A NEW METHOD OF PHYSIC: OR, A Short VIEW of Paracelsus and Galen's Practice; In 3. Treatises. I. Opening the Nature of Physic and Alchemy. II. Showing what things are Requisite to a Physician and Alchemist. III. Containing an Harmonical Systeme of Physic. Written in Latin by Simeon Partlicius, Philosopher, and Physician in Germany. Translated into English By NICHOLAS CULPEPER, Gent. Student in Physic and Astrology, Dwelling on the East-side of Spittle-fields, near London. Dogmata non juro in Paracelsi, aut scita Galeni: Vera utriusque placent, falsa utriusque jacent. London, Printed by Peter Cole in Leaden-Hall, and are to be sold at his Shop at the sign of the Printing-press in Cornhill near the Royal Exchange: And by S. Howes, J. Garfield, and R. Westbrook. 1654. M R Culpepers New METHOD both of Studying & Practising Rhysick. To the Reader. Reader, THis ensuing Discourse I finished when I was in Health, which had been Published Two years since, but that the Act of Parliament for Punishing such Thiefs as steal away Copies from those that Purchase them, did Expire the Nine and Twentieth Day of September, 1651. And was not Revived until the Seventh of January, 1652. I have spent Twenty One Years Study for the Good of this Nation, and have Written Seventeen BOOKS (besides those already Published) which I hope to Finish and Publish if the Parliament please to perfect the Law to Punish Copy-stealers with the same Punishment they do other Thiefs. I Thought in an Epistle to have Write something that should have been useful for all young Practitioners of Physic and Alchemy; And also have Answered some Objections made against my Wrighting; I shall now only Answer one, viz. That my Books do no other good but make Empirics. I have therefore given you in this Work a joint view of the whole Method of Physic, according to both Paracelsus and Galen's Practice; That so the industrious may judge which is best: There being none that are Empirics except such as are Lazy. But at the present I am so sickly that I am not fit for any Study, having not strength of Body to Write; and therefore must only refer you to this Book (which was the Child of my Health) with this assurance, That (if God restore Health) I shall never leave making more Books (for Public good) as long as I am, N. Culpeper. From my House on the East-side of Spittle-Fields, near London, this 12. of Novemb. 1653. THE CONTENTS. Treatise I. Of the Nature of Physic, and Alchemy. CHap. 1. Of the Opinions of Physicians. Page. 4 Chap. 2. Of the Essence of Medicine and Alchemy. Page. 11 Chap. 3. Of the Name of Medicine and Alchemy. Page. 14 Chap. 4. Of the Kind of Medicine and Alchemy. Page. 16 Chap. 5. Of the End of Physic and Alchemy, which is Health. Page. 22 Chap. 6. The Cause of Physic and Alchymye, both Principal, and less Principal. Page. 28 Chap. 7. Of the Original of Physic and Alchemy. Page. 31 Chap. 8. How the Beginnings of Medicine and Alchemy were drawn from Nature. Page. 36 Chap. 9 Of the Matter Form, and Effect of Medicine and Alchemy. Page. 41 Chap. 10. Of the Subject and Object of Alchemy and Physic. Page. 44 Chap. 11. Of the Certainty of Physic and Alchemy. Page. 49 Chap. 12. Of the Dignity and Profit of Medicine and Alchemy. Page. 55 Chap. 13. The Excellency of Medicine and Alchemy. Page. 56 Chap. 14. Of the Difficulty of Medicine and Alchemy. Page. 58 Chap. 15. Of things agreeable to Medicine and Alchemy, which are Natural Philosophy, Divinity, and Astrology. Page. 61 Treatise II. Of the Nature and Ministers of the Physician and Alchemist. Chap. 1. Of the Definition of a Physician and Alchemist. Page. 73 Chap. 2. Of what is Requisite to a Physician and Alchemist, in the general. Page. 75 Chap. 3. Of the Ornaments of a Physician's mind. Page. 79 An Idea of the Aphorisms of Hypocrates. Page. 80 Chap. 4. Of the Ornaments of the body of a Physician and Alchemist. Page. 92 An Idea of Hypocrates his Aphorisms. Page. 93 Chap. 5. Of the Ornaments of Estate belonging to a Physician and Alchemist. Page. 98 An Idea of Hypocrates his Aphorisms. ibid. Chap. 6. Of the Authority of Physic. Page. 103 An Idea of Hypocrates his Aphorisms concerning Duty. Page. 104 An Idea of Hypocrates his Aphorisms concerning Persons. Page. 108 Chap. 7. The Oath of Physicians according to Hypocrates. Page. 111 Chap. 8. The Oath of Apothecaries. Page. 113 Chap. 9 Of things repugnant to Physic and Alchemy: Or, Of the Marks and Vices of Sophisters, and Impostors in those Arts. Page. 114 Treatise III. Containing a Physical Idea of the Hermonical Systeme. Chap. 1. Of the Definition of Medicine and Alchemy. Page. 119 Chap. 2. Of the Definition of Medicine and Alchemy in general. Page. 123 TOME I. Of the Theorical part of Medicine. Of the General knowledge of things Natural, Or the Object of Medicine and Alchemy. Page. 129 LIB. I. The Common Affections are called Special. ibid. Chap. 1. Of Principles. Page. 130 Chap. 2. Of Elements. Page. 131 Chap. 3. Of the Three Principles of Alchemists which are contained in every Natural Body, and give it its Constitution: As also of the Faculties and Properties of the Elements and their Number according to the Doctrine of Hermes. Page. 132 Chap. 4. Of both first and second Qualities. Page. 136 Chap. 5. Of Mixture and Generation in the General. Page. 140 Chap. 6. Of Mixture according to the Opinion of the Dogmatists, and Hermetical Philosophers. Page. 141 Chap. 7. Of Generation according to the Opinion of Dogmatists, and Hermetical Philosophers. Page. 142 Chap. 8. Of Temperaments. Page. 145 A Body with Life. Page. 146 TOME I. Part II. Of living bodies, not Sensible, and Sensible. LIB. I. Of Art Botanical. Page. 147 The showing the Reason of Plants. Page. 148 LIB. II. Of the History of Plants. Page. 149 LIB. III. Of Metalography, or Knowledge of Metals. Page. 151 Another Division of Stones. Page. 153 Another Division of Stones. Page. 155 Metals. Page. 162 Earth. Page. 163 LIB. IV. Of Zoography. Page. 164 Of Flying Creatures. Page. 165 Of fourfooted Beasts that go upon the Earth. ibid. Of Creatures Living in the Water. Page. 166 TOME I. Part III. Of special physiology: Or, the Subject and Object of the Physician, LIB. I. Of the Faculties and Functions of the Soul both General and Special. Page. 168 LIB. II. Of the Anatomy of the Body. Page. 174 Similar Parts. ibid. The Bones. Page. 178 Cartilages. Page. 181 Nerves. Page. 182 Arteries. Page. 183 Veins. Page. 184 Ligaments. Page. 186 Muscles. Page. 187 Flesh. Page. 193 Dissimilar Parts. ibid. The Eyes. Page. 394 The Ears. Page. 395 The Nose, Cheek, and Mouth. Page. 396 The Neck. Page. 397 The Middle or Vital Ventricle. Page. 398 The Lowermost, or Natural Ventricle. Page. 399 The Branches, or Limbs. Page. 402 Another Division of the Parts. Page. 403 Of the Administration, Dissection, Or Anatomy of the Corpse. Page. 404 I. The Anatomy of the Inferior Ventricle. ibid. II. The Anatomy of the Middle Ventricle, or Breast. Page. 408 III. The Anatomy of the Higher Ventricle, or Head. Page. 411 IU. The Anatomy of the Hands. Page. 415 V. The Anatomy of the Foot. Page. 417 Paris contained. Page. 419 Hermetical Philosophers. Page. 421 TOME I. Part IV. Of Virtual Anatomy, Or the Harmony between the Macrocosm, & Microcosm. LIB. I. Of the Analogical Comparation of the Heavens with the Body of Man. Page. 424 LIB. II. Of the Influential Harmony. Page. 425 LIB. III. Of the Faculties of Simples, which the Dogmatists make use of to find out their Natures. Page. 427 TOME I. Part V. Of that part of the Theoric of Physic which is called Pathologia. LIB. I. Of Semeiotica, or the Doctrine of Signs. Page. 437 Prognostical Signs. Page. 439 Signs of Death, according to the Opinion of Hermetical Philosophers. Page. 441 Of the Crisis, and Critical Days. ibid. LIB. II. Of the Doctrine of Pulses. Page. 444 1 The Reason of observing, and knowing the Pulses. ibid. 2 The Difference of Pulses. Page. 445 3 The Causes of Pulses. ibid. 4 Prognostics by the Signification of the Pulse. Page. 446 An Hermetical Consideration of the Pulse. Page. 447 LIB. III. Of Urine. Page. 449 The Significations and Differences of Urine. ibid. Hermetical Consideration of Urine. Page. 452 LIB. IV. Of Symptoms. Page. 453 LIB. V. Of the Aethiologie of Diseases. Page. 455 The Causes of the Diseases of the Parts, both Similar, Organical, and Common. Page. 462 LIB. VI Of General Nosologie. Page. 464 Accidental Diseases. Page. 465 Diseases according to the Place. Page. 466 Diseases according to Time. Page. 467 Diseases according to Custom. Page. 468 Diseases according to Cause. Page. 469 LIB. VII. Of Fevers. Page. 470 LIB. VIII. Of Internal Affections. Page. 473 Afflictions of the Eyes. Page. 476 The Afflictions of the Ears. Page. 477 The Afflictions of the Nostrils. Page. 478 Afflictions of the Mouth. ibid. Afflictions of the Jaws. Page. 479 The Afflictions of the Breast. Page. 480 The Afflictions of the Stomach. Page. 481 The Afflictions of the Bowels. Page. 483 The Afflictions of the Fundament and Mesenterium. ibid. Afflictions of the Liver and Spleen, Gall, Reins and Bladder. Page. 474 Afflictions incident to the Parts Dedicated to Generation. Page. 485 Afflictions of the Habit of the Body. Page. 487 LIB. IX. Of External Afflictions. Page. 488 Panpemical Afflictions. Page. 492 LIB. X. Of the pathology of Hermetical Philosophers. Page. 493 The Differences of Disseases. Page. 500 TOME II. Of Practical Medicine. TOME II. Part I. Of Hygiena. 1 Ayr. Page. 511 2 Nourishment. Page. 513 3 Exercise. ibid. 4 Sleeping and Watching. Page. 515 5 Affections of the Mind. Page. 516 6 Fullness and Emptiness. ibid. The Use of things not Natural in preserving Health. Page. 517 The Use of things not Natural in Diseases. Page. 519 TOME II. Part II. Of the proper Practical Part of Medicine, called Therapeutica. LIB. I. Of the Method of Curing. Page. 521 General Indications. Page. 522 Physical Indication. Page. 523 Mathematical Indications. Page. 527 The Method of Cure, according to the Opinion of Hermetical Philosophers. Page. 528 The Cure of Particular Diseases. Page. 531 LIB. II. Of both General and Special Evacuation. Page. 534 Chyrurgical Evacuation. ibid. The Evacuation of Cachochymia. Page. 535 LIB. III. Of Medicaments. Page. 536 LIB. IV. Of the General Composition of Medicines. Page. 538 The Opinion of Hermetical Philosophers, Concerning Composition. Page. 539 LIB. V. Of the Common way of Preparing Medicines by the Art of the Apothecary. Page. 541 LIB. VI Of the Chemical Preparation of Medicines. Page. 544 The Names of several Books Printed by Peter Cole in Leaden-Hall London, and are to be sold at his Shop at the sign of the Printing press in Cornhill, near the Royal Exchange. Six several Books, by Nich. Culpeper, Gent. Studene in Physic & Astrology. 1 A Translation of the New Dispensatory, made by the College of Physicians of London. Whereunto is added, The Key to Galen's Method of Physic. 2 A Directory for Midwives, or a Guide for Women. Newly enlarged by the Author in every Sheet, and illustrated with divers new Plates. 3 Galen's Art of Physic, with a large Comment. 4 The English Physician: being an Astrologo-Physical-Discours of he vulgar Herbs of this Nation: wherein is showed how to Cure a man's self of most Diseases incident to man's Body, with such things as grow in England, and for three pence charge. 5 The Anatomy of the Body of Man, wherein is exactly described the several parts of the Body of Man, illustrated with very many large Brass Plates. 6 A New Method both of studying & practising Physic. Seven Books of Mr. Jeremiah Burroughs lately published: As also the Texts of Scripture upon which they are grounded. 1 The Rare Jewel of Christian Contentment, on Phil. 4. 11. 2, Gospel-Worship, On Levit. 10. 3. 3 Gospel-Conversation, on Phil. 1. 17. To which is added, The Misery of those men that have their Portion in this life only, on Ps. 17. 14. 4 A Treatise of Earthly-Mindedness, on Phil. 3. part of the 19 verse. To which is added, A Treatise of Heavenly-Mindednefs, and walking with God, on Gen. 5. 24 and on Phil. 3. 20. 5 An Exposition on the fourth, fifth, sixth, and seventh Chapters of the Prophecy of Hosea. 6 An Exposition on the eighth, ninth, and tenth Chapters of Hosea. 7 An Exposition on the eleventh, twelfth, and third Chapters of Hosea, being now Complete. Twelve several Books of Mr. William Bridge, Collected into one Volumn. viz. 1 The great Gospel Mystery of the Saints Comfort and Holiness, opened and applied from Christ's Priestly Office. 2 Satan's Power to tempt; and Christ's Love to, and Care of His People under Temptation. 3 Thankfulness required in every. Condition. 4 Grace for Grace; or the Overflowing of Christ's Fullness received by all Saints. 5 The Spiritual Actings of Faith through natural impossibilities. 6 Evangelical Repentance. 7 The Spiritual-Life, and In-Being of Christ in all Believers. 8 The Woman of Canaan, 9 The Saints Hiding place in the time of God's Anger. 10 Christ's Coming is at our Midnight. 11 A Vindication of Gospel Ordinances. 12 Grace and Love beyond Gifts. Six Sermons Preached by Doctor Hill, viz. 1 The Beauty and Sweetness of an Olive Branch of Peace and Brotherly Accommodation budding. 2 Truth and Love happily married in the Churches of Christ. 3 The Spring of strengthening Grace in the Rock of Ages Christ Jesus. 4 The strength of the Saints to make Jesus Christ their Strength. 5 The Best and Worst of Paul. 6 Gods eternal preparation for his dying Saints. The Bishop of Canterbury's Speech on the Scaffold. The King's Speech on the Scaffold. King Charles his Case, or an Appeal to all Rational Men concerning his Trial. A Congregational Church is a Catholic visible Church, By Samuel Stone, in New-England Mr Owen's steadfastness of the Promises. Mr Owen against Mr Baxter. A Vindication of Free Grace, By John Pawson. The Magistrates support and Burden, By John Corael. The Discipline of the Church in New-England, by the Churches and Synod there. A Relation of the Barbadoss. A Relation of the Repentance and Conversion of the Indians in New-England, by Mr Eliot and Mr Mayhew. An Exposition on the Gospel of the Evangelist S. Matthew, by Mr Ward. Clows Chirurgery. Marks of Salvation. An Exposition of the whole first Epistle of Peter, by Mr. John Rogers of Dedham in Essex. Christian's Engagement for the Gospel, By John Goodwin. Great Church Ordinance of Baptism. Mr Love's Case, containning his Petitions, Narrative, and Speech. Vox Pacisica, or a Persuasive to Peace. Dr Prestons' Saints Submission, and Satan's Overthrow. A Treatise of the Rickets, Published in Latin by Dr Glisson, Dr Bate, and Dr Remorter, now translated into English. Mr Symsons Sermon at Westminster. Mr Feaks Sermon before the Lord Major. Mr Phillip's Treatise of Hell. — Of Christ's Geneology. Mr Eton on the Oath of Allegiance and Coucnant, showing that they oblige not. The First Treatise: Which explaineth the Nature of Medicine and Alchemy. PROOEMIUM. FIrst, Every Science is made complete and perfect by these Four Parts, Foreknowledge. Precept. Rule. And Commentary. These four Parts are diligently to be distinguished in every Science (than not to be confounded:) According to these aught the Master to teach, and the Scholar to learn, orderly and by degrees: In these is no redundancy, and as little want. 1. Foreknowledge is nothing else but the learning of Art anticipated, or the knowledge of the Nature of what you would learn. For three things ought to be foreknown in every Art, be it Theoric, or Practic. In the Theory, the Subject, Principles, and Affections. In the Practic, the Subject, End, and Means. I leave the more exact description of this to such as study Logic, the Terms whereby they call it Synonymia, Paronymia, and Homonymia: But I do not write Logic here, but Physic, and therefore come to the rest of the Notions. 2. Precepts which seem to be the only Essentials to Discipline, are, The true Definitions, and congruous Distributions of things. 3. The Rules of Definition and distribution contains their properties. 4. A Commentary is that which makes both Foreknowledge and Precept fit for use. Amongst other things, It explains them what they be, and makes such things as are doubtful, clear; answers all needful Questions; puts an end to controversies; quotes the examples and authorities both of ancient and Modern writers, gives a Reason for every truth. Thesé four beget a child called Method; or (if you please) make way both for Universal and Particular practice. This is the Reason Galen decreed upon it; That no Art could be learned without Method or Universal Theorems; and exercised in particular Examples; Thus you see Method consists in Univiersals, and Practise in particulars. Also Hypocrates (who was dead before Galen was born) seems to be of that opinion too. Method (which is Universal) cannot make a man an able Physician with out much Practice. Also in another Book he saith, There are seven helps to find out a truth when it lies most hid. 1. A ripe witted Nature. 2. Good Education. 3. An Ingenious Master. 4. A diligent mind. 5. A fervent desire after truth. 6. Good Method. 7. Continual Practice. Now then 'tis clear from the consideration of these four which ought in every science to be observed, That our division of this Book into four parts is very rational: of which, The first shall contain the Prologomena, or Foreknowledge. The second, the Precepts. The third, the Rules. The fourth, the Commentaries. I premise the first only, to make the three latter the fuller and Plainer. TREATISE I. Of the Nature of Physic and Alchemy. 1. IN this Treatise we will first intorduce the Opinions of Physicians: and when we have done so, 2. Secondly the Names, and Essence of Physic and Alchemy. Then 3. Thirdly, We will come to the matter itself, which we will declare according to its cause, and its effect, subject, object, and adjunct, sympathy and Antipathy. Chap. 1. Of the Opinions of Physicians. THe Body of Physic (according to Physicians) is the consent of a huge sort of precepts gathered together in a heap, founded upon certain principles, which are either congruous to one another, or at least seem so to be. 1. That which we call the Sect is either the first, or the daughter of the first. The first is Practice: the daughters of the first are either the eldest or the youngest; The eldest as Rule and Hermetical Philosophy, The youngest as Method. 2. Secondly, Practice is the original of all Physic. Experience is the mother of Physic; daily necessity administers occasion for experience to work vopn: When a man is out of his way he inquires after it of every one that comes near him: so doth a man that's out of his Health, require help of all his friends: This begot Practise, though peradventure accompanied with ignorance in the Principles. A Smith hath certain Rules to make a key, or something else of a piece of Iron, though he know neither the Nature of the Iron, nor the Original from whence it comes. The Species of this are three. 1. Perictosis: when unadvised experiences are made. 2. Antoskedion: when men are warned of things in their sleep, or led by opinion; Or when they dream waking. 