suddenly blindeth him.  
The hurts of the pupil appear manifestly unto the 
The hurts of the pupil.  sense, and these are Dilatation, Imminution, Divulsion, and Ruption, Dilatation (whether it be caused at first or rise afterward from some disease) hurts the sight, so that it causes the spirits to be diffused, and dilated, and dissipated abroad. The native imminution (because it girdeth, constringeth, and incrasseth the spirits) makes the sight most quick, but yet it is diseased, because it hath a preternatural cause which makes it worse. The divulsion and ruption neither occaecates, nor hurts the sight greatly; furthermore, the humour causes a dilatation in the Grape like tunicle, which also being included and abounding, it distends and amplifies the little hole which is the pupil. But wherefore doth the dilatation of the pupil follow the hanging forth of the eye, and the chirrus and Phlegm one and Imposthume of the eye. But the Spupil is diminished & made straiter in the P●hisis & Atrophy of the eye, and as often as the vitreous humour is consumed for any cause. Also the fourth Grape-like tunicle being contracted and compressed strai●neth and girdeth in the pupil; for the same causes and also by violence and hurt of external causes the divulsion and ruption of the tunicle is caused. These are the inward affections of the eyes, now we will handle the external, 
The external affections.  which possesses the third pannicle or membrane.  
The Caligo or mist is an obscure or dark 
The Nebula is an obscurity of the third tunicle caused from some subtle vapour or humour occupying part of it.  seeing, caused from the more crass and dense tunicle of the third tunicle. This defect is seldom from a disease, but frequent from age, whereby a certain membrane and nails are made crass. The mist is a thin humour sticking in the third tunicle, whereby one thinketh that he saw all things through a mist, a vapour, or smoke; this humour waxing crass begets at length a white spot in the eye, for the white is a crass and white humour in the third tunicle, or else collected and condensed above it; so that it darkneth and dulleth for the most part the quickness of seeing. These two hurts do increase under the sense, and often they are caused from the Opthalmia and Epiphora; sometimes they are caused from a proper clammy humour, which for the pupil is effused by little spaces, which are betwixt the adherent membrane and third tunicle.  
Hallucination or erring is because the 
Hallucination or pravity of sight is, when man ●r●eth in seeing, and conceiveth things otherwise than they are in themselves.  third tunicle is infected with a strange colour, whereby all things without seem to be tincted, as in the Jaundice and red inflammation.  
The Rhexis is a bursting, or cutting, or eating of the third tunicle, from which the white humour floweth first and leaveth the eye less by much. The Ragoides or third skin falls down, and then the falling down of the eye is caused, which of the Greeks is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The confusion of the eye is divers from this, in which the humours are mixed by smiting and are confused without any eruption. And thus much of the affections of the third tunicle.  
The affections of the adherent membrane are these, 
The Vnguis.  a sinewed hard and white membrane rising from coagulation, extending itself and covering the pupil of the eye, it rises from an adherent membrane by little and little in a long time increasing and waxing hard if it be permitted.  
Of all the Epiphora and Opthalmia infest and annoy the 
Epiphora. Ophthalmia.  eyes most often, from which most sharp dolours and many other diseases do expullulate and arise.  
The Epiphora is a small humour caused by the manner 
The Epiphora is a proternatural flux of humour unto the Eye.  of tears in the eyes. This humour is somewhere without pain, heat, or redness, somewhere it is sharp and salt and molestful and hurtful by pain, heat, acrimony, and redness, from whence issues the exulceration of the eyelids.  
The Ophthalmia is an inflammation of 
The Ophthalmia is a doloriferous tumour of the outmost pannicle accompanied for the most part with the redness of the eye and profusion of tears.  blood infused from the corners of the eyes into the whole adherent membrane; by this the small veins swell, and those which were obscure in the white of the eye are made conspicuous, and whatsoever was white, begins to wax red. Chief and greatest ardour and pain afflicts him which hath often the sharp flux of tears. It is very much like unto the Epiphora, but they are distant amongst themselves, because in the Ophthalmia only the white of the eye waxeth red; but in the Epiphora the eyelids do only wax red. There be two hurts of the 
Eltropion.  eyelids, the Scab and the Itching. The Eltropion of the eyelid is an incision whereby the interior red part remains (perchance it runneth forth) it is caused either from some scar or abounding of flesh. The Grando is a 
Grando.  hard push rising almost in the superior eyelid. The 
Hordeolum.  Hordeolum is a hot botch almost come unto an Imposthume, bursting forth of the eyelid. 
The cure of the flux of the eyes.   
For the curing of the flux and pains of the eyes, the medicines are to be administered which we have mentioned in the cure of the rheum. The spirit of Vitriol is most deoppilative and unobstructing, for it removeth all obstructions. The spirit of Sulphur consumes all the humours and fluxes of the head; so also the oil of Silver. Medicines for the most part of Surgeons are applied outwardly, and the inward are rejected; furthermore, in the curing of the painful affects of the eyes it brings nothing to pass worthy of commendation. If the ancient and common proverb have place to cure all diseases by one collirium, then certainly it will have place here, and this 
The virtue of Tutia.  may be very fitly said of Tutia or heavier soil of brass, by which Paracelsus reports that he cured not only the tumours, tears, and pains of the eyes, but the extreme pain of the eyelids, and where the growing forth of the flesh had almost taken the sight, which were thought to be desperate diseases unto those Physicians, which by their 
The preparation of Tutia.  profession were called Ophthalmists. The common preparing of Tutia is that a hot iron be extinguished in hot white wine. theophra. doth thus apply it; take prepared Tutia, put it into a linen cloth, after dip it in wine 
Application  mixed with white marble, and often wash his eyes with it. From Sugar or Salt of Antimony a precious balm may be made for the Ophthalmia and inflammation of the eyes, so that it be before dulcorated and prepared. Lithargy, Tutia, the Oar of Copper and Spodium may be rightly prepared by the spirit of wine or distilled Vinegar and made so mild and gentle, that they will remove and take away the spots and growing out of flesh of the eyes without any pain; as likewise they mitigate the inflammations and most bitter pains thereof.  
Crato spoke very familiarly to a certain Physician, 
The Expement of Crato.  that this was an excellent remedy for the eyes, if that one do bruise the Lapis calaminaris, and beat it into small powder, and mix it with the melted marrow of an Ox after the form of a lineament, with which the shut eyes are anointed, but the flux is to be washed with a sharp lixivium, that itching may thereby be caused. He that would know more of the affections of the eyes let him read Ophthalmodulia of George Bartchius.   

CHAP. XII. Of the Diseases of the Ears, their Symptoms and their Causes.  
THe Parotis is an inflammation which 
The definition of Parotis. The Plegmone is a hot, red, and hard tumour unto our feeling, and also gilstering. The Oedoma is a soft tumour and white, not resisting our touch, but yet leaveth a hole. Seu. p. 285. & 286. The cause of the Parotis. The mechanical process in Generation. The Parotis is an Imposthum in the root of the right or the left Ear.  bursteth forth especially in those kernels which are behind the Ears and their roots. This hath all the notes of the inflammation of blood, both the tumour, redness, heat, and beating pain, but that sometime it comes to pass that it participates of an oedema. The Galenists ascribe this to the hot humours flowing together unto that place, but we ascribe it to the spirits of Arsenic, that such a pestilent inflammation could be caused in the place of the kernels behind the ears, for we hold it impossible that the hot afflux of humours can cause such an inflammation; these seeds being resolved they produce the first vapours invested with the signatures of Fevers; so also there are signatures closely contained in the superficies of such sulphureal spirits which are permixt with the vital Elements of humane anatomy, they beget coldness, horror, and rigour, resolutions and sulphureous vapours follow, which are inflammable and similar, corrupting, polluting 
Seu. p. 252.  the Elements with the same signatures, from hence are the alterations of the pulse, thirst, disdain of meat, loathing, vomiting, restlessness, watching, and such other incommodities. The symptoms of hearing, as buzzing, sounding, noise and every depraved hearing 
The causes of buzzing and singing of the ears.  rise from their motion and agitation of them. Those which supply the place of inward causes, as they be divers and diversely impelled, so they produce and cause divers sounds. The buzzing of the ears is 
The buzzing of the ears is a proternatural sound caused within the cavities of the rocky bone.  caused from a little wind falling down by little and little. The singing of the ears rises from the interrupted course of it. Sounding rises from more crass wind bursting forth more plenteously. The cracking is that which rises from a valid and strong impulse. Furthermore, heavy hearing and deafness rises either in the brain or in the primary organ of hearing, the wind of the ear being hurt and 
Quo●citatius de medicina prisc. fol. 399 & 100  hindered. The cause which either possesses the brain or primary organ of hearing is an inflammation or hurt of the humour. Hypocrates said that deafness was caused 
Deafness is when a man can hear nothing at all.  from black blood, but there is a more common original of it from crass and plegmy humour altogether seated and resting. This of all others is wont to make the senses and their functions sleepy. Heavy hearing and deafness which is native doth not rise from these causes, but from the hurt of conformation, whereby either the instrument of hearing is wanting, or it attaineth a bad figure. The true cure of the Parotis is this, first, that the boiling 
The cure of Parotis.  and inflamed spirits be extinguished, and natural rest be restored unto them, and this is to be done by Laudanum opiatum of Paracel. But rather medicaments are to be given which expel the poison vehemently by sweat, as diaphoretical Mercury, diaphoretical Gold of life, the flowers of Antimony, & the spirits of Tartar, with the addition of Paracelsus. Terra sigillata given with a quantity of Mithridatum. These diaphoreticks are not once to be given but twice or thrice or four times, until the poison be expelled, and the sick restored unto his strength.  
Buzzing, singing, cracking, and sounding, are to be 
The cure of the singing.  cured by the internal medicaments mentioned in the rheum. It is not altogether safe to put something in the 
A caution.  ears in the heavy hearing and deafness; sometime this rises from vapours existing in the instruments of hearing, sometime it rises from humours and obstruction. If less convenient medicaments be administered, the hurt is exasperated. If the hurt rise from humours, let there be given unto the patiented three Pills of Hierapicra or bitter confection of Galen, for they extract the humours from the instruments of hearing, and free the head from them. Artists have a Silver crooked pipe which they put in the ear and blow through it, if the patiented feel a cold wind, than the deafness doth not rise from obstruction. Crato the Physician takes Carduus Benectictus, and sprinkled it with the water of a thistle, and caused it to be distilled, and being put into a linen cloth, he putteth it into the ear of the half deaf, whether they have pain or do not hear, he confesseth that he found no medicine more available than this which he hath tried. Some put a drop of the oil of Turpentine in the ears, and they bring it back again, and by this means they free many from deafness.   

CHAP. XIII. Of the Diseases of the Nostrils, their Causes and Symptoms.  
THe Nostrils are destinated for the purging of the 
The Ulcers of the Nostrile.  brain, and these have their diseases. The diseases of the Nostrils consist either in an Ulcer or growing forth of some flesh in the Nostrils, as also in all the parts of the body Ulcers rise. But these Ulcers do not rise from the excrements of the brain and their acrimony (as the ●alenists fable) after this manner falling down, and so by their acrimony exulcerating the Nostrils. But the cause of these Ulcers is contained in the blood and veins of the nostrils; as of all other Ulcers in all the parts the universal cause is Salt, which is separated from the blood and lurketh in all the veins and all the parts, it is corrosive, sharp, sour, and bitter. The destruction of Salt (saith Paracelsus de origine & curatione morbor.) 'tis the cause of Ulcers, there is in this Salt Arsenicks putrefactive poison. The Ulcers of the Nostrils for the most part are putrid, from which there falls a filthy Scab, and from which there runs a stinking excrement.  
The Ozena, of Theophrastus de ulceribus 
The Ozena, theophra is an Imposthum: The Ozena is a putrified and stinking▪ Ulcer of the Nostrils caused from corruption of sharp humours flowing from the Brain to the Nostrils.  cap. 59 is called an imposthume, therefore he that hath the imposthume smells ill both to himself and those which are nigh him▪ as also he is molested with the contagion of the obscure spirits. Oftentimes daily Ulcers spread abroad which exceed and putrify the wings of the Nostril, or the place within, or the tender bones thereof, as also the hole, they eat the palate oftentimes with great deformity, and especially if they bear the form of Cardinoma, or if they be produced from the filthy lues Venerea, which is most frequent.  
The fresh Ulcers being neglected, oftentimes there 
Sarcoma.  grows forth a piece of flesh (which is called Sarcoma) of that length that it hangs forth in the Nostrils, or else the flesh falls unto the jaws, and then it is called Polypus, for that flesh is like to the flesh of the fish 
Polypus is a fleshy, lose, and porous tumour begot in the Nostrils besides Nature.  which (for his many feet) they call Polypus. Galen de compositionibus pharmacor. lib. 3. cap. 3. so also de tumore praeternaturali, c. 16. Aegineta lib. 6. cap. 25.  
The symptoms of smelling are the diminishing and 
The symptoms of smelling.  abolishing or deoriving of swelling; for smelling perisheth, or is diminished, the passage of Nostrils or of the bone being, stopped, by which breath and smells are drawn, and this is done either by the Sarcoma or Polypus, or inflammation of blood, or heaviness. If none of these signs appear, the cause of hurt ought not to be referred either to the former Ventricles of the brain, or unto their couples, in which the sense of smelling is. In these the abundance of humours or corruption contaminates the sense and the spirits thereof; sometime about those places imposthumes are caused with no Fever and less pain, from which being burst, sometime a pure filth is blown forth of the nose, as also there flows forth filth out of ears full of filth, and that by no discommodity of health.  
The Gravedo is a flegmy distillation into 
The Gravedo of the Nostrils. The Corysa or Gravedo is an obstruction of the holy bone in the superior part of the nose.  the bone A●thmoides and his membranes effused from the parts which are about the brain or the Ventricles thereof; by it the head waxeth heavy, and breathing is made more difficult; neither can breathing be made except with a wide and gaping mouth. The voice (as before) sounding hath some sound, and is caused in the Nostrils, in the beginning little, after more gross ● furthermore, blood bursts forth of the nostrils, the vein being burst, opened, or eaten, which ends there.  
The Hemorrhagy of the Nostrils is called 
The Hemorrhagy of the Nostrils. The Hemorrhagy is a blood bursting forth of the Vessels by the Nostrils.  of Physicians a violence; the veins do not go from the inmost seats of the brain into the nostrils, but from the mouth and palate, they are sufficiently detected and large that they may be (as it were) an Emissary or Pipe for the superfluous blood, for the expelling the Ulcers of the Nostrils.  
The Ozena or imposthume is cured by the herb Aristalogy. 
Of the cure of the Impo●●. hum.  Pliny lib. 25. cap. 13. Therne●s, lib. 5. cap. 40. cures it with Betony, Fengreek, Savory, the stalk of Apples and Penniroyals. Those which have these Ulcers 
The cutting of a vein.  are cured by the cutting of the head-vein in the chin or end of the nose. Rulandus says that such Ulcers are best cured by the oil of Lead, and the sweetness of Mercury, by the water of Mercury, by the oil of Antimony which Paracelsus describes in his Chirurgia vulner. de corruptis Vulneribus, so also by the balm of iron, the oil of Auripigmentum, and the oil of wax. Paracelsus cured the Polypus which is a stink of the nostrils by the oil of Vitriol with wax. The symptoms of sinelling if that they be not caused from manifest causes are cured by the medicines for rheum. The pushing forth of blood is diversely cured. Take shepherds purse, and the herb Polygon a like quantity, let them be bruised and the juice extracted, one or two drops of this being attracted or instilled stays the blood. Give in the too abundant flux of the blood four drops of the oil of iron in a draught of wine, and it forthwith stays the blood, so the essence of Corals is exceeding good. Thurnens in pisone lib. 4. cap. 4. cures the flux of blood forth of the nostrils by the water of the stone Haematites, and of Lapis Judaicus and Bergrota.   

CHAP. XIV. Of the hurts of the Mouth and Face, and their Causes.  
THe skin which covereth the Face (because some of the flesh under it is more dry) contracteth many 
Burning bushes.  hurts unusual unto the other parts, of which kind are burning, pushing, or wheals which smell in the nose and other parts of the face with much unseemliness. The Galenists affirm the cause to be a small and vicious blood. But Paracelsus de tribus primis substantiis, cap. 5. saith, 
The cause of them▪  that all kinds of bushes are generated from Mercury, and that the disease of bushes or blisters is caused from the essence of Mercury. Lib. 6. Parag. cap. 3. he says, that the Leprosy rises from blisters. In the same book cap. 4. he saith, that blisters are a sign of the red Leprosy, lib. 2. param. de origine morbor. ex tribus substantiis, cap. 5. he saith, that Salt, namely Mercurial Salt causes and generates the Alopecia, the Pustula, the Cicatrix, the Condyloma, or inflammation from blood, the Leprosy, and the Morphaea. In the same book, cap. 4. he saith, that the Blisters, French Pox, and the Leprosy have their beginning from Mercury. The universal redness dispersed through the whole face without blisters is of this rank and order, it is called of Physicians gutta rosacea. Citron colour, Pale, White, or any other bad colour is not to be ascribed to the distemperature of the Liver, but to the radical moisture and Mercury of the Microcosm, which causes like flowers or colours as it is in the face, for the colour of the face is nothing but the flower of the Mercury of the Microcosm. Paracel. de ente Naturae at the end says, that there is a great number of such deformities; which because they hurt not the functions of the body, are not amongst diseases, but because they are altogether preternatural, they are to be accounted symptoms. The teeth are wont to be diversely affected, sometime they are gag-teeths or hang forth, sometime they are worn with eating or by violence of some external causes, sometime they are made black and covered with silthy slime. The teeth shake and are lose by the hurt of scraping them, by the eating of hot and sweet things, as also by breathing forth crudities, and by smiting of an external cause, and when the roots abound with moisture, and their gums are made loser, than they are grievously pained, and that almost for the pain which is in the membrane of the jawbone, or in the sinew of the teeth, or in the flesh of the teeth Thee▪ phrastus lib. 12. parag. fol. 16. saith, that the pains of the teeth with their accidents are in the roots of the bone, etc. f. 417. The first cause of the ache of the teeth is from the sharpness of the Salt. Sometime the gums 
The swelling and growing forth of the Gums. Aphta are little bushes appearing in the superficies of the lips.  swell above measure, that almost they cover the teeth, especially in such as have soft and spongious gums, and such as live in moist and watery places as ship-men do. The Aphta are Ulcers not very hollow insinuating itself into every part of the mouth, , gums, and into the sides of the tongue, and into the root of it. These are very common to children, but in those come to age hot vapours cause them rising from the Liver; sometime salt phlegm doth cause them, which flows from the head; these are frequent in Fevers, sometime they are without Fevers. There are grievous ones observed, of which kind are observed to be sometime when women's flowers are suppressed.  
The cure. Without controversy it is that these blisters are generated from impure blood (that is) from Mercurial poison contained in the blood; seeing that like are cured with like, and contraries with contraries, all the kinds of blisters are altogether cured by the essence of Mercury. This essence of Mercury is not so manifest and perspicuous in any metal as in Mercury, and it is not so excellent and virtuous in any mineral as in Antimony, there is none more effective in any wood than in Ivory, Ash, lignum sanctum, and Juniper, there is none more effective in herbs than in the herb Serpent's Tongue, Arsemart, and Serpentine. The same cures gutta rosacea, but if it be inveterate it can be cured by no external medicaments. The spots of the face and gutta rosacea are cured in the beginning with maid's milk, the description of which is thus. Take of Lithargy of Silver ℥ iij. pulverised, of distilled Vinegar of best wine lb ss. mix them, strain it through a linen cloth, mix this water with the water of Salt, let this water be made of ℥. of Salt well powdered. Take also lbss of rain water, mix them very well, and you shall see that water white like milk, which is called lac virgins, wash gutta rosecea and the spots of the face with this milk. Some boil Lithargy with distilled Vinegar, some put to Ceruse which all are approved. The cure of the bad colour in the face consists in the renovation and restauration of moisture. Read of this cap. 16. de cura Phthisis. The oil of Amber cures the intolerable pains of the teeth, the rottenness of the mouth, the Aphta, and the corrupt gums, it also makes black teeth white. Gumm from the wild Olive, especially that which is biting, helps the corroded and corrupt gums. Bartholomeus Anglu▪ lib. 17. cap. 14. against the pains of the teeth, saith▪ anoint the affected part with the oil of St. Johnswort and lay a hot linen cloth to warm them: If the pain come from distillations use three or four drops of the spirit of Vitriol in the spirit of wine, and it consumes and disperses the flux. Again, pour another or two drops upon the affected tooth, and forthwith the pain ceases. A most present remedy against the pains of the teeth is, take the seed of Mastic, bruise it, and put it into a linen cloth, and put it to the teeth, it hath a wonderful force and virtue of extracting clammy and slimy humours, as also of taking away the pains. Paracels. lib. 12. Parag. 417. in cura dolorum dentium, etc.   