3. Mimetikce: when men imitate like Apes. Another did good with such a Medicine, why maynot I in another body? Hence is a threefold experience gained. Chance Medley. Advice, and Imitation. Experience, first found out the Rules of Diet, and this was the opinion of Hypocrates Men (saith he) when they are sick are many times cured only by changing of their diet: And Herodotus writes that the Egyptians did so, who purged their bodies three days in every Month, as thinking that all sicknesses came by reason of their food. 3. Thirdly. All Rules are the daughters of Experience, and thus she begat them: When men first found things to be true, they sought after the Causes of them, as thinking if the causes were unknown, the effects could not be sure: Thus were the Rules and Precepts of Physic invented. 4. Method was begotten by Practice and Rules. 5. Hermetical Philosophy was invented by Hermes Trismegistos, and others: In our times it is as it were revived from the dead by Paracelsus and seems now like a new Model of Physic. 6. All these were illustrated by the judgements of each Author. 1. The Empirics; neglecting the Cause and Nature of the disease, minding only the symptoms, putting too much confidence in the Experiences of others, and when they knew not the disease, they run to their old remedies, for they had no other. As in diseases of the legs and Arms when they are weak, they used the same remedies that they did to weak stomaches. Imagine, Medlars Quinces, and Cervices, called in Sussex Checkers. 2. Dogmatics searcheth after the Nature of things, the Causes of diseases, makes use of the symptoms, to find out the cause, and gives directions for the cure. 3. Methodists regards not the cause much, nor the symptoms at all, but only judges by Evidences; And take Indication alone for the principal and leading Rule of their practice. They dealt by Triplicities, and used but three kinds of Medicines according to the three Natures of diseases. Viz. 1. Diseases of Binding. 2. Diseases proceeding of loosening. 3. Diseases compound of both these. For they defended with all the wit they had, That Looseness or Binding accompanied all diseases, and therefore they called them Communitvies Besides, in all Cures they Presciribed Fasting, as the Egyptians did (as we showed you before) Lastly They observed certain scopes in administering Physic, of which they called one Metasyntrecos, with which they empted the body of Humours: another Resumptivos, with which they restored decayed Flesh. 4. Hermeticks, or Alchemists (which you please) being something male-contented with such a Method of Physic, brought in new Rules contrary to them. 7. Medicine cannot want Alchemy, the one is so helpful to another as man & wife, and therefore they ought not to be separated. Many contend stoutly and stubbornly too, That Physic is a sufficient body of itself without Alchemy. And what a learned Argument do they bring to prove it think ye? Galen and Hypocrates the two great Lights of Physic were without it. A Cuckoos song is worth ten such Arguments, They are far of another opinion whose Breasts Apollo enlightens with the light of nature; for. That without which Medicine cannot attain the end it was ordained for; namely, To Cure the sick perfectly, and speedily: That is plainly necessary and aught in no wise to be wanting. But we cannot do this by common Medicines without Alchemy. Therefore Alchemy is very necessary, and aught in no wise to be wanting. The Assumption is thus proved, Although when you look upon one of Galens Apothecaries Shops, you see fine painted Boxes and curious pots, that it would dazzle your eyes to look upon them, they are so finely painted, That if there be a paradise upon Earth you would think it were there: yet in the inside is nothing but filth and the very Carkeises and Dung of all Medicines. Their common Medicines are gross, crude bodies, the vices of the simples are in, as well as their virtues, yea so many simples are in one Composition, that they hinder one another's operation, and therefore how can they ease the sick without calling the help of an Alchemist to resolve, separate, and exhale what is obnoxious, thereby producing the hidden Natures of things for use (For God hath veiled the greatest and most wonderful things, that so he may stir up man to search after them: else why did God hide the virtues of an Herb amongst his vices, seeing he would have all things made manifest) Also the Alchemist searcheth after the strength and Temperature of things, the Causes and Original of their actions, and by Mediation of a certain pure body sets the very species and forms of things before your eyes: I could bring an infinite Examples of this: Opium is held to be cold, because it is stupefactive, but 'tis bitter, therefore according to Galens Hypothesis, hot: you see then, it contains in itself more properties than one, which Alchemy teacheth artificially to separate from one another: Here than is no more doubt, than there is knots in a Rush, but that Alchemy is the Fountain of sound Philosophy the key of Wisdom, the soul and Marrow of Physic, the Root of Medicine, and the Mark at which wise men shoot; therefore not to be separated from Medicine: Nay, we may say (and that truly too) That Physician's destiture of Chemical remedies, are like to Smiths that give you an Axe that is dull or broken in the middle, to cleave Logs with: yet seeing the Theory of Alchemy as well concerning things Natural, as things not Natural, and preternatural is not yet sufficiently unfolded, and Methodically digested, and is pestered with variety of names and Opinions; Physicians follow the precepts of Galen and Hypocrates. But O let us shake of this lazy life and learn the preparation of Medicines from Paracelsus and the Alchemists, which is far fitter, more pleasing, and more profitable, and let us use it to the glory of God, the health of ourselves, and of our Neighbours. This is the Reason moved me to handle both in this book, That the Medicine both of Hypocrates and of Alchemy, might be a Rule for us, and that you may see the Sympathy, and Antipathy between them. The other two Sects, namely Empirics and Methodicks (if they be rightly understood), pertain to them both, for both embrace Experience, both strive after Reason and Method: Besides, they seek after the knowledge of the body of man, and conses that they search after the Elements, principles and Causes by which the body may be changed as very necessary, for stark naked Experience if it be not joined with Reason is very dangerous, and to build upon Reason alone is very difficult and many times puzzles the wisest Physicians: Neither do we approve of that ill favoured fashion of scribbling Receipts, which most commonly, the Apothecaries either for want of learning do not understand, or for want of care alter, But we embrace that Manual, pleasant and effectual preparation of Medicines which Alchemy teacheth. Chap. 2. Of the Essence of Medicine and Alchemy. 1. There is no doubt but Medicine may be given unto men. There were a sort of men formerly in the world, that were of an opinion (and that opinion is scarce worn out yet) That because Physicians dissented in Opinions, the groundwork of Physic was built only upon imagination without one jot of Truth in it: That no honest man may harbour such a thought in his breast, We will prove the contraries by what follows. 1. From a resolution of the action to the Habit, for he that grants there is any operation without the understanding, must needs grant it to be within either in Act, or in possibility of Act. 2. From the sense of bruit beasts, and Reason of men: For that which bruit beasts know only by natural instinct, man must needs know by observation: But bruit beasts know the natures of Herbs and make use of them when they need them, as we find by continual observation. Ergo, 3. From the actions of Physic from certain causes, for if the Example of the action be certain, the Cause must needs be certain too. But Examples of many Cures done by Medicine are certain. Ergo. 4. From the Habit by the cause of the Physical actions, to the Essence of the Medicine: For if the causes of whatsoever be certain, there must needs be a just knowledge of the same causes, in the mind of him that knows them: And this must needs beget a certain Habit, according to which Habit, he exerciseth the like actions. 2. Secondly, There is no doubt but Chemical Medicines may be given unto men. The Truth produceth Hatred, said that famous Orator Cicero, and that is the reason so few people look after it, and those few such whose hearts God hath touched: Therefore Alchemy was first damned to Cymmerian darkness; and being afterwards by some honest souls brought up once more to see the Light, up start all the haters of Truth, and labour with might and main to keep this hopeful plant from bearing fruit: when once they had brought men into darkness, who can blame them if they labour to keep them there; and to do so, they left never a stone unturned; but laboured night and day even till they sweat again to exclude Alchemy from the society of men, nay they were come to that point of madness, that they accounted it, either no Art, or else an Art, vain, bewiching, invented by the Devil, and the Devil's kitchen. And then the Bedlams run to the Magistrate, and Petition him to restrain Alchemists. But the soul of man furnished with the principles of Reason and instructed with the principles of Art, was quickly able to see the truth, through so slender a cobweb, and found it out to be the truest and most Ancient way, even almost as old as the world, although but lately revived from the dead. We might make this good by solid Arguments if we would, and therefore, 1. The Operations of what Arts soever are Natural, proceed from Nature, But the Art of an Alchemist is natural. Ergo 2. We cannot say nature's false. Ergo neither Alchemy. 3. If the knowledge of Metals be true and natural, Then Alchemy must needs be true and natural, because it teacheth it. Thus you see that Alchemy is an Essential part of Philosophy, as well as Medicine. Chap. 3. Of the Name of Medicine and Alchemy. 1. THe name of Medicine may well be reduced unto these three Heads, Synonymia, Paronymia, and Homonymia. 1 Synonymia, The Hebrews call it Remedy, or Health. The Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Medicine. To omit what the Germans, Slavonians, and Bohemians call it. 2. Paronymia: The Hebrews derive from a word which signifies He hath Healed, The Greeks from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give Medicines, and the Latin word Medicina is derived from Means. 3 Homonymia: and this word carries the same signification in all Dialects, It is properly and genuinely put for the Method of Curing, which consisteth in Conserving preserving and restoring Health. Sometimes it is taken for the Act of the Physician: We in this place take it for the Discipline, and faculty in giving Physic; but it is not always so taken, for it's sometimes taken for the whole, and for every part of the Physical method: sometimes for the method of cure, which is not manual; and other times for that which is Manual or Chyrurgical (which you please) And thus much for the first general head. The Second follows. 2. The name of Alchemy is declared by Synonymia, Paronymia, and Homonymia. 1. Synonymia. Chymia is the Greek word; The Arabins added their vulgar particle Al, thence it was called Alchymi, It is called Spagyry, Hermetical art and the Art of perfect workmanship, The art of Segregation, Separation and Distillation; thence (vulgarly) A distiller and an Alchymyst are held to be both one, 2. Paronymia. Chymia is an Egyptian art (if you will believe Plutarch) used by the Priests, especially those inhabiting in Egypt the Town of Chemis derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Which signifies to power out,, melt or convert to juice or Liquor: thence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies Juice. Alchemy then is an art making Juice, or converting solid matters into Liquid, as also Coagulation of them is understood. It is called Spagyric from drawing and compelling; Hermetick from Hermes the Inventor of it: Other names it hath from washing, sequestering, and purifying. 3. Homonymia. Alchemy of most, and those the best, is taken for that part of Physic which give cure; because it makes the Medecines efficacious: It manifesteth many secrets to him that studies it, and administereth many very profitable observations, and indeed it seems to be nothing else, but natural Philosophy, and medicine, brought both into one practice. By other Authors and those Modern, it is taken for a part of Philosophy distinct from others, the Fountain and Key of Philosophy; The soul and Marrow of Physic; The Root of Medicine. The Name hath been spoken to: The Kind follows. Chap. 4. Of the kind of Medicine, and Alchemy. 1 The Genus of Medicine is a Philosophical Discipline, or superior faculty. THere are very many which suppose Medicine, and natural Philosophy to be synonimous, and their reasons were, first, because Aristotle thought so, when he wrote that Physic was to know the first principles of health and Sickness and that it ended in that which is called Medicine: And that the Physician begins with those things that are Natural: for as Plants have their Roots fixed in the earth by which they receive nourishment, yet they are conserved by the temperature of the Air about them, and flourish by the vital Influence of the Stars, so the Art of Curing men, takes its Root and principles from Philosophical means which are confirmed and illustrated by particular precepts: wherefore say they, Medicine is nothing else, but a certain particular point of natural Philosophy, objected to the senses; for a Naturalist considereth all natural bodies universally, for knowledge sake; But a Physician is conversant about the body of a man, not only that he may know his nature, but also that by knowing his nature, he may know the manner of Cure. 2. Because those things which are required to make up the, true and proper Synonymy of Scienses, agree perfectly with the Comparation of Medicine and natural Philosophy: for the body of man which is the subject of Physic, is not drawn by difference of accidentals, which is to be curable by Art; and the first principles of Medicine are showed and handled in Physic: Therefore, as Law may be reduced to moral Philosophy, and Divinity to Metaphysics, so may Midicine to Natural Philosophy. But why I and others cannot close with this opinion, hear a little. There aught to be two things habited in a perfect Physician: One by which he knows the precepts of medicine, and the things there to belonging. The other by which he operates well and readily, together with all the circumstances which concur to the perfecting of a Cure. That these two Habits are distinct, appears by this that one of them may be without the other: for very many learn the Science of Medicine in the Schools, and yet know not a whit what belongs to Use. On the contrary Many which are unskilled in the Science of Medicine by practice & Experience become good Physicians. There is then this difference between these Habits, The first is gorens by speculation, and may be taught without any practice at all. The other is gotten only by Practice and Experience. Then, One is occupied altogether about universals, the other about particulars also, although the one be imperfect without the other; yet the first can do nothing without the second; the second little without the first: Both together make an able Physician. Moreover That first Habit which is nothing else but the Science of Medicine, is divided in to two parts. The first containeth general Precepts, and Notions far enough off from Practise which Physicians call Speculative. The other toucheth upon the Practice and teacheth the way and means of Operation, and this they call Practic; These things thus premised, it is an easy matter to prove That Medicine is not synonymous with Natural Philosophy; for this latter Habit is not synonymous Physic because it consists totally of Practice, and Practice is not synonymous with speculation seeing they are things of a divers order, and Essentially different. Now Doctrines synonymous cannot Essentially differ: for there are three things which Speculative Medicine chiefly handles, First, the Body of Man. Secondly, Health and Sickness. Thirdly, Nourishment, and Medicament. 2. Alchemy is the Fountain of Sound Philosophy, the Key of wisdom. The soul and Marrow of Physic. The Root of Medicine. and the mark all wise men Shoot at. There are some that are so simple as to affirm that Alchemy is also Sinonymous to Natural Philosophy. All real things are of three sorts according to Aristotle. For either they are joined to motion and mater; and of these is the Science of Natural Philosophy: Or joined to matter, and separated by motion; and of these are the Mathamaticks: Or separated from motion and matter, and of these are the Metaphysics. Now Alchemy, seeing it is by a real being, joined to motion and matter, must needs come under the head of Natural Philosophy: But if part of Natural Philosophy be Synonymous with Minerals and Metals, it ought to have a certain matter of determination; and seeing the mater is one, and the determination altogether natural, and not manifold; therefore of necessity, that same determinated matter must be like in the Art of Alchemy, and not manifold; and although (say they) the manner of action & direction and information of the Art be different from Natural Philosophy as also the place, time, yet they tend all to one ultimate end: for as nature brings forth an Herb, or Gold, or other Metal, out of that one matter for the use of man: so the Art of Alchemy takes the quintessence of that metal or medicament out of that matter of the same use: Put case this be so; yet can I easily persuade myself that Alchemy is the fountain of Philosophy, and the soul of Physic: for (by their leaves) That Philosopher never yet breathed which had the perfection of Alchemy but had also the knowledge not only of metals but also of Vegetables and living creatures: therefore it was well said that Alchemy brought many hidden things to light, found out many excellent medicines for the Physician and many useful observations. Alchemy is then admirably profitable to search out the hidden things of nature so that a man can scarce be excellent in this world, without the knowledge of this Art: for what Philosopher can perform his duty more Nobly, more Happily, than he that is exercised in Alchemy: for it is not the proud Sophister that vapers with a few phylosophycal sentences, light conceits, and trivial Quirks that deserves the name of a good Physician; but he that according to the rules of nature, makes his medicines honestly and faithsully, and applies them wisely and studiously Just so for all the world, neither is he worthy of the name of a Philosopher that hath nothing in him but words, but he that hath been bred up in the School of Nature, and knows how to practise what he hath learned. 3. Midicine is a certain faculty commixed of Science and Art. For it cannot be pure Science. 1. Because it doth not demonstrate all that belongs to itself. 2 Because it is not conversant about eternal things, but transitory. 3. It hath not its principles in its self, that is in nature; but some of it is in the Artifficer. Neither can it be pure Art. 1. Because its principle consists not in itself, but part of it also in nature. 2. Because it is not altogether attained by reason, but partly by Contemplation: And yet it is an Art; 1. Because some principle of it consists in the Artifficer. 2. Because it hath the end of Art, namely Operation. And because all Art is either factive or active; factive also either makes a new work, or mends up an old one: In this sense, according to Galen, medicine is factive, Because it restores: weakened body to strength and health. 4. Alchemy is a most excellent art. It is indeed the cause of medicaments and all other natural bodies: It inquires after the parts and Affections, and may properly be called knowledge: for it's an Art which teacheth the preparations of remedies and a Key to unlock the secret Cabinet of nature; nay more than that, It can transmute ignoble metals into Noble; also it begets a peculiar art distinct from other Arts no art promising that which Alchemy doth: you have the kind, the mater itself follows. In which consider the cause, and effect, Subject, Object, and Adjunct, Sympathy and Antipathy. The Causes are Internal, and external. Internal are Efficent, and the End. external are matter and form. Chap. 5. Of the end of Physic and Alchemy, which is Health. 1. THe principal end of Medicine is Health, les Principal is the knowledge of things Natural, not Natural, and against Nature. The principal end is either Intentional or Executional; Intentional & Internal, which Galen peculiarly calls Scope and that is Health. The Execution of this is the Fruition or Possession of Health: and for this end Medicine was first invented. The end less Principal, is, The knowledge of, and Operation by all things Natural, not Natural and against Nature. And though a Physician do not always actayne to his ultimate End; yet he shows himself an honest man, if he neglect not his duty, but performs such Cures as are within the reach of Nature and Art. 2. The end of Alchemy is Internal, to resolve bodies. or External so to change or direct Metals or Medicaments, that they may be wholesome Physic for the sick. The internal end of Alchemy is to reduce Compounded bodies into what they were Compounded of: to cleanse, purify, and take away their Milignant qualities, that so, either they may be fit for the Physician's use, or else transmuted into other Metals. In respect of the first, Alchemy is very necessary to Physic: in respect of the second, it is an Art by itself, and the Mistress of all other Arts. The External use of Alchemy is also double. First, either for the change and transmutation of ignoble Metals into Noble; and so 'tis a distinct Art by itself. Or secondly, to maintain the body of man in, or restore it to health; and in this sense Alchemy, aught to be joined with medicine. 3. Health, and the Enjoyment of Health, is the ultimate end of Medicine. Health is the favourer of Wisdom and all Sciences, and all the comfort a man hath in this turbulent and troublesome World. This, this is that whose Presence makes Humane Actions flourish, preserves body and mind in vigour. she is an Excellent Chamber mate, more precious than Gold; admirable useful both; for Church and Commonwealth, and the best of all earthly goods. she being gone the body runs the direct road unto Death. 4. Health is a Power of exercising the actions of the body of man, which are according to Nature, arising from the Natural Constitution of all the parts ' We will let Galens definition of this alone, as something imperfect you shall find, that to Perform the ordinary and Natural offices of the body, two things are required. The Action itself; and the Power of acting. Thence we gather that Health consisteth either in actual or potential act. That it doth not consist in Acting alone is Palpable; for then every man should be sick when he is asleep, because most parts of his body Act not then. 5. The Reason of Health is to be sought out in the body, rather than in the Soul. For seeing there are two things required to every Act, namely the faculty, or the soul instructed with its faculties, which is the principal cause of Operation, and moves the body to action, Then the organ which the soul useth as a means to act by. The failings of this cannot be imputed to the soul for the soul cannot be hurt nor weakened but remains always the same, it acts the same operation so long as the creature liveth, if it have the same instruments to act by: According to Aristotle for a man is Sometimes well, sometimes sick, the Cause of which is to be sought from the constitution of the Organ; although I ingeniously confess My opinion is That the greatest mischiefs that befall a man during his life, take their Original from the soul and the internal spirits, as I shall show more clearly when I come to the Subject. 6. Health consisteth in an Accedental, not in an Essential Constitution. The Consttitution of each Part is double; Essential and Accidental. Essential is that which depends upon Matter and substantial Form, by which all Compounds have their Nature and being. Accidental is that which follows the former and disposeth their qualities and Accidents in all parts; Exercies all their action diversely according to their diversity. Now Health consists not in the Essential Constitution; for so long as a man lives the Essential Constitution is immutable but Health may be changed, and Sickness come in place; the Substantial Form remaining: Therefore a man is Sometimes sick and Sometimes well, and yet a man stil. Health then is to be placed rather in accidentals for they are changeable both by reason of Age, Diet, Air, and other circumstances. 7. To the Health of a man's body is required, a good constitution of the humours and Spirits, a good temperature of the similarie prats, a good structure of the Organs and union of all the body. The word Healthful is taken three ways, As the Body, As the cause, As the sign. A healthful body is such a one as enjoyeth present health, and that either, as always so; or as most commonly so as at present. Health always so, is he who hath a firm and stable Health. Health as at present is that which is fleeting and unconstant. The Cause of Health is that which either restoreth it being lost or preserveth it being obtained; good Constitution of the four Humours and spirits causeth Health. The just structure of the Organs is when they consist of a just Magnitude, Number, Place, and Confirmation. Lastly the union & Continuaty of all the Parts. To conclude, you shall find no greater preserver of Health than the Moderate use of the six things not Natural, which because my Author hath left out I care not greatly if I set them down. 1. Air. 2. Meat and drink. 3. sleeping and watching. 4. Fullness and Emptiness. 5. Exercise and Rest. 6. Affections of the Mind. 8. Medicines may be given even to men in health if they be rightly administered. Hippocrates was the first that gave occasion to this question, Whether healthful men ought to take Medicines or not, But yet 'tis most certain, and Galen both confesseth and commendeth it, That it is the Peculiar Office of many Medicines to resist the Disease before it comes; as such as resist infection, cut gross, and tough Humours, and many others which we may read in his fourth Book of Preserving Health. But if by Medicine Hipocrates means Scammony and such other violent purges we will easily grant him the point without further dispute of the story. We have done with the end; & come now to the cause both of Medicine and Alchemy, both principal and less principal. Chap. 6. The cause of Physic and Alchemy, both principal, and less principal 1. THe principal Cause of Medicine is God. As all good Arts in general have their fountain & Original from God himself; So Medicine also is a gift of God by his divine will granted to the sons of men: for the Art was never first invented by the wit of man, but came by demonstration from God himself to man, becanse he belighted in the sons of men. All Arts and Mystriees as well as the world that contains them have their Original from God: Hence it came to pass that those ancient wise men, because they knew Medicine was a divine thing; and they were ignorant what the true God was ascribed it unto their gods: God then is the Author of medicine, Nature the instrument of God, & the Physician is or should be the servant of them both: Hence it is that Herophylus said, That medicine was the band by which God healed the sick: if then the most high God be the Author of Medicine let not men despise it. 2. God is the principal cause of Alchemy. All true Medicine is the gift of the most high God; and he that will learn it, let him go to God and not to the Ethics. If you will learn wisdom go to God, and not to the creatures, for they are as foolish as yourself: God is the maker of all secrets, and hath distributed some of them to every creature; you can never learn them by reading dead letters but go to the living God from whom all knowledge flows to mortals, even as the trees bud by the heat of the sun: What knowledge hath man which he hath not from above even from that God which created knowledge, it's not an Accademie can furnish a man with the principls of knowledge, but'tis the grace and gift of that invisible God, if God enlighten your eyes, the best Book of Physic is the Book of nature and there you may read it, and search for it, by Chiromancy and Physiognomy. 3. The less principal cause of Physic is either Impulsive or Instrumental. Impulsive, is the want and defect of Human Nature joined with a natural appetite to knowledge, Instrumental, is that admirable Beauty and Harmony of Natural things. 4. The less principal causes of Alchemy are the same with those of Medicine. The Impulsive cause is the daily necessity of men. The Instrumental cause is that stately light of nature, or the knowledge of the world in general without which there is never a Physician breathing can come to the exact knowledge either of the disease, or the body diseased. For the Macrocosm, or world in general, is the the Looking Glass and Theory in and by which man comes to the knowledge of himself; and the very principle which moved man to look after Physic. 5. The Instrumental cause of medicine which Physicians use are Reason, Experience, and Speculation. A Physician in making a Medicine useth three principles of which the first is Invention, and done by experience. The Second Constitution performed by reason and experience: the third Interpretation done by natural speculation. Expeirence is the first and most ancient principle of invention, & gave to Medicine it's denomination, daily necessity gave occasion to experience. Reason and experience is the directing principle in the constitution of the Art. Natural speculation is the principle of interpretation and demonstration. Experience therefore gave the Original both to Medicine and Alchemy, and therefore they must needs take their beginnings from nature. Chap. 7. Of the Original of Physic and Alchemy. 1. Medicine takes his original from the first Ages of the world, & was increased & approved by the most excellent Physicians in the succeeding Ages. There is no question to be made of it, but Physic had its beginning when Adam had his, & that it flourished in Egypt as well before as after the flood. That they learned it of Hermes Tresmegistos, and of Aesculapius who was his Scholar. Abraham also taught them much when he came thither out of Pheenicia: also Jacob and Joseph taught the Egiptains much Wisdom: At last Apollo who was afterwards worshipped for the god of Physic who flourished a long time before the Trojan War and added many famous things to that art, is said to have had the principls of it from the Egyptians. And though Egypt was the first nation that was so famous for this Art, yet they Learned it of the Hebrews: Aesculapius added much to the Art and transported it from Egypt into Greece, where he was worshipped as a god for his labour; because they thought he could recovor dead men: thence came that in Virgil of Hippolytus Poeoniis revocatum herbis: Neither were they only so sottish as to worship him for a god, but they must worship his two daughters for goddesses; for he had two Daughters, of which the name of the one was Hygaea ' and she they thought preserved them in health: the name of the other was Panacea, and she (they thought) frighted away diseases. Before Aesculapius, was Chiron the Centaur and his Scholars, as Petens, jason, Achilles and Thessalus, All these, used only the administration of Herbs, which they found out by Experience little other Method. Afterwards Medicine came in request among the Greeks, Latins and Christians: Then, 'twas first brought into a Method; the Arabians and Jews following none at all: Of these Sects Aeron Argentinus was the author of the Empirics, who (a most terrible Pestilence raging in Sicilia) purged the Air by only making great fires about the streets. Themison was the first inventor of Methodicks: As for Dogmatics they were used before the days of Hippocrates by Machaon, Paeon and Mercurius, but much amended by Hipprocrates, who deduced his Pedigree by his Father's side from Aesculapius by his Mother from Hercules: Thus after Hypocrates Physic was divided into Factions, Factions bred Contentions; and this continued till Galens time who about the year of Christ, one hundred and forty restored Physic to a settled Model: Him many Grecians followed, as Arateus, Aetius. Tralianus, Orabasius, Cassianus, Dioscorides, Damascenus, Theophilus, Philaretus, Dionyisius, Cassius: Amongst the Latin Physicians the first and chiefest is Cornelius Celsus, their followed him Scribonus, Largus Quintus, Saronus, Coelius Aurelianius, Theodorus Marcellus, Priscianus, Constantinus, Apher, Johannes Fernelius, Fuchsius, Forsterus, Platerus, Bauhinus, etc. The Arabian Physicians, neither much following Greeks nor Latins, got the glory to themselves, the others Libraries being spoilt after their Kings Porus; Mahomet, and Almanzor, had erected two Schools: Hear flourished very many, and very famous men, as Isaac, Serapio, Averrois, Avicenna, Rhasis; Avezor, Mesue. etc. The Alchemists of our times oppose themselves to these, and will be called Paracelsians from Paracelsus; of which more anon. II. There is no question to be made but Alchemy is almost as old as the world. For, old Father Adam when he taught his children Philosophy and other Arts; it is not very prob able that he left out Alchyme, which is the most excellent of all: such an assertion doth not sound like a truth. But 'tis most probable he distiled the principles of it into Tubal Cain who as we read Gen. 4. 22. was the first that wrought in Brass and Iron, and that out of question was the Reason why the Grecians worshipped Vulcan for a god: And I am so much the rather of this Opinion, because such as dealt in Metals were the first inventors of Alchemy. The first Alchemist that was heard of after the flood was Hermes Tresmegistos, From him the Art is called Hermetical; the vessels belonging to the Art; Hermetical vessels, and from him comes the word Hermetical seal. The word Hermes signifies Mercury; He was called Trismegistos because he was an High Priest, Philosopher, and king; or as others think because he was a king and a Prophet: What Countryman he was is uncertain; There is a Table of Hermes now extant, called Tabula Smaragdina, which the Alchemists prise as a great jewel; Some Say it was found in the valley of Hebron after the flood: others say, It was found by a woman in Hermes his Tomb: where it was found it matters not much; this is certain, it contains in it the Fundamentals of Alchemy, and the way of making that universal Medicine which so many gape after, and so few catch. Also Albertus Magnus calls Hermes the Root from which all the rest of the Philosophers Spring; and if he Spoke of the Philosophers of our times he missed not a hair's breadth of the truth: Other Books are Fathered upon Hermes, as of The Secrets of the Philosophers stone and many others, which although his name be written in their Frontespeice yet many men, and those learned too, question whether they be his legitimate children or not. Also a man had as good deny that the Sun is up at Noon day, as deny that Moses both studied and Practised Alchemy: How else could he burn the golden Calf which Aaron had made and grind it to powder, which all the fire in the world was not able to do without the Art of an Alchemist. Also Myriam Moses his sister was an Excellent Alchemist as some write and Synertus is one of them. Also Suidas reports, That the Golden Fleec which Jason stole, was nothing else but a Book in Parchment, which contained the Art of making Gold; and that the golden Apples of the Hesperideses were neither better nor worse than the very same: To let Pass other Fables, as that of Atlanta and Hipomanes, of Cadmus and the Dragon, of Argus his Eyes, etc. After the Birth of Christ Alchemy flourished much in Egypt: and Histories, this day to be had witness, that they got that Treasure by Alchemy wherewith they defended themselves against all their enemies: and relying upon that only, was the reason of their so often vexing the Romans: Therefore as Suidas reports, when Dioclesian had conquered them he commanded all the Books of Alchemy, and Transmutation of Metals into Gold, of which Egypt had some store, to be sought out and burnt: lest the Egyptians making themselves rich by their Art should rebel again. In after Ages the light of Alchemy shone brightest among the Arabians as he may see that takes but the pains to read Mesue, who desires such as are studious in Physic to be much conversant with Alchemists if by any means they might learn of them to separate the hidden quality from the Concrete by the force of fire: And that it flourished many years amongst the Arabians appears by their own writers: as Geber, Avicenna, Rhasis, Arnoldus de villa n●va etc. In this latter age of the world, it turned Monk and was seldom seen out of a Monastery: amongst which some were famous as Raymundus Lullius, Albertus Magnus, Johannes de Rupe feissa, Savanorola Morienus, Trithemius, Friar Bazil Valentine: and there it had died, had it not been for Paracelsus, who in the year 1493. by care and industry brought it again to the Light of the Sun, which else had been suffocated in a Monastery. Him all the later writers follow. Thus you have the Original of Medicine and Alchemy. Chap 8. How the beginnings of Medicine and Alchemy were drawn from Nature. 1. THat the beginnings of Medicine are drawn from nature may be proved by Arguments enough. As Mechanics learned all their Arts and Sciences from the Creatures; as the Art of Swimming from the Geese, of weaving and Hunting with Nets from the spider, just so for all the world Physicians & Surgeons, learned many remedies for diseases, and virtues of many things from the Creatures also, For all creatures are Physicians by natural instinct: take a few Exampls in lieu of many. 1. The Goats and Stags of Crect shake out the Arrows that are fastened in them by eating Dittanie. 2. The Sea Horse was the first author of letting Blood: for when he hath gotten a Plethora of blood by much eating, he goes out upon the shore and having found a sharp Stake, lets himself blood with it in the leg, and when he thinks he hath bled enough, closeth the Orifice with slime. 3. The wild Goats by lying long upon the Hills and stones in the sun cause themselves to vomit. 