CHAP. XV. Of the Diseases, Causes, and Symptoms of the Tongue and Jaws.  
THe tongue which is an excellent member 
The Psellotis is a preternatural affect, when as man omitteth some Letter or Syllable in pronouncing. Stutting is when a man cannot join one Syllable with another.  of the body hath his diseases, of which some are curable, some incurable. Those which are almost incurable are the Traplotis, the Psellotis, the stammering and the stutting, but these are rather hurts than diseases.  
In that part of the mouth which is soft and lose, and ●nder the tongue, and is (as it were) bound unto it with a bond, there is collected the Rana▪ which 
The Rana is a Blister or little piece of flesh under the root of the tongue caused preternaturally▪ of crass and clammy humours.  sometimes is like to the phlegmon, oftentimes to the oedema, forth of which being opened runs a filth like to the white of an egg. Children are wont to be troubled with this Ulcer, for they get it from sucking. It is like, as also the Columella, unto taurus. Aetius in his 8. book Chap. 39 saith, that the tumour is in those parts which are under the tongue, but especially of the veins. Aegineta writes lib. 3. that the Batrachus or▪ Rana is a tumour like unto an inflammation bursting forth under the tongue. Concerning these read Alexander Benedictus, lib. 5. cap. 8, 9, 10, 11, etc. read also Theophrastus de ulceribus cap. 25. Oftentimes the Jaws swell being filled with a cold distillation, 
The tumour of the jaws is when the substance of them is swollen by▪ reason of some internal humour or vapour distending them.  and then under the jaw▪ bone there is a tumour seen and felt within. And this or some piece sticking in the jaws presses and hinders that the meat, drink, or spittle cannot be easily swallowed, and that without thirst or burning. But sometimes an inflammation troubles and pains the jaws which hath the name 
The inflammation of the jaws is a preternatural tumour of the kernel which hangeth forth at the end of the palate, with the falling of it unto the tongue: it is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is Uva.  of a part. This is like unto a tumour, and brings pain, redness, burning, and thirst, by reason the matter is so boiled, and the little skin is easily disrupted; the imposthume being caused filth flows forth into the mouth and jaws, from hence rises a filthy Ulcer by which the breath is made stinking. Such an Ulcer rises often (without a phlegmon) from Salt or sharp humour which eats the soft humours and hot jaws altogether. Sometime from the spots of contagion, it is 
The chance of an Uuula  very frequent with lues Venerea. Also the Columella hangs forth of the palate, and is molestuous, it is more loo●e and long, and comes to the jaws and head of the stomach, it hath a troublesome tickling, so that whosoever is troubled with it contends in vain to swallow; for he fears lest that he should be strangled with the violence of it. This hurt is generated when as it is profused and moistened with much or too much humour. Also the 
The inflammation of the Throat-pipe.  Throat-pipe sometime is inflamed and swells with a redness and heat or burning, and it, falling into the jaws loosened with greater difficulty, provokes the fear of suffocation; when by inflammation the lowest part of it appears crass, but above thin and black, than it is wont (saith Hypocrates) to be called Uva, for it is like in figure, colour, and magnitude unto a Grapes-stone.  
The Angina or Squinancy is an affection, 
Squinancy. Angina is an Aposthume begot in the jaws hindering breathing and swallowing of meat. The symptoms of it.  stopping the highest parts of the throat and weasand through which the entrance is of meat and drink and breath. In this breathing is very difficult, as also swallowing, and the drink runs back into the nostril's, and a bitter pain possesses the jaws, for the Angina is so called ab argendo, because it vexes and torments the throat, and stops▪ the passage of breath; of the Greeks it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an inflammation in the throat or jaws, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, from suffocating or strangling, when blackness and adustion occupies and possesseth the tongue. Fuschius saith, that it is a kind of a most cruel & pernicious disease, whereby the jaws are troubled and strangled. Read the institution, lib. 3. cap. 1. 
The prunella of Paracels.  Paracelsus calls the Angina prunella in his 2. book de tartaro tract▪ 2. cap. 5. and thus he defines the prunella. The prunella is a principal passion existing with a proper 
The signs.  paroxysm in the heat, having his original from Vitriol salt oppugning his proper place and Nature; it is one of the kinds of the Pleurisy and Plague with the Vitriol heat. In the explication of this Chap. fol. 311. the signs are, First, there comes redness in the jaws and tongue, after comes a black colour, Thirdly, as it were falling coals put upon the tongue, and little wheals or blisters burst forth in the tongue; two or three colours are the true signs of the prunella. The rest of the signs are as in the Pleurisy and Plague, Paracelsus de tartaro tractat▪ 2. cap. 4. The prunella of the Plague rises from the salt of Arsenic, but tartareous spirits predominate in the prunella, and constitute and cause the prunella of the Brain, Breast, Ventricle, Liver, Weazand, and all the parts. The Galenists make the cause of the angina or prunella to be a choleric or sanguine flux flowing forth of the throat veins into these members, and it produces the Erysipelas or Phlegmon. The Fever is an individual Companion or adjunct of the angina or Squincy, and the prunella is a symptom of the airy Plague.  
The cure of the Rana or Batrachus is that iij. drops of 
The cure of the Rana.  the spirit or oil of Vitriol be infused into the 16. part of Fountain water, and that they be well▪ tempered, dip a feather into this water and wash the Ulcer (that is) the Rana, or let a gargarism be made▪ Another, take of the herb Penniroyal, Otis▪ anum, Wildmint, (which is a kind of mint) ana i▪ part, of the root of Pepperwort and Nettle ana ʒij. of Flower de Luce, Florentineʒi. of Raspatum, and Lignum Guaicumʒss. let them be cut and confused together, let them be boiled in water, and let a Gargarism be made, and anoint it thrice a day with diameron and robuncum and Honey Roses, add a little Pepper or Salt, and anoint it oftener. Pains and dolours effect and cause the tumour (being fallen into the jaws) of the 
The cure of the tumour of the jaws.  weasand, therefore the cause being taken away, the effect is taken away, but the cause is removed especially by the spirit and oil of Sulphur which exsiccates the distillations 
The cure of the Laxation of the Columell.  wonderfully. The smoke of Amber cures the Laxation of the columel. Penotus in his Treatise de salibus fol. 233. saith, that he which hath the Uva or inflammation of the jaws, let him take Salentine, and burn it in a pot, and use it with honey and water. Mathiolus against Dioscorides. Alexander Benedictus, lib 7. cap. 5. & 6. and Gualterus Ruffius in Germanica gorargia, last Chap. and last part, cap. 29. The Syrup of Jujuba▪ and Violets ana. mixed together, cures the hurt jaws; also take the diamorum of prune water and the juice of roses, and mix them, the mixture being hot let there be made a Gargarism, or diamorum ℥. with the water of Sage and Prunes▪ ana ℥ ij. and the spirit of wine mixed with Camphora ℥ ss. let them be mixed for a Gargarism. A notable 
The Ulcers of the jaws.  water for all the Ulcers of the jaws. Take the half quart of the spirit of wine, of Camphora, put it in the spirit of wine, let them stand covered overnight, the next day take one quart of Rhenish wine and put unto them the powder of Alum ʒ●iij. of Frankincense, Mastic, and Mirth ana ℥ ss. and make them boil, t●ke them from the ●ire and pour in the spirit of wine with Camphora, and boil it until the third part be consumed, strain it and kept in a glass. Paracelsus de tartaro, lib. 2. cap. 5. There is the same cure of the prunella and the Plague. He that will cure the prunella totally, it is necessary 
The cure of the prunella.  that first he cure the Fever, for the prunella or Squincy rises from the Fever in regard of the tongue or jaws. The Fever rises from the oppilation of the Liver, the oppilation from the poison of Arsenic. Our general Diaphoreticks expel this Arsenicks poison altogether, so also our Alexipharmacum or preservative against poison removes these obstructions and comforts nature, and so the Fever ceases. The chief medicine is the Laudanum perlatum of Paracelsus given in the water▪ of prunes, for it extinguishes the heat of the spirits, but it doth not remove the cause itself; afterwards there must a regard be had of the tongue and jaws. The best medicine for the Squincy is common salt prepared and dissolved 
Cure of the Squincy.  in the water of prunes, and let there be made a Gargarism thrice in the day, in the morning, noon, and night: shave the tongue and wash it with Fountain water, let the knife be made of Willow wherewith thou shavest the tongue, this is more often proved in Ungaria. Saluiter is thus prepared. Take Salt Peter, melt it in a mortar which Goldsmiths use, and put into▪ it being melted a little Sulphur of the magnitude of two pease, by this means it is purged from impurities and becomes crystalline. Those which have the Squincy let them eschew baths. Read Phrisius in sp●culo, lib. 2. part. 3. cap. 1. Gual●erus Riffius in Chirurgia Germ. and last part Chap. 30. Bartholomeus Anglus, lib. 7. cap. 27. Alexander Benedictus, lib. 7. cap. 15. unto the 27. Read Cataphrastus de ulceribus, cap. 41. So also take two or three of the fishes Cancer, put them in a mortar, bruise them, affuse with he distilled Vinegar of wine and Rose-water mix them and strain them through a cloth and make a Gargarism. Theophrastus' tractat. 2. de tartaro, cap. 1. saith, that the prunella is an inclusion of the air in the ●iver, therefore when this air hath an egress it is pestilent. Take of prune water, of purged Laudanum, mix them etc. The cure of it is the same with the cure of the Plague.   

CHAP. XVI. Of the hurts of the Lungs, their Symptoms, causes, and Signs.  
BY the name of Lungs we understand all the vessels which are in them and the rough artery. The affections which happen unto the Lungs are the peripneumonia, obstruction, the imposthume, and such like.  
The obstruction is frequent in the Lungs as in other more principal Members or Bowels. The causes of 
The causes of the obstruction of the Lungs.  the obstructions in the lungs are divers. The abundance and clamminess, and thickness of humours, the Grando, the Stone or liquid and coagulated tartar. The tartar is the cause of many obstructions, all obstructions are cured by tartar. The affections which rise from the obstructions of the Lungs are the Cough, the Asthma, the strangling Rheum, and oftentimes the Phthisis. The abundance of humours flowing into that only membrane (which compasseth the throat) with pain, and also stopping it, obscures the voice and brings hoarseness. The too much roughness of the throat or artery (whether it be caused from smoke, or crying, or cold) causes this hoarseness. But if the distillation fall into the hollow pipe of the throat, it causes a little cough with a certain straitning of the provoking acrimony. But if it fall into the breast and Lungs it causes a great Cough, bursting out from the bottom of the breast. This comes to pass when Nature endeavours to cast forth any thing which is molestuous by his acrimony or obstruction 
The Cough is a preternstural sounding motion of the Lungs accompanied with the violent blowing.  with a violent blowing and sending forth of breath; even as when any thing falls into the throat while we eat or drink. But certainly if that which distils into the Lungs be very small, than it is hardly cast forth by coughing, but much more hard it is and difficult to cough forth that which is crass and clammy in the Lungs, neither can it easily be wiped away or removed, or blown forth by breathing. When the distillation is little and light, than the symptoms which accompany it are light; but when much and grievous distillation comes suddenly upon one, than a certain strangling difficulty of breathing vexes him, and he breathes often swiftly and very vehemently. Furthermore, the crass and clammy humour which possesses the Lungs and his artery troubles one 
The dry Cough.  with a dry cough vehemently, by which any thing is scarcely extended; it causes the breathing to be difficult, and while one breaths it causes a rattling or noise in the 
The cause of the noise in the throat while one breaths. The cause of the Cough from Paracelsus.  throat, because it ●ops the passages by which breath should go forth. That which Paracelsus doth write doth not repugn these that we have said; he saith, that a cough is generated from tartar, by tartar he doth not only understand the sand, hail like matter, and stones, but every crass, slimy, and excrementitious and clammy matter which at length comes to be tartar. This crass and clammy humour with the time thickneth and drieth more and more, notwithstanding by the force of heat it comes to be a vitreous or slimy phlegm or tartar of things. An abundance of it being collected in the pipes of the Lungs produces the Asthma, 
The Asthma is a great difficulty of breathing accompanied with a sound, perceived either inwardly or outwardly in the breast. The Dysponia is a difficulty of breathing.  to which those are obnoxious which are often troubled with the distillation and cough, especially old men which have straight Lungs. The beginning of the Asthma is counted to be Dysponia (that is) a certain difficulty of breathing, the disease as yet increasing. When the affected cannot breathe without a tattling and noise, than it is called the Asthma. When breathing cannot be made except 
The Cough pining and Peripneumonia are Jovial diseases. The Orthopnoia is a great difficulty of breathing▪ with the neck stretched forth  the neck be stretched forth, than it is called Orthopnoea.  
Here it is to be observed, that the Asthma is not only begot from distillations, but from the proper tartar of the Lungs, which remains in the Lungs, separation and expulsion being frustrated, as we have demonstrated in our general explication of diseases. Fernelius doth here agree with Paracelsus, for he saith, that the clammy humour in the Generation of the Asthma doth coagulate into hail, and after into stones, with which we see sometime the Lungs filled when as they be cut.  
The Peripneumonia is an inflammation of 
The Peripneumonia is a Pleurisy of the ancient▪ etc. Seu. p▪ 250. Quercitanus de medi●ina prisc. fol. 401. 402. & 403. The Peripneumonia is a hot imposthume begot in the substance of the Lungs.  the Lungs, whose root and cause are the spirits of Arsenic, Sulphur, and Auripigmentum, which spirits do not alone in their resolved and liquid form, but in their vaporous and spiritual form come unto the matrices, therefore they having attained a confluence in the anatomy of the Lungs, they introduce their tinctures and seat themselves, and that more strongly and sooner, if they have stars endued with more potent tinctures, but if the tincture be more debile and weak, they perfect their work by frequency and assiduity; they absolve Transplantation, and afterward they fetch aliments from the weaker parts, as well the nigh as the remote, until they attain unto maturity; from the nutriments daily attracted they constitute bodies both filthy, excrementitious, sanguine, coagulated, resolved, ill-smelling, red, black, yellow, of divers colours, bitter, sharp, and having such like signatures; therefore the roots being set, and the bodies constituted, the continual nutrition and fermentation being digested 
Seu. p. 250.  they expect the times of maturity and separation, which being instant, there bursts forth an ebullition of spirits; 
●ev. f. 251. 252.  these spirits flying forth they produce the first vapours of Fevers invested with their signatures which are permixt with the vital Elements of man's anatomy, and cause coldness, horrors, and rigour. After follows resolutions and sulphureous inflammable vapours inquinating and tincturing man's Elements with the same signatures, from whence are the alterations of the pulse, thirst, disdain of meat, restlessness, watching, dote, bloody, filthy, and excrementitious coughing, and from hence the difficulty of breathing ariseth. The Galenists make a twofold Peripneumonia, one which rises by itself, the other which succeeds the Squincy or pleurisy; also humour is suddenly carried from the jaws or sides into the Lungs, which doth not succeed any other disease, but hath his first original from itself; it is caused from small and choleric blood coming from the right side of the heart through the arterial vein very vehemently and abundantly into the lungs, which doth not only fill the lungs, veins, and arteries, but the whole body, and cistends it above measure, it is also coarctated and putrifies, and causes the inflammation of the Liver, not that which is collected after the manner of other inflammations, but that which is effused in the whole bowel.  
The Imposthume of the Lungs is a little Imposthume, or a collection of filth in some part of the Lungs, which the proper membrane doth as closely include as a chest, so that scarcely any filthy matter can be breathed forth into the heart. This Impostume, which is named Vomica, vomiteth much filth, from whence it takes his name, viz. à vomendo. It is generated from the poison of Arsenic, 
The cause of the imposthume  Iron, and Sulphur, or root of the Plague, which is the cause of filth. The Galenists say, that the cause of it is a distillation of blood into some part of the Lungs, following the opening, bursting, or eating of a vein, and there it putrifies, and by little it is changed into filth, and at last dries, and makes a receptacle for itself. Surely 
The signs of an imposthume.  it is a lurking and hidden hurt; for oftentimes it is neither known to the diseased, nor to the Physician; neither doth the diseased lose his functions, nor thinks that he hath such a disease: and he carries the cause of his death within his bosom.  
Those which are thus affected are of somewhat a wan colour in their faces, and their tongues are full of a certain clamminess, especially when they have long abstained from meat. Many die quickly in a quarter of an hour, in which being anatomised, there appears no other cause then the sudden disruption & bursting of the Impostume in the Lungs, from which filth peirces into the heart, which is the enemy thereof, and perchance extinguishes and overwhelms the inbred heat. All those which are thus affected (long before the Impostume burst) have a bloody avoiding out of the Liver, and that with coughing: the breath also is grievous and stinking, there is a heaviness also of the body, a light oppression of the breast, and a difficulty of breathing; but the pining doth seldom accompany them, but these signs are common to other affections. Paracel. lib. 3. param. de origine morbor. ex tartaro tract. 4. fol. 167. saith, that from the tartar of the Lungs there is begot the Astma, the Cough, difficulty of breathing, the Phthithis, and the Hectical Fever. The Phthithis or pining is either a consumption of the whole body, or of some part, and it is either universal or particular. The universal is 
The universal is without pain. The particular is with pain and parox. Pining is a preternatural extenuation of the body caused from the Hectic Fever. The cause of the pining.  that which is effected with the Consumption of the whole body. The particular is that which is a Consumption of one member alone. The immediate cause of the universal is Phthithis is an hidden impression of the Sun of the Microcosm; namely, when the vital and animal spirits are as a destroyer of the Microcosm, the inferior heaven, that is, the native liquor and moisture preserving the body from corruption and destruction, which heaven being destroyed, the parts of the body melt away and pine. The antecedent or remote universal cause of the Phthisis is the tartar which obstructs 
Thurnens. in Neptuno. l. 4. cap. 8.  the members serving for nourishing. The being of poison violates the harmony and consent of the parts, and hinders the stars of the inferior Globe, whereby they are less able to produce their Roses, Violets, Balmmint, Gold, Silver, Rubines, Saphires, Valerians, Vines, and Fruits from aliments. So in the anatomy of health there is a Transplantation into the causes producing barrenness and diseases; so Gold is changed into Auripigmentum, Balmmint into Hemlock, the Valerian into Woolfsbane, Wheat into Darnel. This is that which Paracels. saith, in Labyrintho med. fol. 222. The destroyer (native heat) of the Microcosm takes the Realgar of the Microcosm (that is) the Transplantation of fruits from tartar (that is) that the anatomy of health is transplanted into the anatomy of death, and pronounceth death and destruction unto him. So the pining is often caused from the tartar of the mesaraical veins, because 
The signs of the pining of all the parts.  they are altogether obructed by tartar, so that no nutriment or very little can come to the Liver. Paracels. lib. 3. param. de origine morb. ex tartaro tract. 4. saith, that the Phthisis is begot from the tartar of the Lungs; so is also the Phthisis of the Brain, Heart, Liver, Reins, Milt, Ventricle, Flesh, Bones, Veins, Sinews, Joints, the Glue and Marrow. The trembling shows the phthisis of the heart. The cough and avoiding of filth is the sign 
Lib. 5. parag. de marb. f. 1.  of the Phthisis in the Lungs, the multitude of Urine shows the consumption of the liver & reins, though the cough concur in the Phthisis of the Reins and Liver. So also inflammations, prickings, and pains of the sides, and the burning of the gall are a sign of the Ventricle, pain and compression of the Ventricle, Hardness, and Cliffs in the skin, contraction of the sinews, exsiccation of the blood, pains of the glue of the body, cliffs of the skin, especially about the knees, are the signs of an incurable Phthisis. It is to be marked, that every principal member which is obstructed more densly and fully may bring the Consumption of the whole body; for great Eclipses, Conjunctions, and Aspects happen unto man's Astronomy from the Transplantations of the times and prevarications of the confluences, therefore the bonds of harmony being broken and vitiated of the superior and inferior heaven, in the Microcosm there ensues necessarily sterilities and pining. The Galenists make the cause of the 
The cause of the Phthisis is twofold according to Galen.  Consumption to be twofold. The one is the vicious and bad constitution of the Lungs, the other is the humour which eateth and gnaweth the bad constitution of the Lungs; he doth not call it the distemperature or distempered constitution, but a soft tender substance of the Lungs prepared and obnoxious unto corruption; from hence they gather, that the most have this hurt of the Lungs from their Birth and from their Parents, with which all at length do pine, though no distillation or certainly very little is from the brain, or happen otherways. But we do not ascribe the cause of hereditary Consumption to the Lungs, but to the tartar; and we affirm that those which are bred from a tartareous and pining stock 
The cause of the hereditary phthisis.  do necessarily pine away as it were by hereditary right and Law. We have seen this evil assail and infect all those which were of the same stock and Family.  
The Asthma, Strangling, Rheum and consumption 
The cure.  arise from the obstruction of the Lungs. The cause of obstruction is to be removed, and the hurt part is to be corroborated.  
The principal member in the body being obstructed for two or three months, gins to putrify, from which putrefaction divers diseases arise: and lastly, death rushes upon the life of the body, as Paracels. speaks de vita longa.  
The Obstructions of all the diseases of the whole body are to be taken away thus. Administer the spirit of Vitriol (for three or four days in the morning) in the spirit of Wine. The obstruction being taken away, for three or four days administer in the morning the spirit of Turpentine, in a convenient liquor; for it corroborateth and strengtheneth the weak; corrupted and hurt members, and restoreth them which began to putrify. These two spirits being rightly applied, effect very much in the cure of the Asthma. There is nothing more profitable than Balm, and the magistery or oil of Sulphur, of which a few drops must be given in the spirit of wine or water of hyssop. Paracelsus lib. de viribus membror. Cap. 14, etc. saith, that the oil of Ash is wonderful in the Asthma, and difficulty of breathing, if taken every morning. Thurneserus in Piso. lib. 15. cap. 24. saith, that it is cured by the Barberry-tree, the Laurel-tree, and Diamosion. So also by Diacatholicon, Diacameron, and Diamargarita. Phrisius in speculo, lib. 2. cap. 14. part. 3. tract. 1, 6, 7. So also by philonium majus taken in wine. The Spirit of hyssop is available in the Dysponoea. The cure of the Asthma is twofold, one which resolves, the other which exsiccates. The resolving cure is to be given in the coagulated tartar; that which drieth is to be given in the dry cough which exsiccates (where too much filth is cast forth by spitting) until the matter be consumed. For preservation from the Cough & Asthma, in all obstructions and putrefactions there is no more excellent medicament than the flowers of Sulphur sublimated seven times every morning. The flowers of Sulphur rightly prepared, mixed with Sugar in the evening and morning, cure the most vehement Cough. This medicament expels all obstructions of the bowels, it corroborates the weak venticle, and softens the hardness of the Milt. Take the root of Azon prepared, and the root of Galingale, and pimpernel dried and prepared, and the calcinated eyes of Cancer. Take of the seed of Cresses and Sugar, and make a mixture of all these, let the dosis be one spoonful in the morning. Josephus Quercitanus (in his answer to Anbertus p. 18. & 19) saith, that wormwood is an excellent medicine in all obstructions. Paracelsus (lib. 5. de viribus memb.). saith, that from the obstruction of the spirit of life there arise Fevers, Apostemes, the Pleurisy, Plague, Jaundice, Ulcers, and all diseases which begin with a Fevers paroxysm; from obstruction putrefaction rises. Galen (in his medicinal definitions) saith, that the peripneumonia is an inflammation of the Lungs, with a sharp Fever and difficulty of breathing.  
Seeing that in inflammations and sharp Fevers the 
Indication.  greatest poison, namely, of Arsenic, Mars, and Auripigmentum, etc. & that the very root of the Plague predominates, In the first place labour must be taken to expel that poison by preservatives against poison & convenient Diaphoreticks. The spirit of tartar with the addition of Paracelsus, namely the flowers of Antimony, by them the obstruction of the spirit of life is removed, and nature 
The expulsion of filth.  corroborated; for the expulsion of filth which remaineth in the Lungs (the sulphureous spirits being dissipated and consumed) there must be administered the spirit of Turpentine with the flowers of Sulphur. The Galenists for the Peripneumonia give Diapenidium, cold Dragant, Diacalamentha, Diaireos, Salomonis, Philonium majus, and Trochiskes of Camphora; water of Vitriol and Coppres are profitable to those which have the peripneumonia. Mercury is very available and profitable unto the Lungs, for it cures all the diseases thereof. theophra. (de rebus natural alibus cap. 7.) saith, that the subtlety of Amoer and Ambergris effect the same cure, and there he saith that the cure of the Imposthume is made by the oil of sulphur and the spirits of Vitriol. The cure of the Consumption contains in it the cure of many diseases. In the true cure of the Consumption (as well the particular as the universal) there is great regard to be had of all the principal members; namely, that their tartareous obstructions, and that the oppilation of the spirit of life be removed, and then that help be brought unto the consumed nature (that is) to the liquor of life or radical moisture or inferior heaven, so that the inferior heaven may be restored and renewed. The obstruction of the members and oppilation of the spirit of life is removed by the spirit of Vitriol, as it is said in the beginning. The heaven is restored and renewed by the mystery of Antimony and the magistery of Pearls. These two indications, viz. the ablation or removal of obstruction and renovation of the heaven are contained in one root of Antimony, for the essence of Antimony (or admirable flower of nature) consumes all the tartareous matter, and openeth all the obstructions by a specifical virtue; in the next place it begets a new heaven by consuming the contrary by a fiery force, and by opening the obstructions it renews all nature. Paracelsus calls this transmutation of nature which bears sway in the tincture of Antimony, by the name of Transplantation or Philosophical Regeneration, and that truly, for it transmutates the bad constitution into the best temperature; and as before in the Generation of the Phthisis there is made a Transplantation from good to evil, so here in the cure the temperature of the bad properties is transmutated into the temperature of the best. This cure, viz. Transplantation and Regeneration is to be used of a Physician in all desperate and deplored diseases: Namely, in all chronical, acute, and desperate diseases Saturn bears the Sceptre, but Antimony holds Saturn captive, and he gives the Sceptre to Antimony. Read the 13. Chap. in the former Treatise it is said Every disease is caused by Transplantation, so every cure ought to be made by Transplantation and Regeneration, etc.  
Paracelsus puts the effect for the cause, the Silver of Mercury (that is) the stars of the inferior Globe which give the Silver of Mercury. Paracel. in lib. 5. in cura phthisis, etc. by the heaven understand the stars which give. There is an especial virtue for the curing of the phthisis in the liquor of Margarites, which renews the heaven of the Microcosm, but in removing of obstructions it doth not altogether suffice. Thurnens. (c. 2. & lib. eodem cap. 9) commends the oil of Gold, the magistery of Carduus Benedictus, of the herb Scabious and Betony, he commends the sweet water of lead which is not coloured, nor is not corroding. Read Paracels. Tom. 4. fol. 226. when the patiented by the spirits casts forth blood, set there be administered the spirits of Turpentine with the flowers of Sulphur. And this is the true cure of the phthisis and of acute and chronical diseases.  