4. The Egyptian bird Ibis (not much unlicke the Stork) when it cannot avoid the excrements of its belly as it would fills his bill full of sea water and casts it up his fundament; and so was the use of Clysters first found out. 5. The Serpent having over dried his skin by his winter's rest, casts it of by eating the juice of fennel 6. The same creature cures his Eyes when they are ill affected with Fennell; his wounds with Bistort, which is therefore called snakeweed; and with comfrey. 7. Cats strengthen their sight by eating Valerian, and so was Valerian first found out to be good for the Eyes. 8. If you prick out the eyes of young Swallows: The old one will bring them to their sights again with Celondine. 9 Goat's will take away a Caterract from their own eye with a thorn, and from thence was invented the art of Couching the eye with a needle. 10. The Hungarian Horses, when they need bleeding, do let themselves Blood with their own teeth. 11. The Lizard using the Herb Galega or Goats Rue mocks at the deadly poison of the Viper. 12. The Dog, by eating Dog-Grass, cures himself of the infirmites' of his stomeck by Vomiting. 13 Hogs by eating Ceterach ease themselves of the infirmites' of the Spleen. 14. That Mullein is an Antidote against Poison and the Pestilence, a Weasel will teach you by eating of it when she goes to fight with a Serpent: Neither is there a better remedy for the Pestilence than the juice thereof drunk in wine. 15. The Hind a little before she brings forth young, eats Heartwort, which opens her Womb. After she hath brought forth, by eating the same herb again, she closeth it. 16. The stork cures poison with Origanum. The weasel with Rue. 17, Boars cure themselves of almost all diseases by eating Ivy. 18. The Bear after he hath lain a long time in his Den, moves himself to stool by eating Arum, or Cuckoopints. 19 Laro, a certain water foul, when he hath eaten more than doth him good, creeps between two boughs of a tree which grow close together and preseth the victuals out of his body. 20. Ringdoves, Daws, Partridges, Blackbirds. Cure themselves by bay leaves and other remidies well known to themselves. II. Alchemists and hermetical Philosophers learned the way of renewing youth from the Creatures. So they observed the manner of renewing Man by Herbs and Metals, from the kingfisher, Eagle Crab, Serpents etc. which almost yearly renew their youth. And pray tell me, you that cavil at this; if this be granted to Birds and Beasts by the Eternal God; is it impossible for man that is made after the Image of God? For so, 1. The Eagle by casting her Bill casteth away her old age, and takes up youth again. 2. The Serpents in spring time, leave their old skins and their old age together with them. 3. The Heart perseving himself to be well stricken in age, draws serpents out of their holes which the breath of his Nostrils, whether they will or no, by a wonderful gift of nature, and having kiled them with his feet, eats them having first separated the poison; and having eaten them grows young again thereby: In the same manner the Toad draws weasells and the Weasel mice. 4. The Crab grows young by eating Frogs. 5. The Hens by eating spiders. 6. The Eagles by eating Tortels, 7. The serpents by eating Toads. 8. The tongue of a serpent being pulled out when the Serpent is alive about the full Moon for some Magical use or another; the Serpent recovers it again by eating Nettles. 9 So the Elements themselves putting off their dross, seem young again and so doth nature herself every Spring. 10. The Creatures give Arguments enough of a future Resurrection, if men have but wit enough to see them, or Honesty enough to confess them. First, So the King-fisher yearly changing her skin and feathers, seems like one risen again from the dead. Secondly, The silk worm having made itself a silken nest, dies in it, and after putrification, leaves both the property and form of a worm and comes forth a Fly. Thirdly, The Emmet, Ant, or Pismire which you will, when they are so old they can scarce go upon their legs, Nature provides them Wings, and so of a Creeping, it becomes a flying Animal. Fourthly, The Phoenix being worn out with Age, burns herself, and riseth again out of her own ashes. Chap. 9 Of the matter, form, and effect of medicine and Alchemy. I THe Matter or rather Material of Medicine is both a Methodical disposition of Precepts, as also the matter itself. If you consider the matter by way of Systeme, the matters of Medicine are sencere parts, and the precepts thereof congruous to nature: But if you would Dispute the point Physically, They are. 1. Things Natural called Physiologia, 2. Things not Natural called Hygiena. 3. Things against Nature called Pathologia II. The matter of Alchemy is both a disposition of Precepts, as also the matter itself. For it is as true as what is truest That Alchemists have many singular precepts and Observations not only in their Operations but also in administering Physic contrary to the Opinion of the Dogmatics: They can give you a true and exact Anatomy, not only of the Body of Man, but also of the whole world, As concerning their way of making the Philosophers stone, they differ much and perhaps as much from the Truth as they do from one another. III. The form of Medicine is external or Internal. The external is a methodical disposition and connexion of such precepts as are agreeable to Nature. The Internal is the Truth itself of the Physical Substance. FOUR The form of Alchemy is the same with that of Medicine. The external is a Connexion of Precepts. The internal is the truth and excellency of the Chemical preparations V. The proper effects both of the Physician and of his medicine, are various and manifold. For a Frugal and temperate Diet, preserves Health and amends sickness, maintains the body in vigour, which is the most excellent of all Natural things: for what good doth the Contemplation of Herbs bring to a man, or what delight? What doth a man get by his observation in dissecting the body of a man? you can hardly persuade a man there is any unless he find it by use and exercise: So then, As of the liberal Sciences Physic is one, the use of it makes it inferior to none. VI The proper effects of the Alchemist and his Alchemy are various and Excellent. The chief effect is the excellency of medicine; for although Nature gives us our Medicines whole, yet most commonly they consist of divers parts; nay sometimes in a whole pound of Medicaments you shall not find an Ounce of that spirit or Oil you desire, or which conduceth to the cure you intent: Nay more than this There is no whole medicament, but hath its impurity. The Art of an Alchemist is to separate this which nature hath mixed: As the Maseraick veins separate the pure Chyle from the impure dung in the body of man; So Alchemy separates the spirits from the medicine, and rejects the impure dross; And who unless he be a Madman but will easily grant, and that by the rules of nature that the Chemical preparation of a Medicine, the droes being cast away must needs bemore wholesome, more safe, more effectual in its Operation than to give the whole Medicine dross and all as it grows out of the earth: There is indeed and in truth as much difference between them as there is between a Bushel of fine flower, and a bushel of Bran. Besides in stubborn and lasting diseases, strong Medicines (stronger than any naturally grows out of the earth) must be given. And if Artificially Prepared may be given without any hurt or danger, namely such as are made of Minerals and Metals. To these I might add That an Alchemist hath the key of nature's Secret Cabinet, and is able to produce all her hidden treasure to public view: so that Mesue avows That scarce any deeper knowledge of Natural things is given unto man, than what is given by Chemical operations: by which the Sympathy and Antipathy of things is known; and thus much for the Cause and Effect of Medicine and Alchemy. The Subject and object follow. Chap. 10. Of the Subject and Object of Alchemy and Physic 1 THe Subject of the Physician or of his Medicine is man considered as he is a creature Subject to Health and Sickness, both according to the whole, and according to each part. They all determine the parts of the Subject to be two Material and Formal. The Material is a Man's Body and not a beasts. The Formal Subject, they say is not the Soul, that belongs to Metaphysics or else to Devinity, and is of itself perfect. but the body curable according to Aristotle. A living man and not a dead Corpse, for barely a Body is too general a title. TWO A Physician cureth not only the body but the mind in some manner. Pray tell me what there is in this whole Universe, but may be delighted and refreshed, be it Mind or Body or what you wil Opto tibi meus Sana in Corpore Sano said one. The whole Scope of a Physician is that he might keep the Organs of the Mind and the understanding in a due tempperature: for if they be out of tune, so is the natural State and Condition also: Take away the Organs of the Rational soul, and you take away the soul itself; Restore the Organs, and you restore it: Besides the body and soul are knit together by a certain Sympathy or Consent, and derive virtue and vice from one another, and if there be such a Harmony between them, the one must needs require help as well as the other: I know it is both doubted, and called into Question by many; To which part of the Nature of man the disease is most hurtful and deadly: which although I confess I cannot easily answer yet would I have all men persuaded of this truth That the greatest part of all evils, comes from the soul, and the Internal spirits: for if the body being sickly be a burden to the soul, and deny it, its operations, then comes the injury from the body: But if the body be subject to the Command of the Mind, and it be the duty of the Mind to keep Passions and affections in awe, and preserve all in a due decorum by the rule of Reason; then Licentious living, Idleness Effeminatness, Luxury & almost what not; are all vices of the mind & what worse diseases come to the body of man than by these and their likes: I pray you, is the fault in the body or the mind that people give themselves to gluttony, to lust, Drunkenness, Quarrelling & c? Is not the mind the seat of Temperance and Intemperance? and is not Intemperance the cause of most diseases? Thus you see the point is clear enough, That the original of most diseases is in the mind, and is discernible to all unless such as are so blind they will not see. III. The Subject of Alchemy is the same with Medicine. For although Alchemy do not beget a New Model of Philosophy and Medicine as some would have it, because they have different Theorem's and Hypotheses: yet because it is referred to the most excellent Part of Medicine which is the Rule of cure; it must needs have the same subject. FOUR The Object of Medicine, or rather of the Physician about which it is conversant, are Things Natural, not Natural, and against Nature. A Physician therefore is conversant. 1. about things Natural. That he may keep the Constitution of man in health; and fortify the parts of the body with things like. 2. About things which afflict the body against Nature; as diseases their causes and symptoms; that he may cure them with contraries. 3. about things not Natural, which are either to be taken or not to be taken according to discretion; Namely Diet, Physic, and the Help of a Chirurgeon. 4. If these or those be out of the reach of his Senses by Diagnostical signs; Let him go to work warily, lest the Prognostics Fall as he would not have them. 5. Let him use indications for his lawful and safe Method of Cure. Thus you see a Physician ought not only to be of great integrity of life but also admirably well Skilled in the knowledge of Medicine; that he may know every thing that belongs to the Health of the body of man. V. The generation of diseases is ended, and no new disease happens to the body of man. There are those that think, and stiffly maintain. That Diseases are more in Number, and more violent in quality, than they were in former ages; But there's, never a word on't true. Accidents by long time hid in their Causes, and get strength by stealth, even insensibly; as the often dropping of water upon a stone makes it hollow: There are no new species in the power of Nature besides these that are already therefore there can be no new diseases: if Nature bred new, diseases, she must be turned out of her old course, But the one is impossible, therefore so is the other: 'tis a new Essence, and not a new Accident that must make a new disease; There may be a difference in Diseases according to more or less, but difference, and Novelty are two things; if there be then any new diseases, Rarity or ignorance is the Mother of them. The Manner, species and the Cause of all diseases is the same; Now no disease can be without a Cause, because nothing is the maker of itself; neither can any thing work against the Laws of Nature, because nothing can work above its strength, Diseases arise even of that very same thing by which we live, Neither are there such things as peculiar seeds of diseases; but only they arise from our own vices, whereby we disturb Nature; and all vices, though they have different Names, yet have they but one Nature. VI The Object of Alchemy, or rather of the Alchemist, about which he is conversant are all Natural bodies which are concrete, especially Metals. If the internal end of Alchemy be but considered, you shall find the Alchemist occupied about all Natural concrete bodies which are to be dissolved, purified, and artificially wrought: But if you regard the External end; it is conversant only about the transmutation of Metals. You have the Subject and Object both of Medicine and Alchemy. The Adjuncts follows. The Adjuncts or Attributes of Medicines and Alchemy, are 1. Certainty. 2. Dignity and Profit. 3. Excellency, 4. difficulty. Chapt. 11 Of the Certainty of Physic and Alchemy. 1. The Art of Medicine is Certain and infallible. There are a sort of men (and those no small fools neither) that cry out, Medicine is uncertain; and therefore 'tis a thing full of danger for a man to commit himself into the hands of a Physician: And this they go about to prove by an Argument such a one as 'tis; Because the whole Art of Physic is Conjectural and therefore no certainty is to be expected of it: what a lean hungry Argument this is, I shall make evidently appear. 1. Because that is imputed to the Art which ought to be imputed to the Artist; for Medicine itself consists of most firm and undoubted principles; but the Physician because he useth sometimes Conjectures in his actions, doth not always perform his Cure, with the same Dexterity nor felicity. This comes to pass divers ways. 1. When the Circumstances are divers, nay sometimes contrary. 2. When the Physician is deceived by those that are about the sick. 3. When whatsoever hinders, he doth not visit the sick, nor speak to him. 4. When the bowels of the sick have an unequal or contrary temperature: for as Aristotle saith in another case; It is a hard thing to find out a virtue Posited between two extreme vices. So say I in this case, it is a hard matter to correct the bowels distempered in a contrary manner. 5. It often happens that the sick either through Age, or weakness, on want of wit, is not able to declare his own infirmity. 6. Sometimes the Patients are Impatient, and will not be ruled, neither will they take the Medicine, or their case is desperate, or they are poor and want Necessaries: These and other things like them may hinder the Physician in his cure, but they detract nothing at all from the Art itself. 2. The doubt lies in the word Conjecture. For if you mean a bare and simple guess, that doth nothing at all: But if together with the Conjecture; you add Demonstration as a Companion then 'tis no longer a Conjecture but a Demonstrative sign: you must make a difference between a bare guess and a Demonstrative sign, which Physicians call Indication: bare guesses infer no necessity, but probability; and that neither not always, but most commonly; and is the usual practice of the Empirics. But Indications fetch their Original from Nature, and pass judgement from Logical Arguments, without any doubtfulness. II. The Art of Alchemy is certain and infallible For it propounds two scopes to itself. Either to transmute Metals, or, To make profitable and effectual Medicines. Both of them it performeth with great success and Praise. The second of these, namely, the preparation of Medicines is granted on all hands. The first is the point in dispute; which because it is much doubted by many, we will put it to the Question: 1. Whether Metals may be changed? 2. Weather gold may be made by Art? First, Whether Metals may be changed? To dispute the Point on both sides is not worth the while, seeing none but Madmen will fight against Experience: for to search after Reasons and not regard apparent sense, denotes a weakness of the Mind: 'tis apparent to all men's eyes, That glass may be made of Ashes: Experience teacheth this; and 'twere extreme folly to bring Reasons to persuade a man to that which he may see with his eyes. Experience teacheth as plainly also that Metals may be transmuted; therefore to go about to prove it by Reason were but to trifle away time. In Hungary, In Mount Carpathus, near the Town Smalnitium are Fountains into which if you thorw Iron, it will be turned into excellent good Copper: the same may be done by Art. If you put Iron into Aqua Vitriolata, it will turn into a Red powder, which being melted in the fire will be as good Copper as any is in the world: But I come to the second. 2. Whether gold may be made by Art? This many deny, and to make their Negation seem as though it had some weight in it: they bring some Arguments, viz. 1 Because Nature proceeds by certain, and determinated principles and so much the more by how much the thing she makes is more perfect. 2. Because in these Principles, The Efficient cause, Matter, and place of Generation are the principal: for one Horse is not bred without another. 3. Because even those Creatures which are bred of putrefaction, must have a fit matter to be bred of, as Experience itself witnesseth. 4. Because in Metals although some change may be made in the colour and such like Accidents, yet not in their Natures and form, for they are Metals stil. 5. Because one species cannot be changed into another Genus, neither by Nature nor Art; Neither doth Art make form. These Arguments if we diligently weigh them in the Balance of Reason, we shall find them a grain too light. For form cannot indeed be made by Art, if you consider Art, barely as Art; But join Nature to it, what then? seeing then in Nature and in Form two Species agree under the same Genus which before were divers, we see Wood, 〈◊〉, Skins &c. turned into Stones by Nature, as Albertus Magnus shows and shows truly in his Book of stones. As concerning Place, that is nothing at all necesary: Nature begets something in every place, and maketh one Metal or another in every place, according to the matter it hath to make it of: so then, 'tis a right Matter, and not a right place which is needful. To let pass Authors both such as have written the truth, and such as have written Fictions: That this Art is very rare, We may give two Causes. 