The said Silver of Mercury is thus prepared.  
℞ Quicksilver very well purged with Salt and Vinegar, dissolve it in a well rectified Aqua fortis, let it settle and the Quicksilver will fall to the bottom in Crystals, which grind well with oil of the Salt of Tartar (made per deliquium) then wash away the oil and all sharpness from it; then put thereon pure distilled Vinegar, and let it stand in gentle heat until the Quicksilver swim on the top of the Vinegar like leaves of Silver; which take off carefully by decanting the Vinegar (with that which swimmeth on the top of it) from what remains in the bottom, filter the decanted Vinegar through a brown paper, and the Silver leaves of Mercury will remain in the paper; then put the siltred Vinegar upon the other part of the Quicksilver which remained in the bottom (if there be not enough of the Vinegar, add some more fresh to it) and proceed as before, so do till you have all (or most) of your Quicksilver in Silver leaves; and so is your Silver Mercury prepared.    

CHAP. XVII. Of the diseases of the Breast.  
ACcording unto the Galenists the Pleurisy is a plegmon of that membrane which is extended under the ribs. But according unto Paracelsus and the true Physicians it is called a pleurisy when a sharp Fever suddenly invades with a cough, and a pricking pain of the side, with the difficulty of breathing. The 
The Pleurisy is a hot and painful Imposthume of the membrane within, towards the cavity of the Breast, compassing the Ribs.  pleurisy is not begot from crass or small and vicious blood, but from the seeds of Arsenic, Antimony, Sulphur, Vitriol, Auripigmentum, and Woolfsbane, being exalted extreme and potent, having got a confluence in the tunicle compassing the ribs. The symptoms are almost those which are in the peripneumonia, for they rise from one and the same cause. These sometimes are begot from the influences of the astrals. The stars of Mars, Scorpio, and Cancer, inquinate and infect the air with gripping and biting resolutions, for such stars abound with the tinctures of Arsenic. Sometime there are pleurisies of the bastard ribs, not because they seat themselves in the Muscles, and Flesh, and Liver, Milt, Lungs, and Tunicle compassing the ribs; but because the spirits which are Authors of pleurisies are obliged by strange unions; for the radical tinctures of all diseases conspire amongst themselves, and easily admit mixtions the Authors of Transplantation. The pricking of the sides is caused either from the obstruction of the Milt and Liver, or from Wind.  
The Empyema or suppuration is a collection 
The Empyema is a preternatural and copious collection of bad (especially excrementitious) humour in the breast, especially in the Lungs and Pipes thereof.  of filth in the Receptacle of the breast, in whose deluge or flowing the Lungs are drowned, it flows thither either because it happens by the Squincy or peripneumonia, or because more frequently it happeneth from the pleurisy, the rest you may read in the Galenists writings. The true cure of the pleurisy is almost the 
The true cure of the pleurisy.  same with the true cure of the peripneumonia, for they rise from one root, and at the least they are distinguished in places. Paracels. cured the pleurisy by the extraction of blood forth of the interior vein of the elbow of the same side, and also by administering the spirit of tartar in their drink with the water of Balmmint, and by anointing the place of their pain outwardly with the oil of Field mice; furthermore, he affirms that he cured many with Diaphoretic Mercury. Joannes Montanus saith, that terra sigillata (administered in Paracel. theriaca) will cure this disease; so also Sulphur and Salniter being prepared cures it. The Empyema is cured by the 
Empyoma.  oil or spirit of Turpentine, which disposes the faulting matter unto expulsion of the Empyema. Paracels. in his cures saith, that a noble woman had the Empyema (which is an avoiding of filth) and I cured her with the oil of Sulphur in the water of the Herb Hogs or Showbread, Balmmint and Betony. If any feel a pain or pricking of the side in the  side about the place of the heart especially upon night, and if so be the pain do somewhat lessen, than the pain comes from crass winds, let him take of the seed of Carduus Benedictus in a convenient liquor, and of the  horn of a Hart until the pain vanish.  

The said Diaphoretic Mercury prepare thus.  
℞ well purged Quicksilver, grind it well with Salt Peter, calcined Vitriol, and Alum calcined ana. then sublime up the Mercury in a Cucurbite; in the head will ascend white flowers which are useless, and therefore to be cast away; by the sides of the body will stick yellow flowers, which separate apart, and on the Caput mort. will lie Mercury sublimed red as Cinaber, which take off carefully, then grind the said red Mercury, and likewise the yellow, that sticked on the sides of the body, with fresh Salt Peter, Vitriol, and Alum, subliming the Mercury as before, so do also the third time.  
This being done, take (in the third sublimation) the red Mercury only (which remained or lay upon the Caput mort.) grinned it with ana. of flowers of Sulphur and Sal Armoniac (sublimed from calcined Vitriol) being all well ground together, set them to sublime (in a subliming Urinal) and what sublimeth grind again with that which remained unsublimed, and sublime as before; which work of grinding and subliming reiterate five times, then shall you find your Mercury in the bottom of the Glass of a very deep red colour, which is a true Diaphoretic Mercury of very powerful effects, in extirpating all obnoxious humours in the body.  
Dose is from 6. grains to 12. according to the strength of the Patient.    

CHAP. XVIII. Of the Affections of the Heart.  
THe heart is obnoxious to diseases which partly proceed from the obstruction of the spirit of life, partly from putrefaction. The diseases which proceed from obstruction of the spirit of life are palpitation, and a most vicious dancing thereof. The palpitation 
The palpitation of the heart is a bad motion of the heart somewhat like unto dancing.  of the heart is begot from tartar in the coffer or place of the heart; namely, when the mechanical spirit of the heart doth not rightly separate the tartar which is in all the aliments, or else doth not rightly expel the matter separated, for then the passages of pores of the case of the heart are obstructed, and the passage of the spirit of life is stopped; from hence is palpitation, from hence is putrefaction, from hence is destruction, and lastly, from hence is death. The Lypothymy is properly a disease of the heart, but the Syncope or swooning is of the 
The Syncope is a prostrating of the vital virtue and strength of the whole body. The Lypothymy a is prostrating of the vital strength of the whole body caused suddenly, and at once with sweat and danger of death.  Ventricle being hurt with crude and slegmy humours. Johannes Montanus an excellent Philosopher and Physician (in his Treatise de terra sigillata) writes, that the Lypothymy rises from vapours elevated from the Ventricle or Liver, and from putrefaction and poisonful obstructions, which invading the heart, cause Lypothymies, palpitations or trembling 
The Eclipses of the Microcosm.  of the heart, which stop the breath and brings debility to the members. Hypocrates lib. 7. Apo. Barthol. Anglus lib. 16. cap. 103. Alexander Benedictus lib. 10. cap. 10, 11, 12. Read the sign in Galenists. The causes which the Gnlenists adduce in the Syncope of the heart are for the most part true; some are false, which any ingenious man may easily distinguish. The cure. In the curing of the palpitation of the heart, there are to be administered deoppilatives and unobstructive medicines of the spirit of life, of which sort are the liquor of Gold, the oil of Margarites and Corals. Michael in his Apolog. fol. 173. saith, that Pearls, or Margarites do especially help the affects of the heart. So the virtues of Corals (amongst the rest) are commended, because they bring hilarity and alacrity to the heart, and because they purify the blood, and restore a heavenly body unto a temperate habit and absolute mediocrity by a certain virtue and power. The essence of Saffron is good, for Saffron provokes Urine and amends the colour, helps the concoction, and it is good to the heart. The liquor of Macis, Celandine, and Balmmint, as also the water of theriaca and all Diaphoreticks, and Alexipharmatical medicines. The liquor that flows forth of the Cedar-trees hath excellent faculties, removes the affects of the heart. Musk confirm; the cold and trembling heart, and it helps all the affects of it. Ambergris being smelled adds strength to the brain and heart, it helps old men and those which are cold by nature wonderfully. The spirit of Vitriol being reduced unto sweetness and some pleasantness of a sweet sowrness is a comfortative secret of the palpitation of the heart, and the spirits of the heart and brain. Davus fol. 399. The same is effected by the oil of Amber; Diamargaritae calidae, the confection of sweet Diamoschus, Diambra, Diacameron and El●ct●arium latitiae expel the palpitation of the heart. Galen saith very new conserveses of Roses, Schordion and Theoriaca are profitable in the Syncope and Lypothymy of the heart. There must be administered comfortative and strengthening medicines, as Gold, Smaragdus, and Coral. theophra. de tribus principiis cap. 10. so also medicines made of Pearls, Saffron, Balmmint, Macis. theophra. lib. 2. de viribus membror. cap. 1. also Succory, Hyssop, and Mint, of which Fuschius Thurnens. (in Pisone lib. 1. cap. 3.) saith, that Penniroyal, red Mint, and stores trinitatis are profitable; so in the 7. Chap. Fengreek, Betony, false Ditany, Savory, Withwind, the gumm of a tree in Persia, and Earthsmoke; so also the herb prunell which is gathered in the beginning of the Spring, also Aromatica Moschata, Diaboriginata, Diabuglossata, Diambra, and Dianthos laetitiae. Take of Oleum Benedictum of Galen in wine with a fasting stomach. Riffius bids take it in his Antidotary; so also Theriaca water, and of Andromachus; the conserve of Borage, Sorrel, and Bugloss do cure the palpitation of the heart. Manus Christi, Diamargaritae frigidae, Diacoralli and Saunders comfort the cold heart; these, cure the dejected strength and Fevers. Thurnens. etc. Against the straitness and heart-ach, take the essence and tincture of red Roses, Violets, and Sorrel, with the salt of Crystal and tinctures of Corals. Quercitanus in his answer ad Anbertum, fol. 21. So there may be made medicines from Musk, Civit, oil made of Bevers stones and Unicorns horn, Ivory, the Horn and Bone of the Hart are effective against the heart-ach and other affects, as are Lemons, Garden Cresses. The dolours of the heart are cured by cutting the middle vein. The water of the Carbuncle is a most excellent comfortative of the heart, half a spoonful of it being taken. So terra sigillata Stregonensis, the Balsam of sulphur and the spirit of tartar. Read Theophrastus' tract. 3. praeparationum, and in the same place tract. 5. lib. 1. de signis Zodiaci about the end.  

An Excellent Balsam of Sulphur for the Heart and Lungs.  
℞ the best yellow Sulphur, grind it small, and sift it through a fine  serce or rather (which is better) Take flowers of Sulphur and put them in a glass, and pour thereon oil of the Salt of tartar (made by solution per deliquium) a hand-breadth above it; set it in gentle heat, and in few days the Sulphur will dissolve red as blood, pour off the solution into a glass, and upon it sprinkle good distilled Vinegar so much as will make all the Sulphur precipitate to the bottom of the glass, which it will easily do, and that with a profound stink; let it well settle, then decant off the oil of tartar, and dulcify the Sulphur well; then dry it (not in the Sun or heat but) in a dry air. Take the dry Sulphur, put it again into a glass, and pour upon it a Philosophical spirit of wine, let them stand together in gentle heat three days, in which time the spirit of wine will receive into it the purest part of the Sulphur (the excellent tincture of Sulphur) decant that extraction, and distil it with strong heat in sand, so will ascend (with the spirit of wine) a pleasant odoriferous oil: then in very gentle Balneo separate the spirit of wine, and the Balsam of Sulphur will remain behind in form of an oil.  
Dose is 6▪ or 8. drops in a spoonful of wine.    