1. Because there are but few Artificors, which have attained the right Method of making of it; and those few reveal not this secret to any. 2. Because God blinds the Eyes of many in the thing, lest Pride, Luxury, Abuse, and other vices which accompany Riches, should reign. Therefore I Exhort those which spend much Money and Time (which might better be employed about other things, Namely in maintaining their own Families and relieving the Poor) upon their serutiny and search after this secret, thereby vainly and rediculously spending their Estàtes in smoke, and Coals, to desist from their labour, and look after their Families. You have the Certainty of Alchymye & Medicine; The Dignity, & Profit follows: Chapt: 12. Of the Dignity and Profit of Medicine and Alchemy. 1. Medicine is an Art most Noble, most worthy, and most profitable. Medicine is the most Noble of all Arts. 1. By reason of the subject about which it is occupied, viz. Man, the most Noble of all the Creatures. 2. By Reason of the Manner of proceeding of it: It is an Art drawn from Nature herself. 3. By Reason of the Effective principle: God himself is said to create Medicine Eccles. 38. 4. 4. In regard of the end: The Health of man which is the greatest of Earthly Blessings: All other earthly blessings without it, want their Lustre. As for other Arts, their ends are External: They are adjuncts and not conjuncts to the life of Man; They may serve as Ministers and Handmaids to Medicine: 'Tis Medicine makes a man live; all other Arts do but add Delight to his life: Thus you see Medicine is the most Worthy, and most profitable of all Arts: If all Arts were so painted before your eyes that you might see them at one single view; what would a man desire more than the knowledge of Medicine? Health and Life being the greatest Blessings, sickness and Death the greatest enemies a man hath in this world: Will Riches and a vast Estate, much Land, & curious Household stuf help a man's little finger when it aches: a little sickness takes away the Comfort of all pleasures. TWO Alchemy is the most Noble, worthy; and profitable Art. If we regard the Subject, the End, and the Scope, we shall find them common with Physic; and therefore no more words about it. If we regard the Transmutation of Metals, nothing is more Effectual, nor profitable; nor better shows the wonderful works of God to the Sons of men: You have the Profit. The Execllency of medicine and Alchemy follows Chap. 13. The Excellency of Medicine and Alchemy I MEdicine is a most excellent Art. For Proofs of this, we might bring Antiquity, Authors, Divinity, Power, Necessity, Virtue, witnesss Both from holy Writ and other Authors. Necessity was the first thing that found out Medicine; it did not so in all other Arts: for if Sickness and Death had not been formidable, Medicine had not been invented. The Invention of Medicine is to be attributed to God Himself: and the Illustration of it by Authors to his Mercy; Good God what shall we think then of those that hide it, Great Kings and Nobles have not only approved of it, but illusterated it. Would you know whence the dignity of it ariseth? What is that makes it so Excellent? what Greater Natural Mercies hath God given to man since he gave him life, then to teach him how to preserve it? 'Tis the Divine Oracle of a man's life and the praise of it reacheth to the Skies. Again, Would you know the Excellency of Physic? Consider its Extent: It reacheth the natures not only of the highest star in the heaven but to the meanest grass upon the Earth: it keeps the whole Creation in a due Decorum, which else would fall into a Rout. It maintayns Health and destoryes what opposeth it. When God made man, He made a most excellent fabric, and He left Physic to maintain this Fabric in repair in every part and portion thereof, that thereby it might glorify God as it stands, and beget its like to do the like. II. Alchemy is a most Excellent Art. So excellent, that my Pen is not able to give one Hundreth part of his due praise: Nature bringeth forth a Medicine in its Bulk, Alchemy chooseth the best, and rejecteth the worst: So many wonderful works of Almighty God it openeth; So many Strange and hidden Secrets of Nature it revealeth; so many notable prepartions of Herbs it unfouldeth; So many lost virtues it discloseth; That to give it, it's due praise, belongeth to the tongue of an Angel, and not of a man: You have the excellency of physic and Alchemy; the difficulty follows. Chap. 14. Of the Difficulty of Medicine and Alchemy. I MEdicine is the most difficult of all Arts Thessalus (as you may find, if you read Galens, writings) had such a strange waking dream, that he conceited the whole art of Physic was so easy that it might be learned in three months' space; and to make fools believe this looked like a truth. He held that all diseases, and by consequence all remedies might be reduced to these two heads. That all diseases came either of binding or loosening: and So all remedies must be endued with either a binding or loosening faculty, and that's enough: to stoup which monstrouss and absurd Opinion, consider with me these few Principles: 1. The Nobility and Variety of things requisite to this Subject. Those which study Physic shall find it not only the most Excellent, but also the most Difficult study in the world: and without great knowledge, and as Great care, most dangerous: if you consider that there is required to it an admireable knowledge of causes: an incredible Judgement to discern, and exceeding quickness of wit to apprehend, in every physician: Besides if a physician will get honour by what he doth, which if he do well, he shall not want: Continual and daily experience is requisite for him. With what knowledge ought that man to be endued? with what care and industry ought he to perform his office, when the lives of those that Christ died for, is committed into his hands? 2. The Infinite number and Species of the Diagnosticks of diseases. Not only three Hundred as Pliny thought, and yet that is two many to be well skilled in, in three Months; but almost an infinite Number, many new ones arise every day, which though they have been formerly in the world, yet not in our generation; therefore are New to us. To let alone Diseases, and speak only of Casualties: How many Bruises, Ruptures, Fractions Burnings, Scaldings, Luxations, Dislocations, are to be amended by the skilful hand of the Physician? How many dangers by Poison, which must be remedied Extempore, or not at all? How much diversity is there in the bodies of men by reason of Age, Sex: Region, Education; what a difficulty is it to take the exact observation of the Celestial bodies, without the knowledge of which you may as soon give poison as an antidote. What a difficulty is it to find out an internal disease; How deceitful are the Marks of them; whether you regard the body itself, or the Urine or the Pulse; So that the wisest Physician breathing may sometimes be deceived. 3. The prognostics and manner of cure, are very difficult. What a knowing man ought he to be, that is able to prognosticate the end of a disease: The knowledge of the Nature of no part of the Creation ought to be hid from him: and when he hath that, it requires a new search to find out a remedy, nay many times all this must be done upon a suden, and in the very nick of time: Before a Physician's eyes ought always to be placed the sad Image of the death of his Patient, The sadness, fear and sometimes the undoing of the Patiants, acquaintance; and the great account himself must make before God another day for the life of every one that is committed into his hands: and when he hath seriously considered this, if he think three Months study sufficient for so great a calling let him turn practitioner. II. Alchemy is the most difficult of all Arts. For although the Artificial making of Gold be most true (as we told you before Experience testified) so the vain attempts of many have also testified it to be most difficult, and neither to be gotten by reading, nor studying Books. 'Tis only granted to a few that fear God and eschew evil and know how to use it when they have it. The study of it makes many poor, in so much that a great Alchemist said; if he wished any man a Mischief, he would wish him no other than to study that Elixir. Chap. 15. Of things agreeable to Medicine and Alchemy, which are Natural Philosophy, Devinitie, and Astrology I. Natural Philosophy is agreeable to medicine, and yet also it differs from it. That Medicine takes his Original from Natural Philosophy is most certain; for the speculative part of Medicnie is pure natural philosophy. For First of all The body of man with all its parts, temperaments, faculties, and operations, every one that knows his right hand from his left, knows to be Natural Second, Health and Sickness which are the affections of Nature, come from Natural principles. Thirdly, Nourishment and Medicament by which these faculties and the actions thereof are maintained, are Natural: For the Virtues of Herbs, Stones, and Metals, and of all Medicaments by which Physicians cure Diseases, and restore Health and Strengthen the parts, are all Natural and pertain to Natural Philosophy, no less than the Motions of the Elements doth; only the Practical part, Medicine assumes to itself alone: Thus you see Natural Philosophy is of great Use for, and a great Ornament to a physician; only there is some difference between them, and the differences are these. 1. A natural Philosopher treats of a man as he is a natural body; A Physician, as he is a body curable by the Art of physic. 2. The Natural Philosopher treats of sickness and health as they are affections of the Natural body, and proceed from natural causes. The Physician treats of them how he may expel the disease, and preserve Health. Briefly thus, The Natural Philosopher reasons of things as they are barely natural. The physician, how he may remedy what's amiss and maintain health in a good Decorum. TWO Natural Philosophy is agreeable to Alchemy. The Reasons are the same which we gave you before concerning Medicine. III. Medicine and Alchemy are Sacred Arts, and therefore agreeable to Divinity. They are sacred. First in respect of their Original; Because they are brought out of the Treasuries of the goodness of God himself. Secondly, In regard of théir Institution: Because they were ordained of God to preserve man: and 'tis one part of the Worship of god to admire at his Creatures and gifts: and one part of the Will of God to search after his wonderful works in the Creation. 7. Eccles. 35. Let it not grieve thee to visit the sick, for that shall make thee to be beloved. And Paul tells you in the Corinthians that the gift of healing is one of the gifts of God's Spirit: Also that great Physician both of our bodies & souls our Lord Jesus Christ, cured many diseases, as dropsies, palsies, leprosies, Issues of blood blindness, Fevers, and other desperate diseases by his wordalone. And God by his word alone, made all the Creatures, & gave them virtues to do the like: Paul in the Epistle to the Colossians saith; Luke the beloved physician greeteth you: And to Timothy he prescribes Physic himself, Drink a little wine for thy stomaches sake. Damascus was once famous for Physicians, especially at that time when Johannes Mesut that excellent Physician soon of Abdela king of Damascus taught Physic there: Suidas reports that king Solomon wrote a most singular volume of remedies for diseases; the heads of which were engraven upon the Temple gates. Whence it appears that the Jews kept the Copies of their Medicines in the Temple because of their Holiness; and thence came that Blasphemous practice of the Heathen to dedicate it to their Gods; And though they were but men themselves yet they made their ablest Physicians Gods, after they were dead and rotten; Witness Aesculapius and others. FOUR Astrology is not only agreeable to Medicine & Alchyme, but also Exceeding necessary for the Physician and Alchemist. Astrology is that part of Natural Philosophy which inquires after the Causes, properties, Nature, and Effects of the stars. If it be a part of Natural Philosophy than it must needs be agreeable to Physic: The Principles of Astrology are drawn from Experience, which Experience is drawn from observations, which seldom fail, It makes universal conclusions; and from the demonstration of one, shows the Effect of another thing; so that from the stars it is able to give a Judgement of the Natures of Herbs, Plants and Minerals. And therefore he that doth not reckon it amongst the Liberal sciences as well as Physic, doth it a great deal of wrong. I am not ignorant that very many and those Learned, deny the Art of Atrologie to be an unniversal Art, and that only some few Particular Observations happen true: But I shall easily prove they are beside the Cushion; and thus I begin. Neither Medicine cureth all Diseases, neither doth state Politics remove all the troubles of a Commonwealth: And yet all will grant that they are grounded upon true and firm precepts and very necessary for the life and livelihood of man: Is not the Art of gunnery good; because the Gunner doth not always hit the Mark? So may the Art of Astrology be both good and necessary though the ginger do not always predict the truth. He that would deny Astrology to be one of the Liberal sciences must of Necessity deny the influences of the stars upon inferior bodies. What if I should go about to prove That all Physical predictions are deduced from Astrology? I'll try what I can do. Whatsoever science teacheth the Effects the stars have upon Elements and mixed bodies; The Temperament, alterations and Inclinations of all things below; That is the ground of all Predictions, and admirably useful for the life and well being of man. But Astrology doth so. Ergo. If you please we will divide this into a few branches. 1. 'tis doubtful to none, unless such Blockheade as deny manifest Experience; That Infniit Actions both Healthful and unhealthful are caused in this lower world by the Influence of the stars. Hath any one studied Physic seven years, and doth not know that the various position and divers Aspects of the stars breeds variety and diversity of Diseases? What's the Reason of Contagious and Epidemical diseases? comes it not from the Air? And how can the Air do it being a pure Element, without the Influence of the stars. 2. The various mixture of the stars, makes a various mixture of the Elements, which if it be wholesome turns to the Generation; if unwholesome turns to the destruction of mankind: And therefore wellsayed Hypocrates when he said That the seed plot of Epidemical diseases was an Air corrupted by Planitary influence. Our late Physicians will say God doth it; but how they know no more than a Hobby Horse, as though all Epidemical diseases were Miracles: Others that think they are a little wiser say, it comes by Infection; and the next time you hear one say so, ask him Who infected the first man that died of it. 3 It's a certain Quality not abounding with Heat nor Cold, nor Dryness nor Moisture; nor yet an imperfect mixture of Elements; But 'tis a more hidden business; for the Congress of the Superior bodies above Seminate Something in things below; which in process of time grows up, and according to it's own Nature either rejoiceth or afflicteth the Sons of men. 4. In Eclipses of the Luminaries with such or such fixed stars especially those of the first or second Magnitude; or when other planets are Joined or opposed with such fixed stars; Consider the Degree of the Zodiac therein, or in which the Luminaries are Eclipsed; and tell me if things here below correspond not exactly to them. 5. The Beams of the Celestial bodies are not always one and the same, for sometimes they are in the same sign and degree; & that's called a Conjunction; sometimes diametrically placed; and that's called an Opposition; sometimes they are in Trines, Squares, And Sextiles; all which have peculiar effects. 6. The seed which they cast upon Inferior bodies is not always one and the same: sometimes 'tis wholesome, sometimes unwholesome, and according as the seed is, so is the fruit to be expected. 7. Unhealthful or Intemperate meetings of the Planets (For that's it we are here to Speak to) Proceeds From the Intemperancy of the Stars themselves that meet: Imagine Saturn and Mars to which add the Eclipses of the Luminaries. If they happen in an Airy Sign they may cause a pestilence, if they be with malevolent fixed Stars; But if they be with Jupiter or Venus or benevolent Fixed Stars their evil is mitigated. The time will be unhealthful by reason of violent Fevers: but 〈◊〉 so mortal. 8. And as the Disease draws danger of Death at the tail of it, and sometimes it doth not, so the conditions of these Diseases which are dangerous are not always the same but divers, as happens not only in Malignant Fevers, but also most commonly in the Pestilence: Therefore he that would be accounted a Skilful Physician must be well Skilled in the whole course of Nature of which Astrology is no small part. 9 The air being of a thin substance, is the Medium by which the heavenly body's 〈◊〉 their Influence upon things below, and thi● in a double manner, either Hidden from or manifest to sense. 10 So sometimes Epidemical diseases break 〈◊〉 when a man little thinks of them, and th●● upon a sudden the Air and all sublunary cause● being according to Nature, and not vitiated, and this must needs come by the Influence of the Stars, at other times the air is either too hot, or too cold, too dry or too moist or too cloudy or too misty: or the winds are unwholesome and then the cause of Infection is apparent say Physicians, and they can give a reason for it, 'tis well they know anything. 1. Although the Air be the Medium by which the Influence of the Planets is dispersed through the sublunary world yet are not all places alike infected, and who but an ginger can give a reason of this: the Reason is from the house or Sign of the Zodiac where the Conjunction causing the Malady happens: under each sign of the Zodiac are certain Climates Kingdoms, and Provinces, and they are like to Suffer when others scape. Besides the age and sex of the Planets is to be considered, and Judgement to be Passed accordingly: Also the Nature of the Signs, for some are Humane and they endanger Men most, others the Signs of Beasts and they hurt Beasts most especially Some Specis of Beasts, Imagine Horses, Sheep, Hogs etc. In watery Signs it hurts Fishes most. 2 The actions of the Heaven's Astrologers call by the name of Universal Influence, not because it works Universally in all Sublunary creatures, for we showed the contrary but now: but because it works of itself without any other disposing cause. 3 The Planets have a disposition to act, Sublunary bodies to suffer; by action and passion are all things generated, therefore are always subject to them. And the whole Creation being taken as one United body, one part of it must needs be Subject to the other 14 There is such a Harmony in the Creation that every particular Constellation Produceth Effects according to its own Nature. 15 Therefore when the Horoscope, or the degree ascending at the nativity of any man or beast, or the building of a Town, setting of a Tree, sowing of Corn, Changing of the Government of a Commonwealth or of a City is afflicted by the Conjunction of evil Planets or Eclipse of the Luminaries: It threatens the destruction of them; and the time when you may know by Direction or progression. 16 Hence it appears that the Operation of these is two sold, first upon those Climates, Provinces and Kingdoms under that Sign the Conjunction or Eclipse happens, and secondly upon those Living Creatures In whose Genesis that sign ascended or upon Trees and Plants sowed under that sign 17 Neither are we to think this cause worketh altogether absolute and simply of itself, But other causes also intervene, as i'll Diet, want of convenient Remedy etc. 18. By all that hath been spoken you may see how absolutely necessary the knowledge of Astrology is to a Physician, that so when such Accidents happen so the Ascendent of a man's Nativity or any other Hylegiacal part, or indeed when any bad Direction comes which may signify Death; He may keep the body with fit Diet and convenient Remidies, pure and clear from such an Humour as at such a time will take fire at the least touch. Thus you have what is agreeable; It follows what is disagreeable to Medicine. Desagreeable to Medicine and Alchemy, are Confusion, abuse and ill preparation of Medicine, Ignorant and Blockheaded Physicians. But those things Because they belong not to the Art itself but to the Artist; we will speak of in the book following. And thus much for the Nature of Physic and Alchemy and also for this first Treatise. The Second Treatise. Of the Nature and Ministers of the Physician and Alchemist. Wherein come these three things into Consideration. 1. The Definition of a true Physician and Alchemist. 2. The Office and Requisites of them both. 3. The Wits of Sophisters and Impostors. Chapt. 1. Of the Definition of a Physician and Alchemist 1. A Physician is a person called of God to that Office, instructed by Doctor Reason and Doctor Experience, to prserve the health of man, and restore it being lost, as much as is possible. The more difficulty there is in Medicine, the more Dignity belongs to a good Physician: Scaliger discribes him thus A Physician is a man learned, and as honest, as learned, Gentle, Diligent and Fortunate a man that trusts in God and not in his own Skill. Hypocrates thus, A Physician ought to be filled with the Deity, he ought to be learned, good, and well Skilled in his Art, He ought to know what he would do, and be able to put it in practice; for the Health and life of Mankind is committed into his hand: The Latins derive Medicus a Medio. A Physician, from the Means by which he Cures. And to speak ●he truth, A Physician is a great imitater of Christ himself: for as Christ cures our spiritual wounds, so ought a Physician our Natural. He ought to deny himself, to be mindful of the Poor; He ought not to regard gain for that's the bane of the World. He ought to be one that knows what spiritual good Christ hath done him, that so at the same rate he may do his Brother Temporal good freely without grumbling. II. An Alchemist is a person called of God himself, artificially to make profitable Medicines, of Plants, living Creatures, and Minerals, as also (as much as is possible) to change base Metals into Noble, that so they may be the more useful unto Man kind which are his Brethren. I told you before that such as dealt in Metals gave the first occasion of finding out Alchemy; for they first found out how, what was mixed by nature might be separated by Art: And when they noted Gold to be the most Noble Mettle, and found it mixed with much dross, they conceived a hope of changing other Metals into Gold as well as Ore; and when they found that things were made more perfect by Distillation and separation; they began to try whether the same might not be done by Herbs and Plants: and by trying found it true; and their Operation to be more perfect: And thus came the Art of Alchemy which before was purely Natural, to be Medecinall; from being servile to Household uses; it became excellent to restore Health: for the Art of transmuting o'er into Mettle, begatt the Art of transmuting Mettle into Medicine: To which Doctor Reason adjoining himself as a Companion (for he loves ingenious wits) finding that Ore may be separated from his dross, and so become pure Mettle; presently gave order the same should be tried in Herbs and plants; that so the dross being separated from them, the Medicine might be most pure: Just so it came to pass; And thus came the Art of an Alchemist to be conversant upon all Natural bodies. The art of an Alchemist is to be considered under a double notion. 1. As a Physician 2. As an Apothecary. 1. As a Physician: Because he knows the use of Simple Medicines, Metals, and living Creatures; and knows not only what they are, but what they are good for; and is very well able to teach another how to prepare a Medicine: 2. As an Apothecary; He prepares Medicines exactly for the Physician's use. You have the Definition of a Physician and an Alchemist. The Requisites follow. Chapt 2. Of what is requisite to a Physician and Alchemist, in the general. I. Of a Physician and Alchemist are two things required Form and Beauty. Form, is held to be an Historical knowledge of certain precepts, but indeed and in truth it consisteth chiefly in Example and experience. II. Doctor Reason, and Doctor Experience are thetwo pillars upon which a Physician stands: the Principles of his knowledge are Drawn from them. Doctor Reason is his master, Doctor Experience his mistress, both of them Join together hand in hand to teach a Physician how to cure a Disease. What wonders can a Physician do unless he know such an Herb Performs such an Operation: Hath he any more Skill in Physic without 〈◊〉 than a Parrot hath in Oratory; yet a Physician having this is not crowned with Bays, before Experience comes in & witnesseth that what is done, is well done. A man may Sooner be mistaken in his Reason than he can 〈◊〉 in his Experience, and therefore Almighty God knowing the weakness of man hath given him two strings to his bow. A Physician ought First to consult with Reason, because he is the elder brother, than he ought to take counsel with Experience whether the Dictates of Reason be true or not. Virtue is nothing else but the Rules of Reason made manifest by Experience, Oh what base thing is there for what more unbeseeming to a Physician then to build upon the Forms of other men, and yet every corner of the world stinks of such Creatures at this day. If you look into the world of Physicians, good God How many Follow Doctor Galen, how few Dr. Reason and Dr. Experience. I confess I desire to Join them both together in all my Discourse. How notably spoke Calsus, It happens (saith he) just with our Physicians as it doth with Lawyers, although they pretend they know all the Laws, and teach them to others, yet when a brangling business comes before them they are so uncertain that they know not where to begin nor how to end, Neither shall you scarce find two of them in one Opinion: Nay so contradictory they will be in pleading, That if the Judge and Jury were not either knaves or Fools, they would burst their hearts with laughing. Now if their Clients would be but ruled by Reason and Experience, they would agree, and never go to Law, and in so doing would show themselves wiser than either their Lawyers or their teachers. Just so for all the world it is with Physicians. An Ancient grave Physician can sit in his Chayer and reason of all the parts of Physic, such as belong to the Diagnosticks of Diseases, and the Method of their cure, He can reason of the Anatomy of all parts; of the History of simples, and living Creatures, their Natures and Forms, their properties and virtues, he can quote Dioscorides and Theophrastus and say they were better men than himself: He can tell you how you must make up Antidotes and other Medicines, and for them he can quote Mesue Nicholaus Myrepsus, and Nicholus Alexandrinus, and all this he can utter Magnificently and stateliely: But if you call him to one that is sick of a Pleurisy or a Fever, a Bloody Flux, Dropsy, or a Falling sickness, or any other disease 'tis no great matter whether it be acute or cronical, Good God, in what an astonishment is my learned Physician: Although he feel the pulse and gaze upon the urine, he scarce knows what to do for all Discorides, Theopharstes, and the rest of his Authors; Nay it may be an old woman That stands by may teach him his Lesson a little better. Lastly. Our young Physicians which need a Master to instruct them in the Rules of physic and are minded to practise it, and use it well; I commend them to Doctor Reason and Doctor Experience, which two alone are necessary to this profession. Thus Celsus. III. The way whereby Alohymists come to learn, is by the light of Nature and Grace. We will not deny but Paracelsians make use of Reason and Expereince as well as other physicians; but they soar a little higher, even to the light of Nature and Grace. That's the Fundamental, the other are but means how to use it. There is within a man an Internal Angel, and the Light of Nature; you need not ask What the Light of Nature is, the whole Creation shows it every day; for as all Natural bodies grow out of the earth and are nourished from it, so is the mind of man nourished by the knowledge of Nature: By Nature Doth a wise man learn all his Arts and Factcultis as a tree hath i'es nourishment from the earth: and he that learns Arts from Authors learns them Just as a parrot learns to spoke. The Motion of the Creation is the Father of all Arts whatsoever Divinity excepted for that's inspired into men by the spirit of God: And as Divine wisdom comes from the Divine spirit: so Natural wisdom, comes from the course of Nature. Author's may tell you, such a thing may be done in such a way; but what Accidents will come in the doing of it they cannot tell you: The Light of Nature is that, and only that which teacheth true Philosophy; yet is Divinity the Foundation of true Wisdom; for God is the revealer of all secrets; and he will reveal them to none but those that fear him. As for the Beauty of Medicine which we spoke of before, we shall speak of more by and by, when we come to the Oath prescribed to Physicians, Alchemists, and Apothecaries. It consists chiefly in Order and Honesty. Chap. 3. Of the Ornaments of a Physician's mind. 1. The Ornaments of a Physician's mind are the principles and Habit of Philosophy. 1. A Physician ought to give pure Language; Neither ought he to be ignorant of the Rules of Grammar, Rhetoric and poetry. 2. His Philosophical Habits pertinent to knowledge and Acttion are various. 3. To the knowledge of a Physician, some things conduce more, some less; Devinity is the Basis of all Arts; and in Nature a Physician ought to be well Skilled in Anatomy, the knowledge of plants and making up Medicines: Besides Galen calls all such Physicians as are ignorant of the Mathematics Murderers. An Idea of the Aphorisms of Hipocrates 1. In speaking and discoursing, let him be nimble witted and solled. 2. In reproving the Errors of the sick and such as stand by them as also of his own scholars let him be quick wited. 3. Let his Mind be equally balanced between Fear and Confidence, let him keep the middle path. 4. Let him keep his body neat, but his Mind neater: Let him be temperate in Diet, and shut the suspicion of venus out of his doors. 5. Let him have base thoughts of Honour unless it be such as he gets honestly by his Art; and let him not beg that neither, and be sure let him never Praise himself. 6. Let him be severe towards those which introduce Errors into the Art: Let him be courteous towards others, and have a fellow feeling of others Miseries. 7. Let him not be ashamed to confess his own errors but let him give others warning to have a care of them. 8. Let him desire the Company of, and Commerce with other Physicians. 9 Let not his Tongue make a disease worse than it is. 10. If he know the Event of a Disease, let him speak it, not only to stir up the sick to obedience, but also to avoid the slandering of the Art: Always have a care lest you afflict the mind with the Disease of the body. 11. Keep close such things in the Art as are to be kept close. 12. Observe diligently other men's actions but be not invective agianst them. 13. Be not envious against the success of other men, neither yet detract any thing from their due praise. 14. Be familiar with all, but prattle no more than becomes you. 15. Be neither Doggish and Curtish, nor yet scurrilous and Ridiculous. 16. Love familiatitie; be diligent in keeping of it; Give Council gratis. 17. Use few words but let those few be pertinent to the purpose. 18. Let Gravity and Love be read in your Brows. 19 Speak comfortably to the sick, and visit him often if the Disease require it. 20. Carry thyself Modestly before thy Patient, both in ask him questions, feeling his pulse, and considering his Disease. 21. Let no unseemly action; nor unseemly word proceed from thee. 22. Let him love Godliness and Honesty, and be an unblameable servant both to God and Nature. 23. Let him consult with God in the beginning of all his Cures, and give God thanks after the performance of them. 24. Forsake not your sick Patient for any cause whatsoever. 25. Honour your Master as your Father, and embrace his Children as your brethren. 26. In consultations with Physicians, both hear what others say, and also teach without Envy, or branding them with nicknames. 27. Let not such a thought enter into your heart as to take that which is not your own. II. A Physician as well as a true Alchemist comes to the knowledge of many things which belong to the Health of the sick, by Astrology, and therefore the Art is very necessary for them both. And 'tis true enough; For the superior bodies work upon the Inferior and that by a kind of necessity, for without operation there can be no action: Therefore without the operation of the superior bodies there could be no production in the inferior. This they do three ways. 1. By a way universal. 2. By a way particular. 3. By a way of Means. 1. Universally: the Celestial body's act in things below by Light and Motion. 2. Particularly. By Influences differently upon proper Nativities or Revolutions, 3. By way of means: They operate upon such as are of the same Complexion with themselves; As Mars upon Choleric people, Saturn upon Melancholy, etc. Also we may see, (if; our eyes be in our heads) what force they have in changing the Air; and by the Air men's bodies: To make this appear consider with me. 1. Sick people are most at ease, and rest best after Midnight, although then the Air be coolest: The Reason is Because the sun than draws toward the Ascendant. 2. All hold, the cause of buding of Trees and plants, is the heat of the Sun; yet Trees begin to bud in February, though the Air be not so hot, as 'tis in October when the leaves fall of: It is not then a sensitive heat, but an Influential heat of the sun approaching to the Equator that causeth it. Most true then was that assertion of Hermes in his Tabula Smaragdina Superior Bodies are like the Inferior, and Inferior like the Superior. This is the golden chain of Homer. This is the Marriage of Coelam and Opis. This was the Ring of Plato. This is the perpetual Circulation of the Philosophers; Or to speak more like a Divine, This is the Providence of God, which so knits the Creation together that one Part of it stands in continual need of another. I could easily prove (if it were my scope at present) That of Natural knowledges, Astrology is most necessary for man in this World: But I am upon Physic, and therefore I say that it is most profitable and necessary for a Physician: How can you find out the Crisis of a Disease but by the course of the Moon? Or how can Diseases be better cured then by the knowledge of the Celestial bodies by which they are caused? We read in the Scripture, That Christ cured a man which was Lunitick, who often fell into the fire, and often into the water. If often, than not always; If Lunatic, then according to the Course of the Moon. This Hermes Trismegistos in his Jathro Mathematics (the word sounds nothing else but Medicine joined with Astrology) affirms, That 'tis found out by Exreperince, and I myself have found it to be true, That the Egyptians could predict the disposition not only of the sick but also of the healthful by the Motions of the Moon: Therefore if you observe it, The Moon in the place of Mars in your Genesis stirs you up to Choler, but to the place of Saturn to Melancholy; judge the like by the place of their Aspects in the Nativity. Imagine a man to be borne when the Fortunes were in Aries and the Infortune's in Taurus: This man when the Moon is in Aries, Cancer, Libra or Capricorn will do well enough: Let him look sor his troubles when the Moon is in Taurus Leo, Scorpio, or aquary. Also if his Diseases begin when the Moon is in Taurus, Leo, Scorpio, or aquary, they are like to prove dangerous, and strike at life. But if the Moon be in Aries; Cancer, Libra, or Capricorn they are easily cured: This not only the Physicians, (such as are Physicians indeed) and Astrologers; but also daily Experience witnesseth to be true: Myself have found the truth of it oftener than once or twice. By all this you see what exceeding need a Physician hath to be an Astrologier. Because by the Motions of the Heavens, the Indications are so varied, and either moved forward or retarded: so that a Physician that is ignorant of Astrology, many times prescribes remedies, Diets, and Chyrurgical observations in vain. 'Twas a most notable speech of Galen to this purpose: He that is a Physician, the same man is an ginger; thereby deriding those Physicians that denied Astrology to be necessary to Physic. III. A Physician and Alchemist ought with all diligence to keep the Method of Physic. For that Physician lends a helping hand to the sick that knows how to use fit Medicines at a fit time; and he cannot be ignorant of this that knows what remedy is suitable to each disease in respect of Quantity Quality, Time and Manner of Administration: He that is ignorant of this, is as ignorant of the Method of Physic: The Method of Physic teacheth to Cure. 1. Safely. 2. Quickly. 3. Delightfully. 1. Safely: Lest you hurt one part by helping another. 2. Quickly: That is act, not rashly; Delay not rashly. 3. Delightfully: That the remedy burden not the sick as much as the disease. And always register in your brain that speech of Hypocrates. Use no violent Medicines if gentle will serve the turn. FOUR Paracelsus beside Philosophy and Astrology. reckons up Alchemy and Magic amongst the Fundamentals of Medicines, and the requisites of a Physician The kinds of Magic which he reckons up are Six. 1. Supernatural things sometimes appears amongst Natural things, and carry the resemblance of their bodies. God hath placed them in Nature to signify something; and the first part of Magic is the interpretation of those. Such was that star which appeared to the Magicians which our translators (to keep the people in ignorance) translated Wise men. that came to worship Christ in his Infancy. Such were the Visions of the Prophets, and of john in the Revelation. 