CHAP. XIX. Of the Diseases of the Ventricle.  
THere is a nutritive virtue in the Ventricle, because from thence nutriment is derived into the whole body, and it disposes the meat and gives it a nutritive faculty. The Ventricle is subject and obnoxious to divers diseases which are begot by reason the separation and expulsion are frustrate, of which kind are the pains of the Ventricle, Etosions, Burning, Wind, Inflammations, Fluxes, Pine, of which Alexander Benedictus (lib. 11. in his Proem. and in the Chapters following, and in the 12. book through the whole book) doth entreat; wherefore that the Ventricle be sound, great regard is to be had. Tobias Hess. The seeds of diseases in the anatomy of the Ventricle are rooted for the most part in the superficial sulphureous, fetide, and excrementitious impurities, which for the debility of the inbred Balm and mechanical spirits, by whose ministry the impurities should be expelled and resolved by the accustomed ways, they find convenient and fit Receptacles. The seeds of diseases which are planted and rooted in the Ventricle consist in sulphureous and excrementitious 
Of the seeds of diseases of the Ventricle.  impurities, in which two excrements are mixed, namely, of Sulphur and Salt, which two are in all aliments, and are separated from all nature, being perfect in virtue and strength. These two excrements unless they be mixed and expelled together do interpel and interrupt daily the administration of natural actions, because the strength and virtue of nature is diminished. Therefore when as they have introduced their roots into the anatomy of the Ventricle, they generate diseases. If Sulphur be commixed with a tartareous, styptic, and alumish excrement 
The Fever of the Ventricle.  and filth, than Fevers are generated in the Ventricle. Of Paracels. they are called mitrosulphureous diseases; when as Mucilaginous Salt or Tartar alone remains in the Ventricle by continual nutrition, at length it produces divers symptoms noted by divers names, but altogether rustical and fantastical. The rustical are Imbecility, Bradypepsia, vitiated concoction, 
Bradypepsia is a weakness of digestion, when as the Ventricle doth difficulty and slowly concoct and turn aliment into chyle.  and crudity. The fantasy hath begot the distemperature. These symptoms have their names from the properties of their roots or causes from which they rise, but more rightly they are called mucilaginous and sulphureous diseases from the alumish Vitriol, and cacochymical spirits, or from biruminous and sandy colours, from the properties of the spirits and such like, the causes of all symptoms ought to be explained, which are superadded to the foresaid diseases of the Ventricle.  
The mechanical spirits being corrupted, and the tartareous, alumish, and stiptical tinctures of the Ventricle being inquinated and depraved, they cannot absolve as they ought, the separation of the pure from the impure, 
The cause of slow con●octions.  and they perfect very slow concoctions; but if those tartareous spirits the authors of Transplantation shall be hotter, and do overcome the inbred spirits by enmity and malice, than they produce perfect crudities, and keep the mechanical spirit of the Ventricle bound and captive; and from hence are begot crudities, inflations, belching, heaviness, sloth, drowsiness, 
Belching is a violent▪ and sounding expulsion of wind existing in the stomach by the superior part. Nausea or loathing is a frustrate endeavour to vomit. The cause of cruditees inflations, and belching. Vomiting is a violent expulsion of crass and palpable matter which molests the stomach by the superior parts. Seu. p. 278. Orexia. Lancing. Cardialgia is a pain of the superior part of the Ventricle, when as the supreme Orifice of the Ventricle is molested and offended▪ Bulimus. ●anina fames. The Bulimia or Doglike appetite is an insatiable desire to eat. ●he inflammation of the ventricle, by which disease ●uther died.  loathing, vomiting, and infinite more torments and pains of this kind: When the tartareous spirits possess the superior part of the Ventricle (namely the mouth) then there arise the Orexia, the burning, the lancing, and most cruel dolours by reason of the exquisite sense of the mouth of the Ventricle; from whence rises the Cardialgia, for the mouth of the Ventricle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or stomach, viz. for the consent of the heart and the mouth of the Ventricle, elsewhere is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or biting of the heart. The mouth of the Ventricle hath a most exquisite sense, for the many sinews collected there. The Vitriol spirits oftentimes cause the Bulimia or Wolfish and Doglike appetite. There are not only excrementitious mucilaginous and tartareous impurities implanted in the Ventricle, but Arsenical, Auripigmental, Antimonial, and Inflammatory impurities find confluence there, which little or not at all differs from the pleurisy. A most burning Fever, a great tossing of the body and restlessness, unquenchable thirst, a continual vomiting, a frequent exolution of water, watching and doting for the most part ensue this Inflammation. As the Phthisis 
The Phthisis of the Ventricle.  or Consumption is begot in all other parts of the body, so likewise in the Ventricle the cause of it is . That all things may be made more manifest and clear, the Generation in the Ventricle is this; when the sides or plaits in the Ventricle are obducted and covered with tartar, and the passages and pores of it be obstructed, there follows an oppilation of the spirits of life, and from the oppilation there ensues corruption and putrefaction of the whole member; from hence is the Consumption of the Ventricle, of which the whole body hath a compassion and feeling, and deplores the destruction most vehemently, it being destitute of aliment.  
The Convulsive Hicket is a motion of the 
Hicket is a Convulsive and sounding motion of the Ventricle, for to expel the offensive matter contained in it.  Ventricle which Hypocrates affirmed to be caused either from repletion or emptiness, like as the Convulsion of the members, from evacuation, as from the immoderate flux of blood and from immoderate purgation, from repletion, as in Children and those which are addicted to surfeiting. These are the causes of the Hicket which are wont to be adduced, besides which, others more grievous do exist, for oftentimes spirits or malignant and poisonful vapours cause a worse Hicket, of which kind we have seen in malignant and pestilent Fevers, and in the inflammation of the Liver, and especially when the figure of it is straitened, and the heart is overwhelmed with the vehemency and malignity of the disease.  
There is no better remedy for the preservation of the 
The cure.  Ventricle in these diseases than the virtue and power of the Vitriol of Copper, so that afterward there be made a liquor and spirit from it, and this is the hungry acetocity or sowrness of it which excels in so many virtues, that it will consume all things which are contained in the Ventricle whether they be tartareous or sulphureous impurities, as also it will comfort and corroborate the stomach that it may be able to concoct all things, as the Ostrich concocts and digests iron. Concerning this acetosity of Copper, Paracels. writ in his book the morb. tartareis, Chap. 16. where he distinguishes sour things into natural things and artificial. The natural sour things are hot baths, and sowrness. The artificial are extracted from metals, minerals and ill juices, and it is the salt of them. The same is effected almost as well in the preservation as the cure by the spirit of Vitriolum Vngaricum Romanum, of which Paracels. writes in his book de mineralibus, that it is able to cure all tartareous diseases. But yet not too much of it must be taken, for nimiety or too much of any thing is hurtful, and an enemy unto Nature; therefore it must be taken with discretion, that the mouth of the Ventricle may be shut. Take the root of corrected Azon, powder of Betony and the sweet Cane burnt into Salt, let them be powdered and mixed, of which powder let him take after dinner and supper the quantity of two pease, but let him drink no more. The confection of Anise (which is for to shut the mouth of the Ventricle) is made with distilled Vinegar put into it by macerating and then exsiccating the Anise for the space of 24. hours, and afterward again by macerating and exsiccating it in Vinegar, and so it must be done thrice; for the dosis there must be given pugillum 1. after dinner and supper; for the evacuating of the Ventricle there must be given iiij. grains of the slowrs of Antimony in an Electurary. In the resolving and consuming of the tartareous and sulphureous matter in the Ventricle, Antimony is available which purges by Vomit, the Belly of the confection of Urine. In the griefs of the stomach the preparation of Mastic is good. Take of Mastic, of the Alcool of wine, of Galingal, distil them through an Alembick; the dosis must be small to comfort the stomach. The confection of Ginger made of the Quince-apple, Diacinnamon, Diatrion, Pepperwort, oil of Wormwood, oil of Mastic, Balsam of Sulphur, the oil of Lawrel-Berries rectified 10. or 12. drops taken in broth loses, destroys the pain and mixeth with the peccant matter, etc. The Cardiaca or Cardialgia is cured by the oil and magistery of Pearls. Barth. Anglus lib. 16. cap. 72. so doth the Saphire stone, in the same book Chap. 87. waters made of Antimony cure and mitigate this disease, so also waters made of Salt Peter. Thurnens. in Pisone lib. 5. cap. 25. Of Musk, Civet, beaver's stone, Unicorns horn, Ivory, the horn and bone of the Hart, there is made an excellent medicine for the Heart-aches and such other affects. Josephus Quercitanus in his answer unto Anbertus, pag. 21. saith, that there is the same cure of the inflammation of the Ventricle, and of the Squincy, or Prunella, or Pleurisy, etc. The oil of Anise 5. drops administered in wine or other decoction, and the navel being anointed with it expels the hicket. Read Phrisius in speculo lib. 2. part. 4. tract. 2. cap. 11. Barth. Anglus lib. 7. cap. 45. Alexander Benedictus, lib. 12. cap. 19, 20, 21, 22, 23. The magistery of Pearls made with Origanum help the concoction, so the waters or subtleties of common Salt, Salgemmae, and Salmaris. Thurnens. in Pisone, lib. 4. cap. 7. The preparation of Salt Gemm, that it may strengthen the digestion in the stomach and preserve from putrefaction. Take of Salt Peter and common salt which are fusible, and of Salgemmae ana. of galangal, let a powder be made of them, and the dosis four grains in the morning with a fasting stomach. Read theophra. lib. 1. de praeparatiombus, tract. 4. Gilliflowrs corroborate the Ventricle and head, and provoke and stir up the Appetite, they also help the Liver; so the water of Mint with the spirit of Vitriol.   

CHAP. XX. Of the Hurts, Causes, and Signs of the Liver.  
OBstruction is very usual unto the Liver, and no 
The obstruction of the Liver.  bowel is equally unto it troubled with this disease, because vena porta (which is dispersed through the substance of the Liver into little branches) is obstructed, as also other branches not less small come from vena cava unto it, by which all aliment should be transported and conveyed. The obstruction is caused from tartar which obstructs the veins, and hinders the course of the blood; it hath these marks, heaviness and distension happeneth to the right Hypochondrium with an obtuse pain, and then especially when one goes to exercise presently after meat. The obstruction of the Lungs is twofold, one is of the veins from whence the Dropsy is, the other is of the substance from whence the phthisis and inflammation are. The Galenists have left this difference unexplained, and have used one for the other. theophra. lib. 1. de tartaro tract. 2. cap. 3. fol. 226. when the obstruction is in the Liver, than man is discoriated and his colour is changed in a day's space, and from thence there arises a thirst because the Liver hath not moisture by reason of the oppilation, and that the nutriments cannot pass by the Liver they return and corrupt, etc. That is, from the obstruction of the Liver and Tongue there arises a dryness. The tumors in the feet are begot from obstruction, because when the tartar doth lie so long it comes to maturity, and nature works and expels it to some place in the legs; from hence are the tumors, etc. and there is much Urine, because the liquor of the Liver is dissolved and the disease maturates, and the Liver gives itself to be his own liquor, for the expulsive virtue attracts Urine, therefore it takes that which it finds: so also if the Messaraical veins be obstructed, the same diseases ensue from the obstinate and inveterate obstruction. The Schirrus arises, which is a hard humour and glistering 
The Schirrus.  without pain unless perchance the affected part be pressed more hardly. The sense of feeling deprehends this, especially if the abdomen be lean and without fat, and more easily when the patiented is erected, or declined upon the right side, which (if he lie on his back) cannot be perceived unless it be pressed. The Schirrus of the Liver hinders the sanguification of it; from hence the matter of blood is converted into an excrementitious matter, from whence the Dropsy is.  
In the general explication of diseases it is said, that every member hath his Ventricle, in which the nutriment is separated from the impure matter, and the impure is expelled by the emunctory places, which is twofold, of Sulphur and Salt; but if they be not expelled, but persist in the Ventricle of every member, from thence there follows an obstruction of the spirit of life, and from the obstruction there rises a corruption and putrefaction of a member. First, tartar dominates; from tarrar alone the chronical diseases are begot. Secondly, Sulphur predominates; from tartar and Sulphur are begot acute and inflammatory diseases; but if tartar alone remain and Sulphur be expelled there ensues a phthisis, pining, and consumption, not only of a member but of the whole body, by reason the heaven is destroyed; but if the Sulphur and Salt remain mixed, and Sulphur predominate, than they produce prunella, pleurisies, and bub●, which is not only to be understood of the Liver, but also of other members. From hence I find it true, how many members so many deaths; this is the Generation of the phthisis and inflammation in the Liver. The signs of the inflammation are the burning and acute Fever, unquenchable thirst, roughness of the tongue, and from hence a clamminess inhering, at first yellow, then black, the 
The signs.  loathing and disdain of meat, sometimes the hicket almost strangling, often the colour defiled with the Jaundice, the vicious vomiting of crass, red, and turbulent Urine, as also the avoiding of it through the belly. This ground being laid, the Philosophical and Physical Aphorism remains firm, namely, that every element doth not fructify in his own proper Region and place, but in another's.  
If the seeds and blossoms of inflammations be contained 
Seu. p. 256.  in the blood, as Hypocrates speaks, they swelling with sudden motion transmit the flower of present Generation (which is the offspring of the root) unto the Liver, where they find the places of the three principles in the Liver, insigned with consentany properties, in which place it will absolve the differences of ages and terms of Predestinations accompanying by a variable lot or chance of the signatures. This flower contains the knowledge of his root and qualities, it also produces bodies which are hurtful, painful, and pernicious to man's body or nature, by which calamities or enmity (the veins being eaten or opened, if they be vicine and conspicuous) it may come to pass that the blood may flow forth and occupy uncooth places, and the Symorous may be caused by Coughing, or by Urine, or by the Belly, or by Vomit, or by the Womb, which (when it comes to pass) by reason of the vehemency and intolerableness of the disease makes one to expect death; from one root are Fevers and prunella begot. But how do they differ? I answer, the spirit of life as yet predominates in Fevers, but in the prunella, by reason of the more potent and dominant seeds, the spirits of life yield and are convicted; in Fevers the tartar domineers, in prunella Sulphur.  
Atrophia is referred to the phthisis, as the effect to the 
Atrophia●  cause. The Atrophia is an error or a miscarriage of nutrition, whereby the body by 
Atrophia is a preternatural affect whereby the body is not nourished either in whole or part.  little and little decays and consumes. Therefore every affect of the heart, especially the Hectic Fever and the exulceration of the Lungs (because they weaken the vital spirit of all the parts) produce the atrophia. The cachexia rises from the bad and depraved concoction of the Ventricle, or Liver, the mechanical spirits being inquinated and depraved by the alumish, tartareous, and stiptical tinctures. The Cachexia is nothing else but a 
Cachexia is a bad and discoloured habit of the whole body caused from ill juice. The Dropsy is a plegmatical cachexia of the body accompanied with the tumour of the members.  beginning of the Dropsy, unless this hurt be soon removed it causes the Dropsy to be more firmly settled. For the Dropsy with his kinds hath his original from weak digestion and from the corrupt hardness and obstructions of the Liver, from which there ensues the depravation and error of nutrition. A disdain and loathing of meats accompanies the Dropsy, so that first the flesh pines away, then Tympanites 
The Tympanites is a Dropsy caused from the abundance of waterish and crass wind collected within the cavity of the Belly. Anasarcha is a Dropsy caused from the abundance of flemy humour diffused through the fleshy members of the whole body. The Ascites is a Dropsy caused especially from the abundance of waterish humour collected betwixt the peritonaeum and omentum, by the means of transudation.  succeeds in the place of that which is lost, and brings a copious lentosity or pliableness, or else the Anasarcha succeeds, which brings much clamminess, or lastly, Ascites succeeds, which brings as much. These which we have said do not repugn Paracels. when as he saith in his 2. book de tartaro tractat. 2. cap. 6. That the Dropsy is begot from resolved Salt for for the imbecility of the mechanical spirits there cannot be made a separation of the Salt from the nutriment; therefore a vaporous substance is conveyed through all the parts of the body, and where it floweth more often it makes cliffs in the skin by the corrosive virtue. Paracels. in the same place saith, that the phthisis and Hectical Fever are generated from dry Salt, the Dropsy from alumish Salt, which hath a most sharp force of penetrating, because it is made more subtle by the place of the Liver, and afterward it is strained; for a crass and incocted matter could not do this. The Salt of Alum causes a blue colour. The Dropsy in the Liver is caused from the Apostem, viz. if pricking be felt in the right side, not that the air undergoes the Apostem, but because the air and circumjacent mass effects the Apostem; the Liver is not putrified in death, but makes cuttings; when it gins to be cut or to have cliffs death, follows those cliffs. Lib. 1. param. de origine morbor. ex tribus substantits, and cap. 4. tract. 3. cap. 6. The Dropsy is a passion in the Liver caused from an alumish tartar by resolution of the proper nature; so also somewhat black and crass Urine in the Dropsy signifies the resolution of the principal members or bowels, so that death is eminent or present. Thurnens. in herbario sol.. 49. etc.  
First, remove the obstruction of the Liver by resolving 
Cure.  and consuming the obstructing cause; All the obstructions of the Liver are removed by the essence of the common Mercury and Antimony. Paracels. l. 2. de viribus membrorum, cap. 6. So also the spirit of Salt and common Vitriol. Besides the opening Remedies give, viz. the fat of Yew applied to the Liver hot in a linen cloth. The essence of Time cures all diseases of the Liver. Paracels. de rebus naturalibus, cap. 7. sub titulo sulphuris, saith, that the obstructions of the Liver are abolished by these; Take of the syrup of the roots of cicha in the morning with a fasting stomach, but do not take it at night, for so the obstructions would be augmented; or take the syrup of the roots according to Fernelius. Ale with Betony tempered cureth the obstructed Liver. The subtlety of Camphora and Sulphur opens the obstruction of the Liver. Thurnens. in Pisone, lib. 4. cap. 7. saith, that baths open the obstructions. Read Rulandus and Sheuriterus, where you may see these hot confections remove the obstructions of the Liver and water betwixt the skin, namely, Dialacca, Diacurcuma, and Diacatholicum, so also opening and apertive trochiskes, viz. made of Rheubarb, Liverwort, 
The essence of Schordion is very good for the illaffected Liver, lib. 2. de viribus memb. cap. 6.  and Myrrh; by long continuance the Liver gins to putrify, which putrefaction is cured by the water of the stone Eat-flesh. Thurnens. lib. 4. cap. 7. The stone cabrates cures the tumors of the Spleen and Liver. Barth. Anglus, lib. 6. cap. 18. Read Galen de arte curativa, lib. 2. cap. 6. Phrisius in speculo part. 4. lib. 2. tractat. 3. cap. 3. There must be a preparation of Silver administered to the debilitated and weakened Liver, which Paracelsus delivers tract. 5. praeparationum, lib. 1. fol 50. Paracels. (lib. 1. param. de curatione hydropis, & cap. 4. de origine morbor. ex tribus principiis) teaches, that resolved Salt expels and corroborates nature, namely, that it may separate the pure from the impure, as also that the resolved Salt in the body consumes by the virtue of Mercury. In the cure of the Dropsy the oil or essence of Iron is very effective, for it exsiccates the superfluities of the body, and openeth the obstructions, and corroborates the bowels. Paracels. cured the Dropsy by the Diaphoretic or Precipitated Gold of life. The oil of common salt is a secret in the Dropsy, a few drops being taken of it every morning. Black Hellebor (otherwise dangerous and to be feared) is made very profitable and for good use by the spirit of wine and oil of Anise, and may be given safely ●o Children for the Dropsy and all melancholic affects. The Salt of Antimony given in wine is the great secret of the Dropsy, so also Mercury being prepared to loosen the essence of Sulphur, the Suphur of Gold (that is) the spirit of Gold, the tincture of Corals, the liquor of the Cedar, the oil of Wormwood. Read Theophrastus in his book de tempore. The Philosopher's stone cures all the kinds of the Dropsy. theophra. de tincture a physic. cap. 6. The oil of Vitriol in the water of Garden Endive, the spirit or quintessence of Vitriol from Copper in Aqua vitae are effective.  
The Ascites is cured by water out of the stone called 
As●ites.  Eat-flesh, so by the water of Vitriol. Thurnens. in pisone, lib. 7. cap. 7. & 9 theophra. Paracelsus, lib. 4. parag. sub. titulo de undimia, tractat. 5. lib. 1. praeparationum, under the title of de Jove seustanno, saith, take of purged tinn ℥. and of Antimony ℥ ij. let them be reverberated for the space of 24. hours, extract from this matter a tincture, and let the dosis be half a spoonful.  
The Tympanites is cured by waters drawn forth of 
Tympanites.  Sulphur, Pitch, and Musk, so also by the Barberry-tree, the Bay-tree, and Diamasonium, the field Mint, and thamarantha. Thurnens. in pisone, lib. 4. cap. 7. lib. 5. cap. 24. 25.  
The Anasarca is cured by the essence of Sulphur, 
Anasarca.  theophra. as also by the essence of Corals and oil of Antimony; let the drink of him that hath the Dropsy be well-water mixed with the spirit of Vitriol, this water exsiccates much the water of him that hath the Dropsy. The secret of Mercury of life cures all the kinds of the Dropsy, being rectified and compounded in Aqua vitae, and being administered it expels the peccant matter by sweat. Read Alexander Benedict▪ lib. 141. through the whole book. So Barthol. Anglus, lib. 7. cap. 51. (where he writes de sublimatione cheiri seu antimonii ex nigredine in albedine●●) saith, that the sublimation of Antimony taken in wine of life cures all the affects of the Liver, by freeing it from putrefaction and corruption, so that it 
Paracels. de virilus membror. lib. ●. cap. 6.  may separate the pure from the impure and transmutate the impure chyle, and make good blood, from which no disease rises: and it renovates and restores the pure blood by regenerating and transplanting the whole body, and by removing all filthiness and lepry. The liquor of Kali or Mercury is a great secret of the Liver and Dropsy, lib. 2. de viribus membror. cap. 6.  

Paracelsus Secret Mercurius vitae (aforesaid) is thus prepared.  
℞ well purged Quicksilver, sublime it from Salt Peter, calcind Vitriol, and Alum calcind; take of what sublimeth only that which lieth on the Caput mort. (which will be red as Cinaber) sublime that red again by itself; then dissolve it in an Aqua Regis made with Vitriol, Tartar, and Salarmoniac; being dissolved, distil off the Aqua Regis from it, and the Mercury remaining sublime again, so will it be white and crystalline; and is Mercury Essencificate. Take of that Mercury Essencificate and good Mineral Antimony ana▪ grind them well together, and distil the fat oil or Butter of Antimony.  
Take all that distilleth, put it in a small glass Cucurbite, and in Balneo abstract its phlegm till the remaining part be thick and crystalline, which put on a Marble to dissolve per deliquium, being dissolved, abstract again as much phlegm from it in gentle Balneo till it remain like crystal, than set it on a Marble to dissolve as before; and this work of abstracting the phlegm and dissolving the thick into oil, you must reiterate 4. times.  
Then have you Paraces. Secret Mercurius vitae, but not brought to maturity; and therefore it must be multiplied in virtue with adding a little of its own Radix, and often repeating the said solution of both together.  
He that understandeth the dignity of this Me ●icine, will be thankful for so clear a light to its discovery.    

CHAP. XXI. Of the diseases in the Receptacles of the Gall.  
OBstruction, Stone, Repletion, and emptying do 
Obstruction.  occupy and possess the Receptacle of the Gall. The obstruction is either of the passage through which Choler is conveyed from the Liver, or of that passage through which Choler is conveyed from the Gall to the Intestines. The obstruction is from tartar, as the obstruction of other parts, in both the belly is harder and most gross, the dregs are white, the Urine yellow, and so crass, that often they begin to be black. The Stone in 
The Stone.  the cavity of the gall congealeth black, yet smooth, and if it be di●t into water it will swim. It is conjectured to be of a sulphureous Nature, neither as those which are conveyed from the Reins or Bladder. The first matter of it lies in the bottom, and it is attracted by the Gall from the Liver. This stone causes the effusion of the Choler into the Ventricle, from whence divers diseases are got, but not of Choler alone, but the stone or tartar transmits' his flowers with the Choler unto the Vetricle; so the tartar of the gall is the cau●e of the Jaundice, viz. when it emits flowers with the gall into the whole body. The spirits of the tartareous flowers have a corrosive virtue, whereby they pierce through the pores of the skin and tincture the whole body. Paracelsus lib. de Icteritia, cap. 1. saith, that the Jaundice takes his Citrine colour from the commixtion of 
The Jaundice is a eachevia or bad habit of the whole body infecting the skin with a foul colour.  threefold Salt, namely, Sal entabicum, Sal vitriolatum, and the liquor of resolved Sulphur, for when these three commix they cause the original of the Jaundice and new colour, and according unto the subtlety of the hea●, the disease of them all is transparent or subtle, black or yellow, or white, etc. and so of the rest of the colours. Et ibidem. The Jaundice cometh with a trembling and heat, and it is not purged, because Minerals are not cured by purgations. There is no tincture in the Spleen, so that it cannot produce the Jaundice, neither doth it tincture; 
Jaundice. Black. Citrine.  so that black Jaundice is not from the Spleen. The Citrine Jaundice consists of Ental, Vitriol, and liquid Sulphur, and black Musk, and dissolved Vitriol and Sulphur. The green Jaundice is from the six forenamed. 
Green. Pale.  The pale is from a cut, mercurial liquors, and white Vitriol. Paracels. makes the Jaundice sevenfold in regard of the seven principal members from whence many chronical diseases arise. The Jaundice which is from the tartar of the gall is incurable in regard of the specifical Remedies, seeing the spirits of tartar which tincture the body are stronger. This disease is mortal when any hath long conflicted with it, and then other symptoms invade. The Jaundice sometime follows the Plague. Read the tractat of Conradius de febre Hungar. cap. 26. when the Plague hath assailed in any Region and gins to cease, then in the place of it the Jaundice is wont to succeed. The Jaundice as an Astral disease becomes an Epidemical disease, and they are the Relics of the poison of the Plague: Therefore who so endeavours to cure the Jaundie, it is necessary that he prepare (as in the curing of the Plague) with Diaphoreticks and Alexipharmacal medicines. The liquor of Vitriol is the best medicine to take away the obstructions of the gall, and so is the oil of colchitar. The oil or essence of Iron is the proper heaven of the gall, which is able to expel the contraries from his Globes. Thom. Muffetus in dialogo, fol. 45. Fallopius, and Hector Nonnius a man of 
The seed of Henbane is a notable Remedy against anger, if from it the tincture be caused.  great Experience and Learning, affirm and commend highly the Saffron of Iron for the curing of the Jaundice, and for the removing of the obstructions of the Milt.  
The effusion of the gall is caused from tartar or stone 
The effusion of the gall.  of the gall; let that tartar be dissolved, reduced and consumed, and there is made the true cure. This resolution, reduction, and consumption is caused by Antimony or Cheiri, as also by precipitated Mercury; for when the flowers of tartar are resolved, Antimony (being of the nature of a confection) expels surperfluous Choler, from which there arises the Colic, the Iliack, the contracture, the trembling, and many other diseases of the Ventricle. Rheubarb, and flowers of Antimony taken in wine of life consumes it. Read lib. 2. de viribus membror. cap. 11. & 12. Paracelsus in his book de Ictericis professeth that the blue Jaundice which is the beginning of the lepry may be cured by Antimony, so likewise he cures all the affections of the gall by Antimony. Lib. 2. de viribus membror. cap. 12. Precipitated Mercury is an excellent medicament, for these two medicaments of Mercury and Antimony expel the Jaundice which is incurable in regard of specifical medicaments. The specifical Remedies are these, Red Mint, Fengreek, Betony, Savory, false Ditany, Lavender, Spicknard, Diarrhodon Abbatis, flores trinitatis, Gold and Rheubarb. Phrisius says the interior flesh or substance of Oranges. Triasantalon is also a specifical Remedy of the Jaundice, which is proved from the signed art; so also the yellow pellicle or skin taken from the feet or bellies of chickens, and Succory, and Garden Endive, from the signed art which the Slei call anguilla● put it in the forks of the breast or place of the gall, and it extracts the Jaundice; prescribe also that the patiented make his Urine upon a clean linen cloth, hang in the Sun and dry it, and when he makes water again, let him make it upon such a cloth and hang in the Sun as before, and so afterwards the  become yellow or of a Citrine colour, and the patiented gins to wax well, so by the air which is a most subtle Element the Jaundice is cured. Rebisola (which 
Paracels. Tom. 7 fol. 371.  is become a cocted and an exactly despumed Urine) is the Salt of the Urine, and it is the secret in the Jaundice. Centaurea minor or Feverwort, which they call  terrae, is counted a secret in the Jaundice; so likewise the essence of Centory, Almond, and Bitterwort, are counted secrets, etc. The living Spider hanged about the neck (in a Nutshell) upon the fork of the breast until the disease be expelled, which is in five or six day's space at the death of the Spider. This specifical is to be applied when the Jaundice is an Epidemical disease. The Jaundice of the principal members is thus to be known, namely, when it cannot be cured by the help of purgations. In brief, all diseases which cannot be helped by the help of purgations, consist of Jaundice, unless certain and apparent significations of the tartar or the other disease be repugned; from hence are many chronical diseases. These are signs of all the members, viz. 
The colour of the face from the Liver.  debilitation, compression of the stomach, heaviness of the shoulders, pain of the back, pain of the backbone and principal members, loathing, disdain of meat, defect of sleep, and that at length they become to have the Paralysis; the cure of this is made by Diaphoreticks of Mercury and Antimony. If one which hath the tartar be put into a bath the pain is quickly expelled by Raperoots.   

CHAP. XXII. Of the Diseases of the Milt, and the Causes and Signs of them.  
THe more grievous diseases of the Milt 
The Apostem of the Milt is a tumour caused from crass and lent humour in the substance of the Milt, besides Nature. The Schirrus is when the humour thickneth and hardeneth in the Milt by reason of the resolution of humid and small parts by heat. The inflammation is when the humour boileth in the Milt and so distends the substance of it and makes a tumour preternaturally.  are the distending tumour, the obstruction, the Schirrhus and inflammation. Read the Galenists and Symphorianus for the causes of these diseases, etc. The cure. The liquor of tartar expels all the affects of the Milt. Paracels. lib. 2. de viribus memb. cap. 8. so also the oil of Tamarisk, and the tincture of Hearts-tongue cure all the affects of the Milt. Those medicaments do also the same, which resolve, reduce, and consume the tartar, and which open obstructions. The water of Sulphur and Pitch or Bitumen open obstructions, so doth Ale made with Hearts-tongue. Barthol. Anglus lib. 16. cap. 45. Hot iron if it be extinguished often in wine or milk it makes the wine or milk to cure the diseases of the Milt and other diseases. The general medicine of the Galenists against all the affects of the Milt is the root China. Concerning the Liver and Spleen indurated read Galen de arte curativa, lib. 2. cap. 5. Paracelsus de morb. tartareis, cap. 14. In the tartar all the kinds of poison are, when the poison of tartar and the flowers of tartar go forth and disperse, they infect the vital Elements.   

CHAP. XXIII. Of the diseases of the middle of the bowels or Mesenterium of that part which is called Pancreas.  
COncerning the tartar of the Mesaraical veins and the symptoms thereof read Paracels. lib. 3. paramir. de origine morbor. ex tribus principiis, & parag. lib. 1. de tartaro tractat. 2. cap. 3. Tartar is begot in all the cavities, passages and vessels of the whole body, as also in the Mesentery and mesaraical veins which are conveyed from the Belly to the Liver. Tartar being heaped and collected by daily nutrition and impression, at length obstructs the veins, whereby aliment may less be able to attract aliment from the Liver. These veins being obstructed, the Liver and parts of the body being destitute of aliment, fall into pining and consumption. But when that tartar sends forth his flowers (which are the poison of tartar, for in the tartar all the kinds of poison are which are endued with malignant qualities) than they infect the vital Elements, from whence inflammations and other incommodities issue. Fernelius a most Judicious man writes thus of the mesenterium, and that which is called pancreas, lib. 6. de partium morbis & symptomatis, cap. 7. I affirm (saith he) and profess, that I have oftentimes marked the causes in these places of the choler, melancholy, Diarrhaea, dysenteria, cachexia, atrophia, languor of lingting and erring Fevers, and lastly of occult diseases, by whose expulsion and removal health is restored. Obscurity hath been a cause to many of ignorance, and why the affects of these parts are pretermitted and not celebrated in the writs of old writers. The 
The cure.  tartar in the mesentery and mesaraical veins (which is often the cause of the phthisis, fever, inflammation, and most grievous diseases as well chronical as acute) is resolved, reduced and consumed by true precipitated Mercury; so also the confections of Antimony which works by vomit and stool. Little or nothing is effected by other medicaments in this case, the inflammation being present Diaphoreticks and such as corroborate nature and the vital Elements are to be administered, of which we have often spoken.  

The said true precipitated Mercury prepare thus.  
℞ pure crude Mercury, dissolve it in good Aquafortis (made with two parts Vitriol and one part Salt Peter) being all dissolved, distil off all the Aquafortis (at last with strong fire) and then put fresh Aquafortis upon the remaining Mercury, which also distil from it again, and so do the third time with fresh Aquafortis; so will the Mercury remain behind red as Cinaber, upon which pour a well rectified oil of Vitriol and distil it off strongly again, then pour it on again and distil it off as before; thus cohobate with the same oil of Vitriol six times, and after that with good spirit of wine ten times, then with the distilled water of Bugloss and Borage dulcify it: Lastly, neal it red hot in a crucible, and so is the true precipitated Mercury finished.    

CHAP. XXIV. Of the diseases of the Intestines and their Causes and Signs.  
THe more grievous diseases of the Intestines are the Obstruction, Astriction, Inflammation, Imposthume and Ulcer. The obstruction interpels and hinders either the descending of the aliment, or the evacuation of excrements which are especially functions of the Intestines. The Obstruction of the Intestines according to Paracelsus is caused from tartar which is generated in 
Lib. 1. de tartaro tract. ●● cap. 2. fol. 224.  the Intestines when the salt of the thing and the salt of Nature are commixed, and when the excrements of the belly stay longer in the Intestines. This commixtion if it be continual and increased by little and little, by the efficacy of heat at last it doth so incrass that it obstructs the Intestines altogether, and doth (as it were) kill them, and▪ becometh the cause of occult and difficult diseases. Fernelius saith, we testify that these are true which (notwithstanding) are not thought probable unto Galen. This tartareous and styptic matter (being collected long in the cavities of Colon and the blind gut) sometime congeals into stones which stop the way altogether for the excrements, and hinders them whereby they may less be able to descend to the belly; when these hurts are present, the courage and strength fails, and there is a crudity of the Ventricle, and a slow dejection of the belly, and much wind do make a noise. The coarctation and straitness of the Intestines is somewhat like the obstruction, and it is caused by the virtue of those which are ingested or carried in, whether they be meats or astringent glisters. But this is frequent from the tumour of the mesenterium or bowels pressing the Intestines. The inflammation also doth happen unto the Intestines, when the seeds of Arsenic, Sulphur, and Auripigmentam are resolved in them. Then a pain at first sharp and lancing is begot fixed in the same place. The burning Fever and frustrate desire of sitting concomitates and accompanies this inflammation. The imposthume being burst there comes forth at first a filthy and excrementitious filth, afterward a white and concocted out of the fundament, and it is either dreggish or somewhat before the dregs in which it is wont to be cleansed and expelled, and then the pain, fever and other symptoms are mitigated, and the belly (the obstacle being removed) doth freely avoid, yet there is an Ulcer remaining from the Imposthume and Tenasm. This pain is fixed, of whose sense the Intestines are debilitated; oftentimes they depose their load and belch forth sometime a bloody, sometime a purulent filthiness, and that if it be hollow, because it consists in the humid part, and that which is easily passed through, it remains long filthy, and scarcely at last is obducted and covered with a scar; unless heed be taken diligently it almost ends in a Fistula or Cancer.  
He that will resolve the tartar and open the obstruction 
The cure. Observation.  in the obstruction of the Intestines, must not apply any glister unto the patiented as they most use to do. But apply unto him a hot cloth with the fat of Yew, and put it upon the place of the belly, afterwards give him inwardly the spirit of Turpentine which resolves the tartar, that the excrements may descend unto the belly, and that they be evacuated by the accustomed way. The Ulcer which is wont to concur in the Intestines is cured by vulnerary simples in a vulnerary potion. These are the simples hyrundinaria, centaurea, and pyrola, boil them together with wine in a vessel well stopped until the Consumption, afterward in a vessel full of water.   

CHAP. XXV. Of the Symptoms of the Intestines, and their Causes and Signs.  
THe Colic passion is as grievous, as if 
The Colic passion is a grievous and intolerable pain caused in the inferior and crass Intestines with the constipation of the belly.  one have a stone impressed in the one Ureter, or be boared through with a wimble in the affected place, as Galen speaks of himself, lib. 2. cap. 5. de locis affectis. Concerning from whence the kinds of the Colic read Seu. fol. 240. According to theophra. lib. 1. de tribus principiis, cap. 5. The Colic is caused from Salt predominating in the Intestines, and it produces divers kinds of the Colic. One kind when the Salt is resolved, another when it is too much hardened. So also ●ractat. 4. de origine morbor. ex tartaro, he saith, that the Colic is begot from the effusion of choler, which is thus to be understood, when the tartar of the gall sends forth his flowers, it with the choler produces the Colic; so also de tartaro cap. 11. The Colic and 
Iliacapassio is a grievous and intolerable pain caused in the superior and small guts with the constipation of the belly.  the Iliack are begot from tartar and not from humours. In the Colic there are three potent properties of the principles, the acute suddenly penetrates by his vaporous sowrness infecting the continuated parts. They do not emit and send forth spirital resolutions endued with the same faculties at the first, from which the contracture at length ariseth. Concerning the cause of the contracture which ariseth from the Colic read the book de membror. contract. tract. 1. cap. 3. Oftentimes there happen contagious impressions (of them which have the Colic) unto the Anatomy of the Ventricle, which cause loathing, vomiting, and other symptoms of the Ventricle. You may read a more full and perspicuous explication of the Generation of the Colic in Davus, fol. 238, 239, 240. Concerning the Iliack, Lientery, 
The Lientery is a flux of the belly wherewith the meat is forthwith avoided, especially by stool, either crude or somewhat digested.  or Caeliacal passion, read the Galenists. The cause of the colic passion is not crudeness nor the weak concoction of the belly, but the bad distribution of the chyle, which is caused for the obstruction of the mensenterium, Milt, or Liver, or the imbecility of the attracting faculty, or for the immoderate abundance of aliments (especially of unsettled and fugitive fruits) and of drink. All the superfluous humour being evacuated the flux ceaseth voluntarily, sometime the same day it began, sometime on the second or third day. Hypocrates lib. de affectibus, saith, that in the Lientery the meats succeed not putrifacted and liquid, there is no pain, and the body is attenuated. Concerning this disease read more at large in Galen in Aphoris. Hypocrates Cem. 6. Sect. 1. & Comment. 4. Sectione 17. Barthol. Anglus, lib. 7. cap. 50. Phrisius in speculo part. 4. Alexander Benedictus, lib. 20. cap. 7. & 8. theophra. lib. 1. parag. de morbo dissoluto. Theophrastus makes the cause to be corrupted and resolved Salt, he saith, that every lose disease is ruled by Salt, as the Dysentery, 
The Diarrhea is a flux of the belly whereby humours especially excrementitious are avoided immoderately by the stool without exulceration of the guts. The Dysentery is a flux of the belly whereby bloody humour is avoided by the stool.  Diarrhaea, and Lientery, therefore the cure must be made by Salts and Sulphurs, in lib. de tribus principiis, cap. 5. Concerning the Diarrhaea, read the Galenists. The Colliquation or melting away of the Intestines may be referred to the Diarrhaea, in which that which proceeds from within seems as it were perfused with fat or oil; hence it comes to pass that the substance of fat or flesh, or of solid parts being newly congealed may melt and flow away into the bounch by the protracting disease. This kind of flux is very usual unto those which have the pestilence, fever, and melting causes, the Hectic and Phthisis, sometime to those that have the atrophia and inflammations of the bowels. The Dysentery is a difficulty of the belly. Hypocrates seems to take it not for the Ulceration of the Intestines (as most Physicians do) but for the bloody flux of the Intestines. Celsus makes the Dysentery simply to be wring. Hypocrates de affect. saith, this disease is begot when Choler and Phlegm burden the veins and belly. The blood corrupts, and the corrupted departs. The Intestine is diseased, gnawed, and exulcerated. This disease becomes long, laborious, and mortal; if the patiented have a strong body he may be cured, and there is hope of life, but if the belly be melted and altogether ulcerated, there is no hope of life.  
The principal cause of the Dysentery is God's punishment, which is set down Levit. 26. and Deut. 28. God punishing man useth second causes as his instruments, and infects the air with the properties of Saturn, Arsenic, Colocynth, and Ellebor, which men attracting by breathing do inquinate and corrupt the Balsam of life, & their body is transmutated by those corrosives & purging tinctures; so that the excrements may eject and cast forth the humid radical nutriment by the superior 
The bloody dejection of the belly  and inferior members. The bloody dejection of the belly is seldom caused of the imbecility of the Liver, often from the opened internal Haemorrhoides.  
The Lumbrici or worms (especially of all the parts 
The Lumbricy are great worms.  of the body) do occupy and corrode the guts. And these worms are of three kinds, round, broad and long, small and short, concerning which read Galen in Aphoris. Hippocrat. Comment. 6. Sectione 26. Concerning the Causes and Signs thereof read the Galenists.  
The Colic and the Iliack differ. 1. The Colic is 
The difference of the Colic and the Iliack.  in the gut which is called Colon, but the Iliack is in the small gut which is called Ileon. 2. The Iliack is above the Navel below the Ribs. The Colic is below the Navel. 3. The pain of the Iliack is greater than the pain of the Colic. 4. The Iliack casts forth excrements and worms by Vomiting, but so doth not the Colic. theophra. saith, that the Iliack passion (of which we speak) in the obstruction of the guts rises from tartar, which sticks in the small guts.  
Mix the fat of Yew with the oil of distilled Chammomum, 
The Cure of the Iliack.  dip a linen cloth in it and put it upon the affected place, and if the pain cease not, give somewhat inwardly, and this dissolves the tartar; so also anoint the affected place with the oil of Juniper and Laurel-berries. Barth. Anglus, lib. 7. cap. 8. It is cured also by the Salt and oil of common Salt or Sea-salt or Salgemmae. Thurnens. in pisone, lib. 4. cap. 7. lib. 5. cap. 7.  
The Colic is cured by the spirit of Vitriol three or 
The cure of the Colic.  four drops of it being taken in water, or by the Balm of Sulphur or oil of Turpentine. The Colic is begot from Salt, therefore it is necessary that man's Salt and natural Salt of man's body be corrected by the Elemented Salts. All kinds of stones which are found in the heads of Fishes being bruised and given in wine mitigate the cholical passion, and bruise the stone which lieth fixed in the Reins. theophra. saith, that the constipation is to be removed and taken away by the quintessence of Corals, and it cures the Colic; so also anoint the belly with the oil of Chammomum and put upon the round of the belly an hot ointment and a hot cloth. The water of Quicksilver doth altogether expel the Colic, it hath a sour taste, whose process is thus. Quicksilver is 
The preparation of the water 〈◊〉 Quicksilver.  first reduced into water, then infuse other crude and purged Quicksilver into half of this water which turns into water and ascends the vessel. Twelve or thirteen, drops of the spirit of Turpentine administered in the appropriated, or alone, is a most present Remedy, so is 
The cure of the Caeliaca▪  Laudanum Opiatum. The cure of the Caeliaca is, that the obstruction of the Milt, Mesenterium, or Liver be taken away with medicaments which resolve the tartar, and that the attractive virtue be strengthened. For the curing of the Leintery, let the tartar be expelled with the medicaments mentioned above in the obstruction. Quercit. de medic. Spagir. praeparat. cap. 3. saith, that the Spagirici extract a most subtle substance our of Iron (especially out of steel) which they make thinner than the water of the fornance. And they prepare their crocus Martis, forth of which they make an oil for the Diarrhaea, Lienteria, and Dysenteria and flux of the Liver, and the corroboration of the Ventricle, and all the Haemorrhaegies both internal and external, it is a most excellent medicine and no biting medicine if the conserve of Roses be mixed with it. Read the cited places. There is a Caution to be annexed, that the flux of the belly must not be stayed too unseasonably and too suddenly with astringent medicines, for that is wont to be done (for the most part) with the danger of life. Such medicaments are to be given which strengthen Nature, that it may expel contraries, for it hath known best the mean and limit of staying or stopping; neither are purgging medicines to be given, which the Galenists counsel. Terrasigillata with the common Lemnia put in the drink, and let him still drink of it (and sometime a piece of Lutum put to) cures the Lyentery, the Diarrhaea, the Dysentery, and divers fluxes of the belly. Johannes Montanus saith, that he cured very many with this medicament. The Diarrhaea is cured by the water of the stone called Eat-flesh, or by terra sigillata, especially by the red terrasigillata, or Lemnia Austriaca, which is found and digged not far of from Neustadium. Read theophra. lib. 1. parag. Titled de morbo dissoluto, so also the first tract. lib. 1. praeparationum, & lib. 1. tract. 2. praepar. & tract. 3.  
The general preservative method for the Dysentery is 
The preservative method.  reconciliation with God, and in the next the air is to be altered with Laurel-berries and White-ash. Let them take of Lingwort and Pimpernel ana. ℥ ss. of black and white Frankincense ℥. of Citrine and white Amber ℥. of Mastic, Asedulcis, and Camphora ana. ℥. Let them be pulverised and commixed and insperst upon to coals. Thirdly, the body is to be purged from impurities, and there must be a temperate diet. Fourthly, Alexipharmical and Diaphoretick medicines or pestilential potions are to be administered. One day in the morning let him take of Alexipharmical Medicines about the quantity of two Pease. The next day let him take three drops of Diaphoretic or Pestilential potion in a convenient drink. This preserves from all infections, and strengthens the balsam of nature.  
As soon as any shall feel himself infected let him take 
The Curative method.  of Alexipharmicum— the next day— of the Pestilential potion or our Diaphoretic; and this every other day, he ought to continue some few days in taking of the Pestilential potion or Alexipharmicum, until the poison be altogether expelled. All those have erred exceedingly which have endeavoured according to Galen to cure the Dysentery without antidotons & expulsion of poison, which experience testifies. After the expulsion of the poison let him use appropriated curatives prepared Spagirically about the magnitude of a bean, until the Flux be staunched altogether. Let the younger sort take of it about the quantity of a pease; If that the sucking babes have this disease let their nurses take this medicine, as also let the children take it in their milk. The Curative is extracted from these which follow, viz. from a piece 
The description of the Curative.  of Armenian clay, crocus Martis, terrasigillata, strigoum, Corals, Haematites, Tormentill, Shepherd's purse, Plantain, Bittany, the yellow Gallingale, Mastic, Frankincense, and red Saunders. Because they have almost lost their strength, and have sought the Physician too late, they must take the Laudanum of Paracelsus, to the younger sort five grains must be given, to those which are come to age, ten grains must be given. This is the most notable medicament, whereby most dangerous symptoms are cured. Read Paracels. lib. 1. de morbo dissoluto.  
The spirit of Vitriol by his sourness kills those 
The Cure of the Worms.  worms, four drops of it in broth, drink or meat; and the flowers of Sulphur, and Salt of Sulphur, do profit wonderfully. The citrine Stecados boiled in wine expels all worms out of the belly. The same is wrought by the oil of wormwood anointed upon the Navel. The oil of bitter Almonds expels worms by bitterness. Take an ox's gall whole, and put it upon the Navel of the child, and all the worms will fly out of the body. Take earthworms dried and pulverised in milk or other liquor, and they will expel all worms through the belly. theophra. in lib. de vermibus Cap. 10. Read the preparation of Tinn, Copper, and Turpentine. Theophrastus bids us take against the worms, embalmed ale, and drink it with wormwood. So also with bruised Juniper it kills the worms. Centoryexpels and kills all the worms. The flowers of Maudlin decocted in wine make the worms come forth. The water of the flowers of Peach, and the extract of the flowers of the Birch being mixed and administered, or every one given by itself expels the worms. The powder of Tormentel effects the same, Thurnens. lib. 2. Cap. 15. in Pisone.   