2. The transformation of living bodies, as was in Moses his time before Pharaoh. and the Transfiguration of Christ. Let no man say I writ Blasphemy in following my Author in this; and say it was done by Divine power, I'll easily grant it. I''s by Divine power the Trees blossom, and bear fruit; if you say that's according to Nature, I will quickly answer you. That it is Divine power, and the finger of God himself that upholds Nature and the Creation in the state 'tis in. 3. The third is Characters, or certain strange words, which have the same virtue with Harbs etc. and will cure Diseases as well. 4. The fourth is called Gamahew: or Gamaheos. Viz; Images and sculptures with certain strange Characters engraven upon them which carry the virtues of the Heavenly bodies, and mightily strengthen Creatures below,: For as a key opens a Lock, a Sword wounds, and a Breast-plat defends, so the Images of things above engraven upon things below, have a strange operation upon Sublunary Creatures. 5. The fifth is an action from one to another and that by Images which are like them: I would translate my Author in this particular if I durst, but I dare not, before the Nation is honester. 6. The sixth is Art Cabalistick. Cabal amongst the Ancients was nothing else then a certain mystical Symbolical, and Enigmatical Divinity, it was three fold. 1. That which Adam learned of God, and taught to his Children. 2. That by which God delivered the Law to Moses upon Mount Sinai, and Moses again taught it to Joshua: This continued by succession unto Ezra: yet was it lawful for few to read it; and not for those few before they were forty years of age. 3. The third Cabal was invented by the Jews Rabbis, which converts the Letters and syllables of the scripture into Number: and finds out the hidden sense of them, etc. But the Cable of Paracelsus, manifesteth a way whereby Characters, Figures, sigils, and words; strange things which some think is impossible, may be Performed: He teacheth a way how a man may hear ones voycé cross the seas; Nay how one thet dwells in the East may hear ahother that dwells in the West, and both keep their stations, though they are above a hundred German Miles distant. In Natural Magic, Imagination bears a great sway not only in gausing, but also in curing diseases: For proof of which we may let Philosophy alone: Look but upon a woman great with child and you may see it without a pair of spectacles. Imagination is a knowing power; it acts potently upon other things beside itself; and although knowledge and 〈◊〉 concur to a Local Motion, yet are they not the first cause of Motion, neither can they work alteration or change in their own body, much less in another, But Knowledge is an act of the soul, and appetite always follows it or always should: Neither is the soul of man conversant only in its own body, if it were, How could one man love another? And if the souls of men produce Mutual Love, why not a Mutual help by the same Rule: Hence it comes to pass that many times a sick man is more cheered by the sight and Company of one man, than he is by the help of another: It's in vain to object That Humours and Spirits are immediately and directly moved by Imagination; for 'tis only Accidental: They are moved by the Attractive, Retentive, and Expulsive Faculties. Weconfesse a sudden fear will make a man tremble: though there be no reality in it; so than the Humours and Spirits are the second cause of the change of man's body, but the first and remote cause is Imagination. You may see it clearly in all Epidemical diseases, who is sooner taken with them than they that fear them? Or I'll make it more clear by a simillitude; An Apple-tte is the second cause of bearing the Apple; but the first and remote cause is the sun which causeth the tree to spring and grow, blow and bear: But the first cause seldom produceth an act without the help of the second cause: For Example: In a Pestilential time Imagination itself will infect a man; but 'tis fear and terror caused by that Imagination which corrupts the Humours, and changeth them into the nature of the thing feared. Those that have read Physical Authors know what strange Imaginations a Melancholy Fancy will introduce into men; As one that conceited his Nose to be bigger than all his body: Another that he had no Head. A third that he was made of Butter; who being a Baker by Trade durst not come near his Oven lest he should be melted: Another that he had gotten a Fish in his blood; But to let pass others: Myself the translator of this work. Anno 1642. had a Patient in Old street London, who being troubled with a Melancholy distemper, conceited himself only a man, and all others that came near him Wild Beasts that came to devour him: To see whether this Fancy might be removed or no, I persuaded him He was made of a black pot: This also wrought upon his Imagination; and then he durst let no body touch him for fear they should break him: until at last, his cure drawing near, such vain delusions vanished. To return to my Author. The strongth of Imagination appears in this; (to go no further) In that Women with child, will not only desire, but also eat such things as are not fitting to be eaten; and their health is so far from being impaired, that it is much amended by so doing. That the Imagination of one man will work upon another is very conspicuous by a Woman with child; the child bearing the mark upon its body of what the Mother desired. Nay, if we do but consider what Union there is between our Spirits and the Angels and Intelligences; nay (to reach a little higher) If man be united to God by the person of Jesus Christ, what wonder is it that one man should be united to another by Imagination? He that would know more of this, let him read Synertus his book of Alchemy. V. A Physician ought to be busied in diligent speculation and happy Imitation of Nature. A Physician ought perpetually to watch the Motions of Nature, and order his Physic accordingly, that he may expel the infirmities of Nature that way. If he drive the same course Nature drives, the Cure will be easy, because Nature helps; and safe, because 'tis Natural. Let all Physicians know that they are servants, and not Masters to Nature. VI Physicians are Rulers over both body and Mind. We told you before, the subject of a Physician was the whole body of man taken universally: And he that doth not know that the Conditions of the body follow the Temperature of the Mind, is a fool. The words were Galen's: And Arnoldus saith, A Physician may make a Covetous man prodigal, and a Lecherous man chaste; and a fearful man valiant: The blood being altered from its present temperature, altars the Complexion, and the Complexion being altered, so is the inclination of the Mind: And this is the greatest secret in Physic. This is clearly seen in Melancholy persons, who if they mind Religi o n at all when they are in health, in their sickness think themselves Reprobates: Remove but their Melancholy distemper, the grace of God will come again: And thus you see the Assertion clearly proved; That Physicians are rulers both of body and Mind. Thus much for the Ornaments of a Physician's mind: The Ornaments of his body follow. Chap. 4. Of the Ornaments of the body of a Physician and Alchemist. I. Let the Ornaments of a Physician's body be suitable to those of his mind. An Idea of Hypocrates his Aphorisms. 1. Let him keep his body in a due Decorum, but his mind in a better, 2. Let him be very temperate in Nourishment, But more temperate in the sports of Venus. 3. In his youth Let him be patient and doubtful: In his old age Wise and Judicious; and let his middle age take part with all four. 4. Let his body be personable, lest that old taunt be cast in his dish Physician cure thyself. 5. Let his garments neither proclaim him a sloven nor proud; but cleanly, and thrifty. 6. Let him go so as he may not be despised of others, nor proud of himself. 7. Let him abstain from perfumes. II. A Physician ought to be able not only to write Receipts, but to make up all his. Medicines himself. Is a man a Physician; and doth he not know his Art belongs to action, and not to Contemplation? Contemplation teacheth men how to dispute of, and not how to cure the sick: Imagine a Physician to be an excellent Linguist, and to understand, Hebrew, Greek and Latin; we confess 'tis a great Ornament to a Physician; but they teach him only how to discourse, not how to Cure: 'Tis the true knowledge of the light of Nature, verified by Experience in making up Medicines that teacheth a Physician what Medicines are to be used, what to be refused: you shall oftentimes find Physicians vapouring what Linguist they are and what breeding their friends have bestowed upon them; and yet an Empiric, nay perhaps an old woman can come and cure a disease which it may be they cannot: Therefore well said Celsus. Physicians prate of their wit and show their Eloquence, but 'tis Medicines, and not words must cure the disease; and truly Galen was also of the same judgement 'tis action saith he, and not prattling that shows a man to be a Physician indeed: And in truth I desire from my heart, all those that take upon them the practice of physic that they would not dwell upon those generals, which have been left, them by Ancients; but search into the Closet of Nature and see what wonders the eternal God hath laid up there for them to busy their brains about. III. The true Alchemist by making up his Medicines diserves the name of a Physician. We told you before, that an Alchemist was to be considered two ways. 1. As he makes up Medicines for Physicians, and so he performs the office of an Apothecary. 2. As he finds out-secrets in nature by his own brain; and knows how to use them when he hath done: and so he deserves the name of a Physician. And this no man breathing will deny unless it be such as are their Master's Apes, and will swear what ere they say though they say Black is white, or whit black: I beseech you, what greater argument of a man's weakness can be delivered, then to say, My Master said so? 'tis true, these men, they may be decked with gold Rings and Jewels, but they are no Physicians ' they say The operation and preparation of Medicines is to be left to Alchemists and Apothecaries, as being a thing unworthy the Majesty of a Physician whose statliniss admits him only to prescribe, and not to make up Medicines. Good God, to what Pride hath the feigned Majesty and deceitful pomp of this World brought Physicians too! Imagine they lived in the Country, and there were sent for to visit a Sick party, where neither Apothecary nor Chirurgeon were near, as oftentimes it comes to pass: The disease also may be violent, and admits of no delay, but speedy help must be had: What will the Majesty of my venerable Doctor do in such a case? Will the disease be afraid of his Pride? Must he not act something himself or else plainly and downrightly Murder the Sick? Doth such a famous fellow deserve the name of a Physician? you see the folly of such as hold, it is the duty of a Physician to prescribe, and not to act. To proceed a little further. Difference of Climates, difference of places, difference of parts of the body afflicted; difference of Complexion in the parties afflicted, require different forms, and different preparations of Medicines: Both matter and form is to be altered according to these circumstances, which cannot be done without long use and experience in making up Medicines: which may indeed be disired, but cannot be so much as hoped for; much less expected from such titular Physicians as our times affords; whose sacred Majesty leads them to fill their own purses, and not to benefit the Sick. Antiquity will lead them and us unto better manners if we had but Honesty enough to follow it. Hypocrates would have spit in that man's face that should have taken from him the power of making up his own Medicines: And the Ancients taught their Children and servants the way of doing it; and thought it as great a Sin to deny them that, as to deny them the use of Fire and water: and howsoever they boast themselves to be Galenists, and are ignorant in making up Medicines; what do they else but brand the Name of dead Galen with a blot of Ignominy, who had more wit in his little Finger, than they have in all their bodies? Again. That great writer of Physic Hypocrates, in his Epistle to Democritus writes: That a Physician could never find out an absolute form of Medicine, that he durst say was perfect: and we (and if we will be honest) must ingeniously confess, That the Ancient Physicians were not only ignorant in some things, but also erred in many: What then shall we think of those that build their whole Practice upon the Prescripts of the Ancients! We cannot choose but admire what slavish Brains they are endued withal, who had rather err with the Ancients, than take the pains to find out a Truth themselves. Of how much better Opinion was Julius Scaliger; I have often (said he) admired at the boldness and impudence of Mortal Men, who build their faith upon such errors of the Ancients, which they would have amended if they had lived; for it is not high base to commit an Error, because it is the beginning of Wisdom; but to cherish Errors is madness in the highest degree. IV. A Physician ought to be very diligent of another Man's Health, though in the mean time he be negligent of his own. A Faithful Physician (and there's but few of them) regards the health of the sick in the first place: He undergoes any danger to help them; nay, he hath a fellow feeling of their Miseries, so that the help of others is a trouble to himself; because he knows the Subject of his Art is Man, that noble piece of God's Workmanship, and the Tabernacle in which the holy Ghost dwells. You have the Ornaments of the Body. The Ornaments of the Estate follow. Chap. 5. Of the Ornaments of Estate belonging to a Physician and Alchemist. I. A Physician ought to be adorned, not only with Ornaments of Body and mind, but also of Estate. An Idea of Hypocrates his Aphorisms. 1 Leave vaporing of outward Pomp, and Letters Patents from Princes for Mountebanks. 2 Let Study and not Gain, be the motive Cause of your Practice. 3 Never make your bargain for Reward, unless it be to make the sick confident of his Cure. 4 Be not too hasty for your reward of those that are able to give it, never ask for it if they be not able. 5 Do not Measure the excellency of your Remedy by the price of it: Give freely to the Poor. The tender Mercies of God are over all his Works. 6 Boast not of thy own Cures, unless it be to move the sick to confidence in thee. 7 Regard Reason in all Cures, and look not after the Estate of thy Patient; so thou shalt show thyself a Workman well pleasing to God. II. The Dignity and Honour of a Physical Alchemist is exceeding great. The Dignity of a Physician is known by Object and End. The Object of a Physician, is Man. The End, Health. As much then as a Man excels other Creatures, so much doth he that is a Physician indeed, excel other men; and as a man prizeth his Health, so let him prise the Physician. Therefore in Ancient times, Kings were Physicians, and such as were ablest in Physic were chosen to be Rulers, and that not only amongst the Heathens, but also amongst the Jews, as appears by Esay 3. 6, 7. A man shall take hold of his Brother and say, Thou hast clothing, be thou our Ruler; and he shall answer, I am no Physician; by which it is clear, That all the cause he brings why he would not be a Ruler, was, Because he was no Physician, and therefore not fit to take the Dignity of a Prince upon him. Whence that Ecclesiasticus. 38. Honour the Physician because the Lord hath created him for thy necessity; for all Healing is from the most High; and he shall receive the Honour of a King. We do not deny but God may give these gifts even to wicked men: yet this we say, A true Physician deserves praise, as well as reward. And this we affirm is the property of a good, honest, and prudent Physician, not to gape after reward like a Stage-Player, but to be content with what is given him. Menecrates the Sicilian, howsoever later Pens have thrown dirt enough in his Face; yet Suidas reports in his 6. Book, 38. Chap. That he never took any reward at all for his Cures, but rested himself infinitely contented if he could but perform the Cure; often protesting, that he was born a Servant to men and not a Master. III. As Diligence is required of the Physician in curing, so thankfulness is required in the Parties cured. Therefore the Roman Emperors, when they had observed any that were excellent in the Art of Phyfick, they gave them a yearly Stipend, sufficient to maintain them in a good Decorum, that so they might give Physic to the Vulgar freely, without any desire, or hope of reward: and indeed 'tis usual with people after they are cured by the great labour and diligence of the Physician, to give him ingratitude for a recompense of his pains and care: Thence came that vulgar speech of Diogenes, Give thy Cook, ten Pound; thy Flatterer, five Talents; thy Physician, a Groat; and the Philosophers, three Farthings: Hence came that Proverb in use: Exige dum dolor est, nam postquam pena recessit Audebit sanus dicere multa dedi. Whilst that your Patient is in pain Be sure you ask your Pay; For when as he is well again, You have had enough, he'll say. But this is most base, and most dishonest; the Heathens shall rise up in judgement against such fellows and condemn them, who built Altars for Chiron, Machaon, Podalirius, and Hypocrates and for their excellency in their Art honoured them as gods: but enough of this, if not too much, considering that I know, and am very well versed in it, That the ultimate end of studying Arts, is not reward and gain; but the finding out of the Truth, and the using of it to the glory of God, and the health of the sick, being found out. Riches are but the goods of Fortune, and wicked men have usually the greatest shares of them. IV. A Physician stands in some need of Estate, besides his Knowledge and Art. For although he that knows any thing, knows well enough that a man may give Physic well if he have it, whether he have Estate or not, and that the Estate of a Physician conduceth not a whit to make him either the more knowing, or less knowing; but it enables him wherewithal to get fit Medicines to give: What good doth a man's knowledge do him unless he bring it into practice? So then a Physician take him as a Student he needs no Estate, but take him as a Practitioner, he doth: Neither indeed is it convenient, That a man whom Nature hath enriched with knowledge, should want wherwithal to put it in practice. I could wish there were in this respect such a Harmony between men as God hath made in the Creation: Therefore Cornelius Celsus said well, That a Physician stood in as much need of an Estate to make up his Medicines, as a man in health did to buy him Bread: And Aristotle was excellent in the point, Fools that know nothing, but are ignorant of the causes of things regarding only to get vast Estates; if they suffer in their Diseases, let them impute it to themselves. And the truth is, I do not know but it belongs to the Governors of a Commonwealth to provide for the health of their Subjects. V. The more the Physician is confided in, the sooner he cures. And this is true enough; Confidence in the Physician begets Hope, Hope begets Joy, Joy cheers the Spirits, Cheerfulness of the spirits helps to expel the Disease, and wonderfully promotes the operation of the Medicine. On the contrary, If the sick abhor the Physician, the sight of the Physician terrifies him: Terrifying weakens the spirits, weakening of the spirits encroaseth the Disease, and makes way for Death. VI The Physician gets confidence of the sick Party, partly by his own Nature, partly by the help of other men. That a Physician may get confidence in his Patient by his own Nature, let him carry himself like a wise man, as well as like an Artist: Cicero said true when he said, That in all Arts nothing memorable, or worthy of praise, could be done without Wisdom. If a Physician carry himself rigidly, and not respectively towards his Patients, he affrights them; if they like not his person, they will like his Medicine much less: you may see this in Chirurgeons when they let people blood; If the sick be afraid, the blood retires, and he seldom bleeds as he should do: But if he come cheerfully, and have good confidence in his Chirurgeon, he bleeds well: So if the party dislike the Medicine, either he vomits it up again, or retains it in his Body that it never operates. Cornelius Celsus was of opinion, That the prudence of a Physician did more good than his Art: and Socrates included all Virtues in this one word Prudence. And Celcus held, That a prattling Physician was another Disease to the sick. Chap. 6. Of the Authority of Physic. PHysical Authority endowed with the Ornaments of Body, Mind, and Estate, coming out into the World to act, is to consider, 1 Its Duties. 