CHAP. XXVI. Of the diseases of the Fundament.  
THese diseases do happen unto the fundament, viz. Inflammation, Impostume, Fistula, Rhagades, Scissura, Condyloma, and Haemorrhois. The inflammation is 
The inflammation of the fundament.  often wont to be caused in the fundament when the blood sends forth the flowers of the seed of Arsenic, and deposes the Sulphureous Arsenical seeds in the flesh. The Impostume remains from the inflammation, which oftener bursts forth in the cavity of the rectum intestinum, then in the skin, though very much filth sooner prepares a way in the softer parts. The Impostume being burst, the Ulcer remains purulent and filthy; and that in a short time degenerates into the Fistula. The Rhagades rise from the salt of the Haemorrhoides, yet it is 
The Rhagades are Cliffs or long Cuts of the lips of the Fundament.  an acute salt, etc. There are long ulcers of the Fundament by which the laps of the compassing muscle of the strait gut are cut like to those which dilacerate the under lip, hands and feet. The Condyloma is a tubercle or push begot 
The Condyloma or Ficus is a little red tubercle about t●e circle of the Fundament, strait in the root, yet broad in the top. The Haemorrhoides are the Flux of blood forth of the Orifices of those veins which are opened.  in the side of the Fundament like a Wart, Grape, or Mulberry. The Haemorrhoides is the opening of the mouth of the veyn which is in the fundament, from whence the blood flows, as we see at many times of the year. It is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the blood flows through it. They call the Ficus Morsca or Morsica. The Fundament falls down sometime of itself, sometime by the violence of 
The falling of the Fundament is a hanging forth of the Gut of the Fundament without the Orifice of the Fundament.  avoiding, and the compassing muscle of the strait gut is wholly inverted and turned. The cause is the resolution or looseness of the muscle, caused from the abundant perfusion of humour, by which reason it is observed that this disease is usual both to children and those which are come to years.  
If any Inflammation happen it is to be cured by Diaphoreticks. 
The Cure.  If an Ulcer remain from the Impostume (when as it is not rightly cured by external medicaments) it is to be cured by internal medicaments and potions. The Rhagades and Condyloma are cured by the oil of Turpentine and Cammomum, and 'nointing of Eggs. So also by the Salt of Pellitory brought into liquor. Paenotus tract. de sale, fol. 241. saith, that the Haemorrhois and the blind and external Ficus or Marsea is cured by the water of Mercury, Thurnens. in Pisone lib. 4. Cap. 7. So also by the water of Sulphur, Pitch and Musk. So also by herbs, as Fengreek, false Ditany, Dodder, and Lunary. So in Pisone lib. 5. Cap. 2. anoint with the balsam of Sulphur of Rulandus. Paracels. de natura rerum, lib. 9 not far from the end, saith that this disease may be cured by the oil of Turpentine, Cammomum and eggs. Let it be opened with corrosives (as other ulcers) but yet with such as do not hurt the strait gut, as are white Vitriol Atramentum or black pitch. The oil of the Laurel, and oleum Hispanicum are applied to stir up the internal Haemorrhoids. The brayed Onion is good to stay the Flux of the Haemorrhoides. Hog's Fennil applied after the manner of an emplaster, and Rubifolia administered with the anointed fruit of Palm are good for the same. Read Theophrastus lib. 1. praeparat. tract. 11. The oil of Corals, and the oil of Iron, have the preeminency in this cure, and they are true medicaments from anatomy and signed art. In the curing of the falling down of the fundament astringent Medicines are to be administered. Take of the Armenian earth prepared, of Mastic, the blossom of the wild Pomegranate, Capula, Acorn, and Sage, mix them and make a powder, sprinkle this powder upon a linen cloth, and put it in the fundament, and thereby the ligaments of the Fundament are strengthened, and the gut Colon which went forth.  

The said Oil of Iron is thus prepared.  
℞ good spirit of Salt, and as much true spirit of Vitriol; distil them over together, and look well to your fire, le●t the glass break; in that double spirit dissolve clean filings of Needles; filter the solution through brown paper, than put it in a glass Cucurbite, set thereon an Alembick, lute a large receiver to it, then give fire by degrees, distilling first the fleam; then (with stronger fire) the Spirits, so long as any will come over; then let it cool; and in the Alembick, you shall find flowers, which set in a cool and moist air; and they will dissolve into pure red Oil, which keep for you use.    

CHAP. XXVII. Of the Diseases of the Reins, their causes and signs.  
FEw diseases happen unto the reins, viz. 
theophra. lib. de tartaro ●ract. 3. Cap. 3. fol. 233.  The Inflammation, the Obstruction, the Impostume, and the Ulcer. The Inflammation of the reins according unto more sound philosophy, is begot from the being of poison of Sulphur, Antimony, and Arsenic in other parts of the body, so likewise in the reins. Lithiasis is a general word signifying the Stone of the reins and 
The stony passion is a preternatural straightness in the cavity and passage of the reins, caused from the obstructing stone.  of the bladder. According unto the Galenists the stone is begot in five places of man's body, in the lungs, guts, reins, bladder, and the jawbone. But experience witnesseth that they are generated in the brain, mesenterium, milt, liver, ventricle, matrix, joints, and many other places of the body, and this is confirmed by the industry and diligence of anatomists. Fernelius makes a more effective 
De part. morb. & sympt. lib. 6. Cap. 12.  and frequent cause of the stone then the galenists, he saith, whosoever hath derived the inbred, slimy, and stony constitution from his parents will scarcely by any means escue the Stone, because this disease is most hereditary; So that the Stone is procreated in the reins of many. The Stone of the reins according to Paracelsus is generated from the tartar of blood and urine. Read the book de morbis tartareis, Cap. 13. fol. 304. And of the Mechanical process of the generation of the stone of the reins and the bladder. From hence the substance of the reins is thrusted forth into an hollow and pulled out, and divulsing a part of the rein to which it cleaves without the sense of pain, and as it were dilacerating or tearing it, it produceth a filth which is avoided with the urine, and makes it crass, turbulent, and somewhat black. The stone of the bladder, if it be little (not long after) it comes to the head of the Ureters, from whence it proceeds into the bladder which great violence, and most intolerable Nephritical pain. If it be somewhat crasser, rough, and sharp, it sticks longer in the passage, and dilacerates the Ureter with a great torment, it remains in the capacity by reason of the thickness of it, and because the passage of the Ureter is not broad enough. The Nephritical pain is a most cruel torment of the reins, or else of the Ureter, which certainly hath an excellent sense. This pain is nothing but a paroxysm of the Stone sticking in the reins or ureter. This pain is usual and frequent unto many.  
The inflammation is cured by the expulsion of poison 
The Cure.  by Diaphoreticks. The obstruction of the reins is cured by the subtlety and secret of Copper. Amongst these secrets the essence of the Vitriol of copper bears the preeminence, which by great virtue and power openeth the obstructions of the reins, and expels the enemy very strongly and effectually. The Nephritical stone brought from nova Hispania, is commended to be effective in the Nephritis or Stone of the reins and pain of the Stomach, by an occult and hidden faculty, if so be it be hanged about the neck. For this cause the Indians carry it, which hath divers colours. It is affirmed to have such virtue, that if it be hanged on the arm, and carried about the patient will forthwith be lightened, and the pain diminished, and the most of the sand and stone expelled. If any shall make a bracelet of that stone, which he may carry about with him continually, the patient shall be affected with no pain of the stone while he carries it so. The same effect is seen in the Nephritical wood which hath most effective virtues in the affects of the reins, the difficulty of Urine, in the obstruction of the Liver and Milt, (whether it be decocted, or drunk in wine) or any commotion of the humours, which is wont almost to follow other medicines, or any other more exquisite order of the diet, so that it be moderate, that it do not strangle the admirable medicamental virtues of this wood. Read Phrissus in speculo part. 4. lib. 4. tract. 4. cap. 2. Barthol. Anglus lib. 7. cap. 54. Alexander Benedictus lib. 22. Let those which have the stone in the reins drink ale, seasoned with Betony, berries of Laurel, Peniroyal, or Mugwort. So also take the ashes of greater Beans, and pour them forth into wine, and drink every day of it. This drink is very good for those which have the Dropsy by reason of the salt of beans it dissolves the tartar of the reins. Dialacca, Lithou dribondia, Calamenthum, Diatrion, Pepperwort, and Diasulphur are effective; 3 drops of the oil of rectified Vitriol given every morning in the water of Petrosiline, are likewise effective. The spirit of Vitriol accomplisheth the same. Quercit. de mod. spagir. praeparat. fol. 98. Many through all Germany and Italy, use the spirit and oil of Vitriol for the Epilepsy, and the cure of the Stone and Asthma, and that with great profit and utility; for the stone of the reins and bladder is nothing but a tartar or salt of tartar. The spirits of Turpentine or Vitriol administered in the spirit of wine resolve and expel the stony matter. Lapis rubeus bruiseth the stone; This rubeus is found almost in all sown sparages, and it is very new, because these sparages be very rare which want it. Lapis Judaicus which is generated in Jury, and Lapis Lynacrius, or the stone which is generated of the urine of the animal Linx or spotted Beast by the generation of Amber, because as Amber at the touch attracts chaff, so it attracts the stony matter. Quercitanus in his answer to Anbertus, fol. 13. etc. saith, that the stone of Sporage, adusted glass moistened with goat's blood, the ashes of Cockles, the calcinated stone of Jury, and the bone of Cuttlefish, do wonderfully profit the stone of the reins or tartar, the reason is, because salt resolves, for salt resolves the stone and expels it by urine, & fol. 13. saith, that amongst the rest of the medicaments, which cure the stone, reverberated crystal is to be numbered, from which at length salt is extracted, by whose resolution there is made a most excellent oil in the moisture for to remove all the obstructions of the bowels, de spagir. med. praeparat. fol. 111. A specifical remedy, and often proved by experience for the expelling of the stone of the reins, which is thus made; take the little stones which are found in March in the ventricle of an Ox, with white wine; so also in May, there is found a little stone in the bladder of the gall of the Ox, which if it be put in wine it gets a Saffron colour, the taste being a little changed, let the patiented drink of this being daily affused or sprinkled with new wine until the stone which is put in the wine be consumed; by this means it is approved by experience that the stone will be bruised and diminished; so also the black and red pease is effective, because the decoction of red pease is very diuretic and wholesome to those which are troubled with the stone. The black pease cures poisons and bruises the stone. The seed of the herb Saxifrage and White-plant especially cures the stone of the reins. There are some gums which expel the stone, as the gum of Cherry trees drunk with wine. There are some stones as Lyncurias which heals the stillicidium or dropping of urine, and being drunk expels the stone. So also there are some herbs and roots, as Sorrel, Seaholm, Betony, Vervin, Scordion, Mugwort, the root of Dog's tooth, Sperage, Penniroyal, Five finger grass, the  of the Fir tree, water Nosemart, the root of the lesser Pimpernel, and the root of the Nettle got in a dry place; so the blood of the Goat breaks the Adamant, as also the Stone; so also the powder of a Hare, a Hedge-sparrow,  glass, the Lark, the stone in the bladder of a Boar, the little bone taken forth of the hinder joint of the Hare, the bones of the Medlar, Stonecrop, the gum of plums, Corals, and little stones of the Lobster-fish, and those stones which are found in the heads of some fishes, the shells of eggs, forth of which young ones are excluded.   

CHAP. XXVIII. Of the diseases of the Bladder, Causes and Signs.  
THe bladder is more often affected 
The strong passion of the bladder is nothing but a straightness caused in the neck of the bladder from an obstructing stone.  with the Stone, but very seldom with the Inflammation and Impostume, sometime with the Exulceration. The stone of the bladder is twofold, 1. is in uncoth parts (that is) that which depends of the excrement of meat and drink, which is conveyed from the ventricle to the reins, and from thence to the bladder. The 2. is a tartar, which proceeds from the salt of urine of blood, and it proceeds from the excrement of tartar or flesh. The stone of the bladder is generated from the salt of urine by the Element of fire of the Microcosm. The Galenists affirm the cause of this to be crass and crude juice which flows through the veins with the urine into the cavity of the bladder, where it sticks as dregs, and being dried by the heat of the place it becomes a stone. Fernelius leaving their opinion saith, that he found that 
Lib. 6. de part. morb. & Sympt. Cap. 13.  every stone contained in the bladder attracts some beginning from the reins, from which it falls with a Nephritical pain; if it be greater it sticks a while in the bladder, and for the most part it persists and stays there, and is augmented there by the abundance of excrements which stick there until it become a perfect and confirmed stone. Read the signs of the inflammation, stone, and exulceration, in the Galenists. Diabetes 
Diabetes is an immoderate avoiding of urine, accompanied with great thirst.  (that is) a passing, is a flux of urine, it is so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that is) passing, or flowing. The Diabetes is caused from the tartar of the reins, when the reins are altogether obstructed with tartar, that tartar or coagulated matter desires moisture, which, when it hath attracted it, the mechanical spirits of things are inquinated and corrupted with tartareous and styptical tinctures; so that they cannot separate pure things, from impure things, but they transmit crude matter unto the bladder, and expel urine as an excrement.  
The Ischuria is contrary to this, because 
Ischuria is a preternatural and involuntary retention of urine with an impotency to piss.  the urine is altogether suppressed, neither is any urine avoided. One cause of this suppression is astriction or obstruction and 
Stranguria is a frequent and painful provocation to piss, with the avoiding of urine by drops.  this proceeds from tartar. The Stranguria is a drooping of urine, when as urine is made by drops; it is sometime with much endeavour, but with no pain, sometime with a vehement pain, but in vain. That which is made by drops is called the Ischuria, that which burns and pricks is called Dysuria. The Dysuria is a difficulty of urine, when 
Dysuria is a difficult avoiding of urine forth of the bladder.  as urine is avoided hardly and not without pain. Theophrastus' lib. 1. paragr. writes, that the Dysuria proceeds from the most sharp tartar of the stomach. The Styptical and most sharp flowers of tartar being resolved in the stomach, are permixt with the aliments, and conveyed with them unto the bladder. Michelus in his Chemical Apology fol. 209. saith, you Galenists call the tartareous resolution of the blood, sometime the Exulceration of the reins, sometime the Putrefaction of the bladder, sometime the Apostem of the reins, sometime the Stone of the bladder, because you see slimy things, bloody, crass, and stinking evacuated with the urine with great pain. Theoph. in tract. de tartar & de morbis tartareis Cap. 21. saith, that there is not a more excellent medicine for the consummated stone, than crystal: and these words he had added, he is happy which can prepare it; this is the preparation; Take of Crystal of sal Armoniacum, pulverize them, and elevate them after the manner of the Spagirians, and that seven times, extract Ascali from this elevated and sublimated crystal, let the dosis (with distilled water) be in the water of Petrosiline, etc. The salt of tartar, and the oil of tartar which is of a golden colour will effect the same; so also take a little March Hare, and dip it in Rhenish wine until she be suffocated and die; then burn the whole substance of it in a Pipkin, give of this powder— with a modicum of theriaca unto the patiented before he go into the bath, after he comes out of the bath let him make water before he eat or drink, and then the patient shall find the stone resolved wonderfully; he may also take this powder with the water of Parsley. The Crabfish expels the sand and stone of the bladder and reins very effectively, he that useth it often need not fear the stone. Theophrastus' lib. de renib. Cap. 15. burn the blood 
A most certain experiment.  and the skin of a Hare in an incocted pipkin that they may be bruised to powder, give a spoonful to the patiented in hot water in the morning with a fasting stomach, the stone being liquified and resolved is avoided with the urine. We have seen this, and therefore not to be doubted of; he that doubteth let him make an experiment and let him put a most hard stone in hot water, and a spoonful of his powder, and the stone will presently resolve with an admirable virtue which is beheld in the powder. So also take the stone cut out of man's bladder, theophra. tract. 2. de morbis ex tartaro, saith, bruise it in a mortar, extract the oil by the Alembicum, as the oil of philosophers, of which give— in white wine for the space of 14. days every morning and evening, and it will dissolve and expel the stone very strongly. Take of Saxifrage, Fennil, Parsley, Pepper, Smallage, Millet, Gold, and Sperage, in one spoonful of hot water, and it will bruise the stone within two days. So also of Lethontrib as Taberna Montanus in his book of Physic, part 2. cap. 17. Some take Ivy, and mix it with water of Parsley, and give this mixture evening and morning. If any cannot make water for the stone, let him drink Juniper water. Read the Archidox of theophra. de baccis Juniperi. This is a most approved medicine against the stone, and all the affects of urine, viz. Disuria, Stranguria, and Ischuria. Take of Salnitrum, lib. 1. ●let it be burnt in a melting pot, otherwise the best matter will go out; then put some particles of Saltpetre by little and little into the red melting pot, so the fierceness of Saltpetre doth not fly away, which otherwise is wont to happen in common preparations; In the hot earthen pot, Saltpetre is changed into common salt, let it be dissolved in the spirit of wine, and administered in the bath. So Saltpetre resolves the salt of tartar and expels it by urine. The sweet Diaphoretic Mercury cures all ulcerations of the superior ureter, bladder and yard▪ The Gonorrhaea is cured by the sweet balsam of tartar; The essence of Pearls cures the impotence of Venery, in as much as it rises from the solution of strength or obstruction of the bowels. The tincture, essence, and solution of Corals effect the same. The Inflammation of the bladder is extinguished by Alexipharmical and Diaphoretick medicines. theophra. in his book de veneno, saith, that the Stranguria and Disuria are cured by the expelling of poison in the stomach; this is the reason, because the root, Mine, or cause of the Stranguria and Disuria lie hidden in the ventricle; the root being expelled, the flower or fruit is removed which it hath produced in the stomach, and transmitted to the bladder. Penotus tract. de Salibus fol. 226. Those which cannot retain their urine, let them burn the Bladders of Goats, and pulverise them, and put unto them— of the Salt of Saint John's wort, which is to be drunk with wine. The Salt of Antimony is a secret in the Strangury and Disuria. The urine of the spotted beast congeals into a stone which is called Lincurius and it cures the dropping of urine; as also if it be drunk it expels the stone of the bladder. A Potion against the Stranguria, Take of benedictum laxativum— of the water of Fennel and Parsley— mix them, and let them be given to drink betimes in the morning with a fasting stomach, and it expels the Strangury. You may read more in Alexander Benedict. lib. 23. cap. 26. etc. and pag. 542. the title is adurinae stillicidia. Phrisius in speculo part. 4. lib. 2. tract. 7. cap. 5. theophra. lib. 1. de morbo dissoluto. Cardan lib. 1. cap. 1. de rebus mirabilibus, saith, that Hypocrates administered the juice of the Beetle for the Strangury. Ale made with Mallow takes away the obstruction of the passages of urine. The spirits Vitriol, and almost all salts, even the subtleties of Saltpetre, common Salt, sal maris and sal gemmae, cure the affects of the bladder. Thurnens. in Pisone lib. 4. cap. 7. fol. 118. & 119.   

CHAP. XXIX. Of the diseases of the Cod, their Causes and Signs.  
THe Cod and the Testicles which are contained in them, are both tabefacted and diseased with the Inflammation, and hard Schirrous tumour, and with all the kinds of the The Inflammatory Sulphureous and Arsenic Spirits beginning to bud in the Cod and Testicles, bring forth their flowers agreeable to the root, and then the Cod are distended with a tumour; there also accompany this tumour hardness, redness, heat, and a lancing pain, which is sharpened by a light touch. The Fever for the most accompanies it, and the ill cured Inflammation, oftentimes it leaves a tumour, the proper heat being extinguished, redness, heat and pain are removed, only hardness persists and continues, something of which (for the most part) remains incurable.  
The Inflammation of the Cod and Testicles is poysonful, 
The Cure.  and therefore it is to be expelled by Alexipharmical and Diaphoretick medicines, as also their concomitating symptoms. The juice of the notable herb Hernaria being affused with wine stays the descent or falling down of the guts in the space of nine days, as also the disease is so cured thereby that it will not invade again. The juice of Enula Campana with the juice of Rue, doth very much avail with those which have the bursting, or falling down of guts, especially if the rapture or bursting be from wind; so also the subtleties of common Salt, Sal maris and Sal gemmae, are very effective. The wild Cumin boiled in wine, and gum put to it, and applied after the manner of a plaster, doth most excellently cure it. The herb Flixwort is a chief secret in the Rupture. Inwardly in the Rupture of the Navel, take the herb Panax, apply or lay it on a Dog's skin, and put it upon the Navel, and it will hinder the egress of the guts. Read Rulandus de thermis pag. 161. In the tumour of the one se●●icle, and the pains of the veins about the Croines, administer two or three drops of Vitriol in the spirit of wine, the next day in the spirit of Turpentine after the same manner.   

CHAP. XXX. Of the affects of the Womb, their Causes and Signs.  
THe Inflammation of the Womb (as of the other parts) proceeds from the being of poison, whose generation depends of the superior causes. Paracels. in Chirurg. tract. 4. lib. 3. places the Cancer 
The Cancer is a hard malignant, rough and pale tumour possessing and exulcerating some member of the body.  amongst the affects which is not only generated in the breast or Paps of Women, and Shoulders of Men, but in the ribs, ventricle, arm, feet, matrix, or in the neck of women's privity, and it is as well begot in men as women from the Realger of blood, and it is a Mercurical salt of transplantation. The Schirrhus of the womb is caused from tartar effused through the substance of the womb there congealed. Paracels. de origine morborum invisibilium, saith, that the Mass is generated from the Image and similitude of the copulation, and that it is a monster of the imagination. The cure, the root, Fosterer, and Mine of Inflammation is the same in all the parts, though the vehemency of the symptoms differ. The same cure. The Ulcer is more easily cured by internal and specifical medicaments, than external, and that by sweet Diaphoretical Mercury, the essence of the liquor of the Cedar, and by certain specifical medicaments, as Selandine, C●ntory, P●iola, Silvatica, and Horsetongue. The Cancer in women's womb, or neck of her privity, is begot from menstrual poison, viz. when as the menstruum is suppressed. Wherefore in the cure of the Cancer those are to be removed which hinder the purgation of the menstruum, that the menstruums may flow forth according to the prescript of ●ature, which thing is effected by the essence of Gold, or (as Paracelsus speaks) the  of Gold; it also cures the Cancer in all the parts both of men and women. The essence of Mercury, and Coral, the secret of Antimony, and the liquor of the Philosophers effect the same. The Schirrhus is expelled by the dissolution, expulsion, and consumption of tartar, and that from Anatomy and signed at. Copper cures all the affects of the Womb, and the essence of the Vitriol of Copper doth the same, for Copper bears dominion over the womb and privities. Nature itself expels the mass. The essence of the Vitriol of Copper doth cure the Inflammation, as also the Dropsy most excellently. The essence of common salt, of Sal maris, and Sal gemmae effects the same. The essence of Mercury cures the Rhagades, the Condyloma, the Haemorrhoides both in woman's privity and the fundament; they are also cured by the essence of Sulphur, oil of Camomile, and oil of Eggs.  

The said essence of the Vitriol of Copper is thus prepared.  
℞ filings of Copper, put them in a copper vessel, and moisten them well with strong vinegar, set them in gentle heat, (or in the Sun) till they be dry; then moisten them again with vinegar and dry them as before; so do four times; let them be very well dried at the last.  
Then with hot water wash away all their green Tincture; filter that green water; a ●in the paper will remain a yellow earth, (which may be kept for other uses) the green filtered water coagulate on gentle heat, till it become thick; and having sufficient quantity of that thick juice, distil it by degrees of fire, so will ascend a thick substance, sticking to the Alembick, which then you must take off, and with a stick put it down again into the Cucurbite, and so you must do as oft as it ascendeth; and when it will rise no more, but remain in the bottom of the Cucurbite, then let it cool; take it out and by Retort distil in strong fire (the stronger the better) then will ascend first a white sour spirit, than a yellow sour spirit, and lastly some blood red drops, with a white cloud; when no more will come over, then let it cool; take then all that distilled over, put it in a Cucurbite, and with gentle heat distil off all the spirit, (make not your fire so strong as to force over any of the yellow spirit) and a thick substance will remain behind, a blackish red matter, which extract, with a well rectified spirit of wine, (as often with fresh spirit, as it tingeth it red) then distil both together by Retort; and afterwards separate the spirit of wine in gentle Balneo; and so have you the essence of the Vitriol of Copper.    

CHAP. XXXI. Of the Symptoms and Causes of the Womb.  
PAracels. (lib. 11. paragr. fol. 412) saith 
The superfluous Flux of the Menstruum is an immoderate and preternatural evackation of menstruous blood forth of the veins of the Matrix, which brings an hurt to the whole body.  that there are two diseases in the Matrix, viz. Retention and Superfluity; the menstruum is an excrement of the Matrix, etc. The superfluity of the menstruum's vacuation is caused from the poison of Mars which is the fountain and original of 
The Gonorrhaea is a preternatural and involuntary Flux of seed forth of they vessels.  all fluxes. The Gonorrhaea is a dissolution or paralysis of the genital members, Cap. 8. de gutta. It is called the strangling of the womb, the Suffocation of the Matrix, because it strangles the spirits of the members with poison lying in the Matrix as in the centre and bursting forth. Thurnens. in herbario fol. 12. saith, that it is a species of the Epilepsy, Paracels. fol. 71. & 81. calls it the falling disease of the matrix. You may read more in Paracels. lib. de amentibus, titled de suffocatione intellectus. So also de caducis lib. 2. part. ●. de caduco matricis. Paracels. lib. de Icteritia cap. 2. annotat. The precipitation and suffocation 
The Suffocation of the matrix is a preternatural ascending of the womb towards the superior parts hindering the motion of the Diaphragma.  is nothing else than a Jaundice of the Matrix. You may read the cure of them both in the same place Cap. 3. fol. 353. 354. lib. de caduco 9 de caduco matricis fol. 416. Paracels. in his archidox sets down the magistery of the milt of an ox for a specifical medicament 
The Cure.  of the Matrix, for to provoke the menstruum in the suppression; this (he faith) is a most excellent medicament. The essence of Corals, the oil of Iron or potable Iron, have the Pre-eminence in restriction or binding. Paracels. rehearses in his cures that a certain woman had the Flux of the menstruum very long, and so abundantly that she often fell into a deliquium animi, and he cured her with the oil of Vitriol in the water of Plantain, and of Corneola. The magistery of the Loadstone (from anatomy and the signed art) effects the same in the Flux of the menstruum, the stellicidium or dropping, and the white Flux of the womb. The diseases of Mars are those which are perfectly cured by the spirit of Iron existing in the Loadstone. The specifical medicine is Arsemart, Shepherd's purse put in the shoes, Laudanum Perlatum without the musk of aramanthis drunk in white wine restrains the abundance of menstruum▪ Mathiolus in Dioscordium commends the preparation of Corals for the restraining of the menstruum and Flux. Read I heophrast. tract. 3. praeparat. lib. 1. tract 2. Trochisks of terra sigillata stay all the Fluxes of blood, as also the Haemorrhoids, the Gonorrhaea in women is cured in women (as likewise in men) by the magistery of Pearls from the signed art of the Heaven, for the Margarites and Pearls are begot from seed; that poisonful matter which follows the lues Venerea, pertains to the cure of the lues Venerea. The root of Briony which hath boiled in wine is profitable for the strangling of the Matrix. Matthiolus says, I knew a woman obnoxious almost every day for many years unto the Strangling of her privity, and she was cured by drinking white wine, in which the root of Briony had boiled, after she went to bed, and she used this medicament for a years space, and afterward she felt no annoyance or hurt. Three drops of the spirit of the Vitriol of Copper taken in liquor is a most excellent medicament against all the affects of the matrix. So also take Sal armoniacum and a little more of Saffron, pulverise them, and give it in wine. It is certain and approved that Hartshorn pulverised, and given in hot wine is effective and profitable in the Colic of the Matrix; so also terra sigillata given with hot wine is very profitable. A specifical remedy of the suffocation of the Matrix or Strangling of the womb, Take the Fig of the flesh, put 
theophra. tract. 2. cap. 4.  it upon the coals, and make that a smoke ascend through women's privity unto the Matrix. Paracels. lib. de Ictero cap. 3. fol. 356. saith, that the liquor of the herb Dog's tongue, and the secret of the water of Balmmint are very available. Thomas Muffetus (in his Epistle 279. perchance fol. 179.) saith, thou hast a singular remedy. Take the mossiness of the Walnut and dry them, bruise them into powder, and let there be given of it— with two drops of the oil of Amber. I never found any medicine more excellent than this for this affect. For the falling down of the Matrix, take such a ball as children use to play with in Meadows or gardens, and roll it or cover it with new melted wax, which hath a string fastened to it somewhat strongly, with which ball rowl●d in wax (after the Matrix is enclosed and thrust in) you must stop the fundament lest it fall down again; in the next place take Balmmint, Cumin, Mint, Crispa, the red Mugwort, Wormwood, and red roses, put them together in a bag, and let them be boiled in distilled Vinegar of wine, and put them hot in the fundament, administer also the oil of Mir●h, and the spirit of Turpentine drops 4. in the water Nicotiana or Tabacus.   

CHAP. XXXII. Of the Arthritis, Chiragra, Gonagra, and Podagra.  
PAracelsus takes Podagra generally for every pain existing in the joints of the bones, or glue of the 
The Podagra is a disease which affects the less foot.  body. The Podagra is a disease or being of tartar or a disease of Mineral salt or sour liquor. Under tartar▪ all the spirits of salt are comprehended. And as the nature shall be of common salt, sal gemmae, and sal maris, or sal alcali, and of the salts of Vinegar, Barbary, and Acacia; So the pains of the Podagra shall be, and their signs shall vary. The tinctures of salts are sour, bitter, salt, and sharp, and of the nature of Sulphur, Pearl, Niter, Alum, Medlar, Nettle, and Arsemart, but amongst these the tincture of Niter and common salt produce most grievous and sharp pains. The pains of salts of Pearls and Sulphur are more vehement than those of the spirits of the Alumish nature, and sal gemmae. Sour, Alumish, Styptical, and Barberizated tinctures are the authors of coldness and frigidity, The Sulphur and tinctures of the nature of Cuccopintle, mixed with the spirits of Arsenic do cause redness, heat, inflammations, and pulses. This is it which Paracels. sayeth, namely, that the Podagra is a Sulphur ascended and kindled in the glue; also he saith, that it is a coldness kindled in the glue of the body; for Narcotical and cold tinctures (being kindled with digestion and circulation) present an adulterated Image of heat. But how do these tinctures of salts come into the Anatomy of the body? two ways, or by two means, 1. Either by a hereditary means, or from meat and drink. Seeing that the first matter of tartar is contained in the parent, which (as yet) is not coagulated, but spiritual and astral, and (as yet) it exists strong and infects the balm and root of man's nature by vital and forcible impression; and it comes to pass by hereditary transplantation (that when the first rudiments or principles of the roots are implanted from the original) that such Podagraes should arise, because they are fostered in the most vehement and forcible element. 
The Podagra is generated from the weak ventricle which separateth not rightly, and hotter Liver, if the matter of the urine be not ●ightly separated.  The Podagra is generated from meat and drink; for the mechanical spirits of the ventricle cannot separate all the seeds of diseases from the aliments; therefore there remains impurities which are conveyed to the glue of the body after a spiritual and vaporous manner together with the aliments. And not only impurities tending unto resolution, but also tartareous excrements destined unto coagulation (the separation being frustrate) produce corporeal, stony, cloddy, or massy diseases, & diseases of the nature of Tophus & Pitch; neither is it difficult for the seeds of those diseases (seeing they be resolved, spiritual, & vaporous, and permixt with the vapours of the aliments) to pierce every way. Seeing therefore such like seeds are contained in the Anatomy of the blood, and are resolved and flow with the seeds, and persist or stay in the glue or balm of the hands and feet, they make some manifest 
Seu. p. 271.  marks in their passage before they come unto the matrices, according unto the analogy or similitude of the spirits and purity of the glue or balm in the members by which they pass; for if the vehemency of the spirits be very great, and tinctures very sharp, terminating in an excrementitious coagulation, and if the balsam or glue of the thighs and arms be infected or corrupted with consentany impurities, or impurities of the same kind which are agglutinated about the membranes of the bones, then are felt doloriferous fluxes in those places, importing a calamity hanging over the suspected or infected parts. The generation of the contracture is almost alike, which appears in the veterated Podagras. The resolution of the tartareous spirits sometime vexes the patients in the Arthritis, which are driven and agitated through all the members upward and downward.  
The cure consists in the cure of the Arthritis. 
Concerning the cause of the Arthritis, read Paracels. tract. 2. de malis ex tartaro cap. 2.  The particular cure of it is made with the essence of Walwort, the oil of Juniper, and the oil of Hartstongue, f. 271. In the cure of the Podagra there must be made a destruction, 
The Cure.  abolishing, consumption, and resolution of the tartareous matter, and that by resolving medicaments. These three viz. dissolving, mitigating, and corroborating medicaments admit mixtion, and may be absolved and comprised in one and the same medicament. Paracels. lib. 2. de vita long a cap. 1. saith, that in the beginning all the matter of the Podagra is to be purged with a perfect and sufficient purgation, and this may be made by the secret of Corals, whereby the Flux of the Podagra is expelled, so that there is no place left for this assailing evil. There is such virtue and force in this secret of Coral, which is from the essence of Gold, that it is impossible to be deprehended of a Physician, but by purgation. This purgation may be made six or seven ways, according to the veteratness, hardness, or nature of the Podagra. This Secret of Coral is nothing else but fixed Diaphoretical Mercury, which emulates the virtues of Gold. In the pains of the Podagra, anoint the affected place with the oil of Juniper, and the pain will instantly be removed. Against the Podagra in the beginning of the disease use the spirit of Vitriol; For I have seen one troubled with this disease for the space of three years, and he was cured with this medicament; For it was such a salt as did especially consist of the salt of Vitriol, and not of all the kinds of Vitriol. The Diaphoretic of Tartar much availeth in the Podagra in a convenient liquor. The Podagra is cured by the liquor of the Cedar, theophra. in lib. de temperte tract. 3. A most excellent remedy against the Podagra is Armoniacum sublimated seven times, and made spiritual; let it also be dissolved in wine, and dip a linen cloth in it, and put it upon the affected place; let it also be given inwardly with wine, or ale, and let the patiented sweat. Antimony, or the mineral Unicorns horn being of a solid substance and of the nature of a confection easeth much and mitigates the pain of the Podagra by reducing and consuming the peccant matter, which we have seen in those which have lacked the use of their hands by their taking this Medicine had use of their hands again. In the pains of the Arthritis anoint the affected place with the oil of Juniper, and the patient will forthwith be eased.  

The said Armoniacum how to sublime it seven times for the Gout.  
℞ the Scoria made with Antimony, Tartar, and Saltpetre (when you make Regulus of Antimony per se) make a lixivium of it; which filter, and boil to the consistency of honey; then by degrees of heat bring it to a fixed powder.  
Take that powder and grind it well with pure salarmoniack (which hath first been dissolved in distilled water, filtered and coagulated) and being well ground together, put them to sublime, first will come over a little spirit, then will the Salarmoniac sublime in flowers; and this you must do seven times; every time with fresh fixed powder of the Scoria, so have you the right Armoniac for the Gout; and likewise the spirit (some of which ascendeth in every sublimation) which also is very effectual in the same disease.    

CHAP. XXXIII. Of the Plague and the Causes thereof.  
THe Plague is a singular scourge, affliction, and contagion for the sins of man; it is of an invisible, spiritual, and astral nature, proceeding from no 
The Plague is a burning & contagious fever continually afflicting the patiented and br●nging death unless it be restrained by nature and art.  internal humour, or liquor of man, but immediately from God. It is either spiritual, as that which comes immediately from God, or natural, when as God (punishing men) works by second causes, and uses them as his instrument and rod; For God when he punisheth men exercises & uses another's works and means. The Supernatural plague is from God, or else from Satan permissively. The supernatural plague is a punishment and scourge sent of God, Exod. 9 Levit. 26. Deut. 28. 1 Chronic. 22. The supernatural plague permissively from Satan, is when God permits Satan to punish men for sin. This most tyrannous enemy both of God and man is sorry that he cannot overthrow God and man, as Job witnesseth in his history. Again the plague rises from conjurers, Exod. 7, & 8. of which Christ speaks, Acts. 8. Matth. 7. The natural plague is twofold, one is generation from the impression of the Stars; the other is from the imagination of the Microcosm. The plague of impression proceeds from the firmament of Heaven, God punishing men by second causes uses the conjunction of Mars and Saturn, or the Eclipses of malevolous Stars, as the father which punisheth the son useth the rod. The beams of these stars (being of the nature of Arsenic, of Sulphur, Mars, Wolveses milk, Wolf bane and Hemlock) infect the spiritual and corporal nutriment. This is the generation of the plague from the astral influence. But men infected with the Haemorrhoids and Plague infect the sound only with their look. But much more many are infected from the look of women which are affected with the menstruum and Plague. Again the Plague may come by breath, heat, sweat, smells, dwelling in some place, and by the clothes of the infected.  
The Plague may rise from Imagination. Paracels. de occulta Philosophia, sets down preservatives in the time of the Plague. It is not disconvenient to change the air. This changing or mutation must be instituted according to the Astronomical Science, otherwise any man endeavours to fly in vain. For the preservation in the lague let him take pestilential drink of Paracels. prepared truly Spagitically in his bed in the morning, and let him sweat; This medicine preserves six days from the Plague. The second preservative is calcinated Sulphur (taken with Mirth and Aloepaticum and Sugar) preserves that day from all astral impression. The third preservative, the Zenecthon of Paracels. hanged about the neck hinders the attractive virtue of the Microcosm. The fourth, the herb Celandine gathered in the full moon, and carried about, is a preservative against the poysonful look of women and men. The fift preservative; those which are busied about the infected let them hold Francincense in their mouths, and let the infected hold the roots of Juniper. The sixth, the essence of the blood of the Hart and stork are most excellent preservatives. Seventh, the most excellent of all is the Alexipharmacum spagiricum taken in the morning, about the quantity of the lesser bean with sugar or any other convenient liquor. A perfume for to fresh and better the air. Take of Sulphur lbs. of francincense ℥ 2. of mirth ℥ 1 s. of laser medicum ℥ s. bruise them and mix them. Add unto this powder twice as much of the barks of berries of Laurel, half the part of Amber, put upon the coals twice or thrice every day ʒ2. of this powder at every time; this is the best means to refresh the air; the same may be done by the wood and berries of the Juniper. The Universal cure of the Plague is made by the spirit of Gold, with Diaphoretical ☉ of life, the essence of Gems, Hyacinth, Smaragdus, Saphires, Tinctures, Corals, and of Antimony with Solificatum and Perlatum Laudanum. These mysteries of nature if they be given in a convenient dosis they will expel the Plague altogether. The particular Cure. As soon as the infected feels the poison of the Plague, let those which are come to years take a spoonful of the abovenamed pestiential potion of Paracels. let the younger sort take two spoonful or more or less according unto the conditions of the patiented, and let him sweat well four or five hours, when six hours are past, let him take the third dosis, especially if the pricking hath left him; for by the third dosis (God assisting) all the poison is expelled by sweat; let the patient take three days following every morning one dosis of the forenamed drink, whereby he may be corroborated and comforted. The same is effected by the Spagirical Alexipharmacum, of which let those which are come to years take and that thrice in 24. hours; let the younger sort take & three days following let him every morning take a dosis in wine and vinegar of roses, and appropriated water. When the impostumes burst forth, let there be a plaster laid to made of Figs and fruits of Alkeck equally of them being bruised together, so forthwith they will burst forth, for poison attracts poison; when the impostums burst and the poison peirces unto the heart they are not poison, but are made poison by reason of the Antipathy, even as all antipathetical things, if they be conjoined degenerate into poison. The external sign of it is beheld from a line drawn from the centre of the Apostem unto the Heart. Let inverted grapes, if they be green, be bruised, if dry, then macerate them in wine, or distilled Vinegar, and let them be put in and taken forth twice or thrice; these grapes extract poison from men and women which are far gone in the Ague and recover them again.  
This secret and specifical virtue of this simple may worthily make us admire in regard of the efficacy of it against the symptoms of the Plague; let him use in the constipation of the belly the extract of Rhubarbarum or Lysimachium; let the poorer sort drink of the leaves of Lysimachium. Those which have a Disentery or diarrhaea, joined with the Plague, let them take in the morning, noon and night of Crocus Martis in the extract of yellow Galingale until the perfect cure. Those which are exceeding hot, let them take a linen cloth and dip it in the water of Roses, Vitriol, and juice of Fengreek, and put it to the pulses, and as soon as it is dried up, let him dip it in again, for it extinguisheth the most vehement heat. Quercitanus in his answer to Anbertus fol. 21. there is made a most commendable medicament of the true preparation of the liquor of the Cedar, for the affects of the Plague.   

CHAP. XXXIV. Of the lepry and the causes of it.  
PAracels. (lib. 2. paramir. de origine morbor. ex tribus substantiis, Cap. 4.) saith, that the Lepry is begot from exalted and sublimated Mercury by virtue of the native heat. So in the 5 chap. saith, that the 
The Lepry is an affection of the skin, that is, a deep and scaly roughness, together with Itching, caused from melancholy lying under the skin.  Leprosy and the Lepry, and all the kinds of it are caused and generated from Salt. Lib. 3. paramir. de origine morbor. ex tartaro tract. 5. saith, that the Lepry hath a liquor permixt with tartar, whereupon the Paroxysm happeneth. Lib. 1. de tartaro, tract. 4. The Lepry is nothing but a putrefaction from putrefacted seed, because they are not loosened though they should eat of Ellebore, and this is a principal sign of the Lepry, that they are not moved with laxatives, and when the urine demonstrates putrefaction by a stink, it is a sign of the Lepry. But these seem contrary; when they are considered more accurately there is no dissension or contrariety, for they are derived from one and the same fountain. The Lepry is generated from the sublimation of Mercury, even as in sublimation Mercury penetrates through all the pores and most narrow cliffs of the glass: so the liqnor of Mercury, or matter of the Lepry penetrates through the superior and inferior parts of the body, and appears in the skin with scales and filthiness. The Lepry is begot of salt, viz. the destruction which nature expells outwardly hath a tartareous liquor commixed; for the exulceration of the skin is manifest in the Lepry. The Lepry is generated from putrefacted Sperm, (that is) from inbred corrupted balsam, from whence there follows the corruption and putrefaction of the whole body.  
There are four Species of the Lepry; the Leonina, the Elephantasia, the Alopecia, and the Morphea, lib. 2. de vita longa, he makes six Species, viz. Leonina, 
The Elephant▪ asis or the Leon●●asis is a filthy and contagious Cachexia, corrupting the whole body, especially Corroding and Deturpating the face.  Elephantia, Alopecia, Thyra, Morphaea, and the Vndimia, lib. 6. paragr. he makes four Species of the Lepry according unto the four Elements; as also he makes seven Lepries of the seven principal members. The divisions and species of the Lepry, though they seem to differ somewhat amongst themselves, yet they are all grounded and conspire in one root, but they differ in signs; lib. 6. paragr. de cura Leprae, he divideth the Lepry into two Species, and in the cure of the Lepry he saith, there are two species of the Lepry, viz. r●d and white; The white Lepry is so called by reason of the white cure; the red is so called by reason of the red cure. These are the signs of the white Lepry, the white colour of the skin, the stinking breath of the mouth, the hoarseness of the voice, and the dregs of the excrements, are correspondent to the stinking breath of the mouth. These are the signs of the red Lepry, the ulceration of the skin, the Serpigo with an itching, and he pu●tula. The cause of the Lepry (whether white or red) is the destruction of Salt, or balsam in the Microcosm.  
The destruction proceeds from the being of poison, from poison also putrefaction proceeds, from whence all the species of the Lepry are. The old writers said that 
The Cure.  the Lepry was incurable, because they knew not the tartar. Paracels. (lib. 3. paramir. tract 5.) shows the process and means of curing the Lepry, and it is twofold, 1. is of the preserving from putrefaction; the 2. is of the cure of the Lepry. Those which pertain unto conservation are the extractions of Antimony, the essence of blood which is extracted from the heart vein, the liquor of Pearls and Corals, the specifical of the grains of Juniper, balmmint, Succory, and Valerian. Part. 5. fol. 273. The flowers of Antimony preserve the leprous from putrefaction▪ ℈ s. of them being taken once a week. Those which pertain unto the cure are the virtues of Gold, Minerals, and Manna, Turpentine, and Silver with his kind. Lib. 2. de vita longa, cap. 3. Every cure of the Lepry is to be made by the regeneration, as the transmutation of metals. The regeneration of the white Lepry is to be made by the tincture of Silver, and the regeneration of the red Lepry is to be effected by Gold, as the Spagirians speak. In the same chap. we affirm, that the red Lepry may be cured by the Mercury of Gold, the white may be cured by the Mercury of Silver. Lib. 6. Archidox. We have seen this in Lead and Antimony (which they call the mine of it) that they will cure the Lepry, Leprosy, Alopecia, so also all scabs and scars, Leonina, Elephantia, Thyriasis. The magistery of Lead doth not effect this, Lib. 2. Archidox. de renevatione. The first being of Antimony effects the same in the regeneration and transmutation of imperfect bodies, which the first essence of Gold doth effect. Furthermore by pains and industry all desperate and chronical diseases are cured, the Lepry and his kinds, by philosophical transplantation, which in our Philosophy is called regeneration, of which we have spoke in the sixth Chapter.   

CHAP. XXXV. Of Lues Venerea, and the causes.  
THe Lues Venerea is that which is got 
Lues Venerea, is a poysonful and contagious cachexia of the body accompanied with a hot distemperature of the same.  of the Leprous, which in the exaltation of Venery is polluted and infected with a Whore, because she had the bubo, and because her menstruum began to flow forth in the time of coition; from which the French Pocks are begot and proceed, which hath invaded all Europe, (especially Germany.) This disease is very well known to men and women. Paracels. lib. 2. de origine morbor. ex tribus principiis, cap. 4. saith, that the French Pocks is generated from the sublimation of Mercury, which is altogether poysonful, and penetrates and exulcerates the skin by a corroding violence. In another place he saith, that it is generated from corrupt blood, and that truly; for the poison of Lues Venerea presently causes putrefaction; from putrefaction there proceeds the corrosive being of poison, or the sublimation of Mercury, or the separation of salt. Concerning the signs of it read more in Paracel. in his book de morbo Gallico. Read also Julius Palmarius in his seventh book de morbis contagiosis lib. 1. & 3. de Lue Venerea. The Cure. Paracel. lib. 2. de vita longa, Cap. 8. And in the kinds of Morbus Gallicus you m●y observe a purgation, a cure, and an observation; of which these few are to be noted: First purge the infected with the Pocks, with Xeniotenium (that is) with ●●●●cury prepared for the French Pocks, whereby the cause of the disease is expelled together with the peccant matter. The Dosis and the quantity of this medicament is to be observed in regard of the patiented. Furthermore if the Pocks stick on the skin outwardly, or if the pain of the joints be more grievous, anoint the body with the oil which is extracted from Realgar, or fixed Arsenic, and the patient will soon be well and restored. The Mercury of Gold is a most excellent remedy against the French Pocks. So also common Mercury. Theophrastus' in lib. de morb. Gallico and in his book de principiis cap. 6. So also it is cured by Diaphoretical Gold, three grains of it being given in Pills. Laudanum Mercuriale doth cure it. It is also cured by the liquor of the Cedar. Theophr. in lib. de temperatur a tract. 3. It is also cured by the oil of Mercury. theophra. de signis Zodiaci in his preface. It may be cured also by the Philosopher's stone, the tinct. phys. cap. 6. The spirit or yellow oil of Fuligo cures Morbus Gallicus though it were in the extreme degree.  

The said Laudanum Mercuriale which radically cureth the French Pocks.  
℞ Quicksilver well purged; sublime it from Vitriol, and Salt Peter ana. what sublimeth red (and lieth upon the Caput mort.) grind well with as much sublimed Alum; then sublime the red Mercury from the Alum; take it out, and sublime it again by itself; so will it be free from any ill taste. Grind it small, put it on a bolt-head, and pour thereon a well prepared spirit of wine; digest them 40 days, so will it become an oil: separate the spirit of wine from it in gentle Balneo, and the remaining Mercury distil in sand, with strong fire; there will ascend a white juice, which (with that that sticks on the side of the glass) distil over by force of fire again, then will it be a heavy oily substance, sweet of cast, a universal medicine in the Plague, and total extirpation of Morbus Gallicus.    

CHAP. XXXVI. Of Fevers and their causes.  
WE have demonstrated in the general 
A Fever is a hot distemperature of man's body sensibly hurting the actions thereof.  explication of diseases, how impurities, at the first Sulphureous nitrosities are carried through the whole body by a vaporous substance; for there are such sulphureous nitrosities to be found abundantly in the aliments which the separation and expulsion being frustrate at the set time and the flowers of nitrosul phureous roots, they beget Fevers, horrors, heat, rigour, thirst, headache; such roots are contained in the Anatomy of all the parts of the body, as intestines, ventricle, veins of the mesenterium liver, milt, reins, glue, or balm, blood, flesh, and wheresoever there is made separation and digestion, or the ventricle, which we have demonstrated to be in all these parts. The seed will still emulate the subtlety of the places, elements, liquor of the Cedar, and mechanical substances, which is of a sulphureous tincture mixed with Niter. The seeds of Auripigmentum, Mars, Woolfsbane, produce the Fever. Auripigmental seeds produce a perfect inflammation with a Fever. The circuits of the paroxisms of Fevers consist not in kind, but in degrees, because some seeds are more mature and ripe then others and nigher to resolution; for in the fermentation of the seeds or resolution of the roots, the circuits are numbered, and the constant and firm decrees of the time are consummated, which are inscribed salts. They take their ordained stations either first, second, thiro or fift, which being instant (the proportion and continuity of the progress being conserved) they execute their functions and offices. Therefore after the first offspring or resolution, the first officers being consumed and spent, the superficies and tinctures likewise corrupted, if the second be nigh the superficies continuated, or the tinctures be destined unto the term of maturity in the space of 24 hours; if they can make the elements and principles of bodies (which they are united to) fit unto resolution in such a space, they demonstrate quotidian circuits, tertian, quartan, quintan, sextan, and monthly circuits of the year; by the same reason the proportions of the circuits shall be observed, as what like the proportion of the first is unto the second, such like shall be proportion of the second to the third, and of the fourth to the fift, and so forward. Oftentimes the circuits of paroxisms are transplanted by external impressions, and that is when the tinctures of the interior and more potent stars have conspired; which conspiring admit equivocal generations, because the roots of Fevers emitting from thence are Hermophroditical. So the tertian degenerate into the quartan and quotidian, and the quartan into the quintan; again the erratical degenerate into the quartan Feavera, and the intermitting into the continual, & contra. The Seminal tinctures of the impurities of Fevers are Homogeneous and Heterogeneous, the Homogeneous are equally mature, and by continuation of time are conserved in the resolutions of the fruits, as in the burning Fever, Hectic Fever, Pleurifie, Prunella, and Plague, and such like diseases. The Heterogeneneous are those which contain the tinctures which are to be effected by the flourishing of the fruits, some of them are nigher to maturity, some more remote▪ from hence it comes to pass that the mature parts do fiorish for to day, to morrow, or the third day, in which the lots of the second maturity have happened in the third circuit, which have begun the third praedestinations and that continually unto the consumption of all resolutions defined in the resolution of the root.  
Paracelss. lib. de tartaro Cap. 1. All the kinds of the 
The Cure.  Fevers are comprehended in the cure of tartar. So also in the same Chapter, Every medicine which resolves the tartar, or expell's it, presently cures the Fever; wherefore in the cure of the Fever there must be made forthwith a resolution, consumption, destruction and consumption of the nitrous sulphureous impurities, and that by insensible sweat, transpirations, urine, avoiding of the belly and vomits. Lib. 2. de vita longa cap. 5. For the removal of the Fevers, there must first be made a purgation of the Fever, than a specifical cure, and causal diminution is to be made. The best cure of the Fever is, that which Paracel. calls Diacelta●esson, and it is Antimony, It resolus & expels the sulphureous tinctures by vomit, stool, urine, insensible sweat, & transpirations; furthermore there must be administered the spirit of Vitriol, in which the specifical cure consists. The universal cure against all Fevers, especially quartan, is, salarmoniacum seven times sublimated and made altogether spirital must be taken hot in a draught of wine or ale, and make the patiented sweat. Let him use this medicament eight days with a fasting stomach in the morning; it is sour and maketh hungry. These following are available against all Fevers, the quintessences of Opiates of theophra. the sweet oil of Sulphur, the red oil of Vitriol made of Vitriolum Ungaricum and drunk out of the water of Barley; the Philosopher's stone; the less Centory boiled in ale, and mixed with Sugar by reason of the bitterness, let him take a good draught in the morning; the flowers of Antimony being fixed in hot wine, and let the patiented be well covered in his bed, and let him sweat; Let him take of the Salt of wormwood in wine, and let him sweat. The juice of Wormwood mixed with sugar is a very good remedy against the Fever; the oil of Wormwood, he better salt of the Succory, and Carduus Benedictus. So also the salt of Gold, and tartar of Gold, and the spirit of Vitriol are very good. It is be observed in certain Fevers, especially in the tertian, and in all other Astral, Epidemical, Mercurial, and Auripigmental diseases, that a vein be not cut; for it hath come to pass, that 
It is to be observed that ● vein be not cut in astra● diseases.  many having these diseases (after the cutting of a vein) have died. Yea surely this is known very well by experience.  
The especial and immediate cause of the generation of worms is putrefaction, though Paracels. seem somewhat to go from this assertion. The Cure, killing and expelling of worms is deprehended to be in specificals, of which kind are the essence of black Ellebor, Saint John's wort, the extract of the leavs of the birch tree, and the salt of Vitriol. So also those which expel putrefaction and corruption, of which kind are Diaphoreticks, Diaphoretical Mercury, fixed Mercury, the Diaphoretical Gold of life. These secrets (especially in the more principal members) kill, resolve, and expel worms.  
The Pica hath a common root with 
Pica is a bad appetite of bad things which are disconvenient for the nourishment of man.  Wolveses hunger, the powers and sciences of the root or star of transplantation cause the difference betwixt them. The cure of it is contained in the resolution, consumption, and expulsion of the tartareous and pearlish tinctures. The resolution and reduction may be effected by a sour and hungry medicament, and by no help of another, or specifical purgation, or Mercurial administration.  
The Contracture (as we may see in the Colic and 
Contracture▪  other Contractures) is generated from sour, stiptical, tartareous and pearlish spirits, which by the sending forth of fruits of flourishing, inquinate, and corrupt the vital spirit, which penetrates through all the members and body; for all the more principal and interior members by their virtues expel and drive away the enemy and strange guest from their globes and centres unto the less principal and weak parts, and for the most part, to the outwardest parts of the body which are farthest from the vital fountain, where it seateth itself, and produces the malice into act. The Cure of the Contracture consists in resolution, reduction, and expelling of tartareous Vitriol, and Styptic spirits. The Indications of the Contracture, as the Paralysis, and the Apoplexy are found and exist in fixed Diaphoretical Gold of life, in Antimony, and the essence of Gold; the less principal or potent are, the water of Tartar, the spirits of Vitriol, the tinctures of Pearls and Corals. Concerning the cause and difference of the Contracture read the book of Paracels. de membr. contract. tract. 1. For the cure of the same read the 2. tract, and his book de morbis tartareis cap. 11. fo. 297. The trembling of the hands is caused from cold tinctures 
Trembling.  which fly unto the sinews by reason of conspiration. The cure of it is the spirit of Turpentine taken inwardly, and the oil of it anointed outwardly. So also the spirits of Vitriol doth cure it.  
The Erysipelas is generated from the 
Erysipelas is a hot, red, little and depressed tumour caused from small and choleric humour boiling under the skin, and it is seated in the superficies of the skin.  roots of inflammation existing in the flesh, as also in the more principal members, which expel those inflammatory seeds with great force and virtue from their Globes, and expel them from the Centre unto the superficies. The true cure of it is made by Diaphoreticks and expulsion of the poison. It is manifest that if external medicaments be administered for the Erysipelas, which are less convenient and wholesome, and expel the poison from the Superficies, unto the Centre, than the patiented is in great danger of death, and that he will scarcely escape.  
The Measils and Flowers of the skin, are begot from 
Measils' are many great moist, and somewhat white pus●les bursting forth in the superficies of the body with a Fever.  impure blood, especially the menstruum, which hath Mercurial seeds which of themselves vanish away; yet they are expelled by stronger renovating and restoring medicaments, and are safely cured by them, as are the essence of Antimony, Diaphoretical and fixed Mercury, Diaphoretical Gold of life, the water of Pease from the signature, it expels the nature of the Measils unto the superficies, and cures it by a Diaphoretical faculty wherein it excels.  
The Cure of the Rheum flowing unto 
Rheum is a preternatural deflux of the phlegmatic humour from the brain to the inferior members.  the members, thighs, and feet, is Mercurial medicaments and Diaphoreticks; as also the Tartar of Vitriol, Ellebore, the essence of Iron, Corals, Antimony. Utricus Porta sayeth that it hath his original from the remaining excrements of the most pure blood of the mother wherewith the child is nourished in the matrix; neither will he grant that the infant is nourished with menstruous blood. Notwithstanding it is probable, that the spirital aliment wherewith the child is nourished is somewhat infected with tinctures and spiritals of the menstruous blood; which may be conjectured from the vaporous substance and spirituality of these blossoms.    
FINIS.   

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