2 The Persons. An Idea of Hypocrates his Aphorisms concerning Duties. 1 The Duties of a Physician, unless limited within the bounds of Method, are innumerable. 2 He ought to have a quick eye to the Air, Earth, and Water of the place where the sick is. 3 He ought to observe the operation of the Chirurgeon; seek out fit Remedy for the Disease, and leave necessary Precepts with those about the sick. 4 He ought to inquire after the Disease, of the sick, and of those that stand by; diligently to heed when the change will be, and what the event will be. 5 The whole course of his Physic ought to be only an Imitation of Nature. 6 He ought to communicate what he knows to be true, to his Scholars. 7 He ought to warn the sick of their Duty, to terrify them that are secure, and to cheer up those that are faint hearted. 8 Let him not perform his Office negligently, nor rashly. 9 Let him take Occasion by the Foretop, and expect patiently what the end will be. 10 Let him not be too confident in what he expects, neither let his courage fail if it fall out otherwise. 11 When he takes a Patient in hand let him shut rashness and fearfulness out of doors. 12 Let him be ashamed of no work, or operation that belongs to Physic. 13 Let him fly rashness and headiness in all his actions. 14 Let him use Gravity in his Apparel, Speech, Gate, and every thing else. 15 In commanding things necessary, in forbidding things hurtful, in reproving Errors, let him be of an Heroical spirit, and do it with Authority. 16 Let him be very gentle to, and familiar with sick people. 17 Let him give Physic to the poor freely, and without reward. 18 Let him have a special care of sick strangers. 19 In dangerous Diseases, let him do good to such as are ingrateful and Covetous. 20 Let him be ready, nimble, and clever in all his actions. 21 Let him want no Physical Instruments at home, but carry only such abroad as are necessary. 22 Let him keep the Forms as well of Compound as Simple Medicines in his memory. 23 Let him prescribe as well what Diet, as what Medicine the sick aught to use. 24 As for such things the sick hath a desire to, let him not so follow his humour that he increase his Disease; nor so rigidly oppose him that he perplex his mind. 25 Let him be well skilled in the operations of Chirurgery, that so if a Chirurgeon be wanting, he may perform his place, speedily, securely, and safely. 26 Let him always have a special regard to the former Custom, and present strength of the sick. 27 Concerning Duty, his Office is, First, To prescribe a Diet which strengthens Nature, and resists the Disease. Secondly, To loosen the Belly with gentle Remedies, as Subpositoris, Clysters, etc. Thirdly, If Blood abound, to breathe a Vein. Fourthly, To use Apozemes to cut the matter causing the Disease. Fiftly, To prepare tough humours for expulsion. Sixtly, To purge them out. Seventhly, To draw humours back to use Diurecticks, Rubbing, Cupping Glasses, to cause sweat. Eightly, To draw the Disease to the external part of the Body. Ninthly, To draw it out by Baths or Issues. Tenthly, To dissipate the matter remaining, and strengthen the part Eleventhly, To recover strength with good Diet. 28 Let him keep a Method of Physic in his Study such a one as you shall find in the following Scheam. First, Let him have a Catalogue of Authors, both Galenists, Paracelsians, and Empirics. Secondly, If he travel, let him keep a Diary. Thirdly. Let him set down by themselves what things he finds worthy of observation. Fourthly, Let him keep a Garden of Herbs of his own. Fiftly, Let him set down his best Experiments in such an order that he may know readily how to find them. Sixtly, In the morning let him call to mind what he did the day before. Seventhly, In the afternoon, 1 Let him walk abroad to know and gather Simples. 2 Let him confer with Galenists, Paracelsians, and Empirics. 3 Let him visit the sick. Eightly, In the Evening, 1 Let him consider what he hath done all day. 2 Let him commit something to memory. An Idea of Hypocrates his Aphorisms concerning Persons. 1 Of Persons, Some regard the Sick. Some those that stand by: And Others the Physician. 2 Cure the mind of the Sick with good Language, before you attempt to cure his body with Medicine. 3 Declare in loving Language to the Sick what is fitting for him to know; so carry yourself towards him that he may not be too confident of Life, nor too fearful of Death. 4 What the Sick aught to do command peremptorily, and make him not too confident of his life, lest he disobey your Command. 5 Keep close from the Sick that which is not fitting for him to know, and if he suspect it, either craftily dissemble it, or cunningly make the best Interpretation of it. 6 If the Patient be stubborn, make the Disease worse than it is, that he may obey: If he be faint hearted, tell him it is better than it is, that he may not despair. 7 Promise nothing directly, but tell the Patient, all the Work lies in the Power of God, and his obedience. 8 Sometimes use many Remedies. sometimes but few, according as the disposition of your Patient is, either stout, or faint-hearted. 9 Let a Physician be neither Covetous nor unfaithful: above all things let him not neglect his Patients. 10 Let the Physician abstain from threatenings, unless he deal with Madmen: Let him use modest Language, and gentle admonition. 11 Let him suffer none to be about the Sick, but such as the Sick loves; let him cause the rest to be turned out of doors. 12 If the Sick be a knowing man let him tell him the Cause and the Nature of his Disease; and let him explain it to him, not with a Budget full of prittle prattle, but by apt Similitudes. 13 Let him give himself to know what the event of Diseases will be. 14 Let him rid the Chamber of all such guests as have more tongue than wit. 15 Exhort those that are near the Sick to perform what you command; and in this case use either promises or threatenings, which you think sittest. 16 Trust as little as you can to the Fidelity of those that are near the Sick; but as much as possible lies in your power see the Medicine taken yourself. 17 In dangerous Diseases, desire the advice of other Physicians; and if you are called to counsel by others, by no means refuse it. 18 Give Counsel to other Physicians without contention, or wrangling; envy, or desire of gain: Let the Health of the Sick, and the finding out of the Truth, be the mark you shoot at in all your actions. 19 Examine the Counsel of Empirics before you follow it, because they are ignorant of Method: but if when you have weighed them in the balance of Reason, you find it good, follow it, for Nature hath given them gifts as well as you. 20 Make use of your former Experiences: If you keep those you had when you were young, they will do you good when you are old. 21 Communicate all things faithfully to your Scholars; show them your Examples; teach them how, and when Medicines ought to be given; let them be your Companions, lookers on, and standers by in your Cures; that so the blessing of God may be upon you, and they when they come to age may bless you. You have the Authority of Physic: The Oath of Physicians follows. Chap. 7. The Oath of Physicians according to Hypocrates. I Swear by that great Physician Apollo; as also by Aesculapius, and his two Daughters Hygieam, and Panacea; and I call all the Gods and Goddesses to witness, That I will keep this Oath under written entirely, and without any mental reservation whatsoever, according as God shall give me strength and Judgement. 1 I will will the same Honour to my Master that taught me this Art, as I will give to my Parents: If he want temporal goods, I will supply him, so far as God shall enable me with Estate: his Children I will account of as my own Brethren; I will instruct them in all the parts of Art which God hath endowed me with, without either ask or hoping for reward. To my Scholars that I undertake to teach, will I impart whatsoever God hath imparted to me; namely, To all such as take this Oath, and to no others will I be free in what I know in Physic. 2 To those which are sick (according to my power and ability) will I give speedy Health, without any delay of time for hope of gain: I will never give two Medicines, when one will serve the turn. 3 The entreaty nor Fees of other men shall never move me to give preposterous Physic; but I will give warning to the Magistrate of such as do it. 4 I will give nothing to any Woman to kill her Conception, neither will I declare to any body, which way it may be done. 5 I will manage my Life and Art in that manner, that I will not be afraid to answer for them another day. 6 I will cut none for the Stone, but give place to others to do it that pretend they have more skill than I have. 7 When I enter into the house of a sick Party, my motive cause shall be the Health of the sick, which I will labour for with all my might. 8 I will keep my Body in temperance from all unlawful Venereal actions. 9 I will give Physic without respect of persons, whether they be Poor or Rich, Masters or Servants. 10 I will keep close the infirmities of the Sick, as being the greatest secrets a Physician hath to keep. This Oath, whilst I keep purely and umblamably according to my Power and Skill, I desire the blessing of God upon my Person and my Art, together with renown in this World, and glory in that to come. If herein willingly I fail, may the contrary to this fall upon me. Chap. 8. The Oath of Apothecaries. I Call the Creator of all things to witness, the one God manifested in Trinity, whom I serve, That I will with all diligence perform these things following. 1 I will live and die in the Christian Faith. 2 During life I will carry myself dutifully to my Parents. 3 Be obsequious to my Masters and Physicians that employ me. 4 I'll give railing Rhetoric, neither to those of my own Profession, nor yet to others. 5 I'll labour what lies in my power to adorn the dignity of my Art. 6 What is to be kept close, I will reveal to none. 7 I will attempt nothing unadvisedly for hope of gain. 8 In acute Diseases I will give no purging Medicine without consent of a Physician. 9 I will not meddle with the secrets of Women, unless it be to apply Medicines to them. 10 I will reveal the secrets of none to the World. 11 I will give Poison to no Body. 12 I'll not persuade it to be given, no not to an Enemy. 13 I'll neither give, nor sell any Medicine that destroys Conception. 14 I'll prepare no Medicine to cause Delivery in Women without advice of a Physician. 15 The Prescripts of a Physician I will in no wise altar. 16 I will not give one thing for another, though they be both of a Nature. 17 I'll never turn Empiric while I have a day to live. 18 I'll give Medicines freely to those that have no money to pay for them. 19 I will not keep corrupted Medicines in my Shop. These things I performing, the Lord bless me in all my Actions. You have the Requisites of a Physician: The Marks and Vices of Sophisters and Impostors follow. Chap 9 Of things repugnant to Physic and Alchemy: Or, Of the Marks and Vices of Sophisters, and Impostors in those Arts. 1. The Marks and Vices of Mountebanks, Sophisters, and Impostors, which make a stately flourish only for Gain and Ambition, are contrary to the Notes and Marks of true Physicians. OF this number are, 1 Company of dirty Rogues, that carry all their Medicines in one Pot, having no more Medicines but one; and are as excellent in the Art of Physic, as an Ass is in Music. 2 Such as run up and down from Town to Town, and from Market to Market, and having gotten a few terms of Art in their Noddles, make the common people believe they can do wonders, being in deed and in truth as absolute Physicians as he is a King that Acts a King's part in a Play. When they meet with sick people, they get money right or wrong. 3 Such as have formerly been Monks, and leave their Professions; or such as have been Parish Priests, and are so lazy they will preach no longer; Barbers, such as shaved men but yester day, turn Censurers of Diseases to day; Old Women with never a Tooth in their heads. II. All abuses of the Art are repugnant to true Alchemy. And first of all truly, Unskilful Alchemists, a company of ungodly wretches, that vapour up and down, they can transmute Metals, they can prepare Medicines, I by all means; and yet they have neither Judgement nor Method, nor Skill, unless it be to do mischief to the Sick. If by Chance-medley they hap to cure one, Oh that's a gallant Experiment, and that Medicine will serve for all Diseases: And this is one Reason true Alchemists are so evil spoken of as they are. But in truth it is not fitting, neither aught such a thing to be amongst Christians, that a most excellent Art should be condemned because of the abuse of it: For as Mountebanks and old doting Women, detract nothing from the Splendour of true Medicine; so Idiots, and such as profess Alchemy without wit or reason, detract nothing from the dignity of true Alchemy: Neither are they worthy of the Name of Alchemists that spend all their time and means in trying Experiences, not knowing what Rule they go by, nor what end they drive at: as he said well that said, They seek and find nothing, but seek after what they have found. Let no man give any credit to those who promise, they will tell the Art of changing Metals into Silver or Gold for Money: The Deceits of such Impostors are these, and such as these that sollow: 1 They dip their wooden sticks, with which they stir their melted Metals, with Silver or Gold dissolved in Aqua fortis, or other the like Water. 2 Instead of Ink, they write in the paper in which they wrap up their matter to be reduced, with the Solution of Silver or Gold. 3 Or else instead of Sand, they dry their Writings with the Filings of Gold or Silver. 4 Others put in Powder of Charcoal mixed with the Solution of Gold or Silver amongst their Metal when it is melting. ● Others melt it in Vessels with a double bottom, the lowermost being filled with Gold; and they break the uppermost bottom as they are stirring it up and down. 6 Others put great Charcoals into their Metal, which they have made hollow for the purpose, and filled with Gold. 7 Others stir the Metal with wooden sticks, or other Instruments which are hollow, which hollowness they fill with Gold. 8 Others wrap up a Mass of Gold or Silver in the Lead, and melting of them both together, make them believe all is turned into Gold. 9 Others colour over Silver with Copper, and so melting of it, make people believe the Copper is turned into Silver. 10 Others cunningly and subtly put in the filings of Gold amongst it whilst it is melting. 11 Others put in some other Powder that makes it look like the colour of Gold, when 'tis no such Metal. 12 Others put in Antimony mixed with Gold, instead of common Antimony. 13 Others for common Precipitate, put in Gold precipitated. 14 Others instead of common Mercury, put in the Amalgama of Gold. 15 Others instead of common Aqua fortis, put in Aqua fortis in which Silver or Gold hath been dissolved. 16 Others colour over Gold with Silver, and so melting of it, make people believe the Silver is transmuted into Gold. 17 Some steal a little of the true Tincture or else get it by some sinister means, and then they can perform the business as they should do, so long as their Tincture lasts; which usually they make last so long till they have deceived people of Money enough: But their Tincture being gone, they being ignorant of the Art can do no more feats. 18 Others having wit enough to prepare Quicksilver partly as they should do, mix it with Gold, and so they will make a little more of it. Therefore let all Men beware of such Impostors. A certain famous Alchemist at Rome, many looking on him, put only one scruple of pure Gold into two ounces of Quicksilver over a hot fire, and turned it all into most pure Gold; not without the admiration of the Beholders. An End of the Second Treatise. The Third Treatise. Containing a Physical Idea of the Hermonical Systeme. Wherein (as it were in a Platform) is showed, What the Labour is; What the Order and Series; And what the Work in our Systeme. In this we will consider, 1 The Definition and Division of Medicine and Alchemy. 2 The Method of the Hermonical Systeme; and the Idea of the whole Practice. Chap. 1. Of the Definition of Medicine and Alchemy. I. The Definitions of Medicine which Galen, and most others have brought, are rather Descriptions than Definitions. HIppocrates his Definition is this: Medicine is an adding of things necessary and a substracting of things not necessary. But this includes a Description of the Office of a Physician: For all Diseases coming either of Emptiness or Fullness, the first is cured by Addition, the second by Substraction. Others Define Medicine thus: Medicine is a Knowledge restoring and preserserving the health of the Body of Man. Others thus: Medicine is a knowledge, preserving Health, and expelling Diseases. Others thus: Medicine prescribes a right Diet to people in Health, and cures such as are sick. But never a one of these are true Definitions: 1 Because Medicine itself doth not this, but it appoints such things as do it, and that not always neither. 2 Health is the Proposition of the Art of Physic, and its End is the obtaining of it; and it is necessary for a Physician to know by what means Health may be maintained being present; and restored, being absent. Herophilus had another Definition. Medicine is the Knowledge of things Healthful, not Healthful, and Neuters, between both. Things are said to be Healthful or Unhealthful, three ways: 1 As a Body. 2 As a Cause. 3 As a Sign. A Body is said to be Healthful when it is in health, Unhealthful when diseased. A Cause is Healthful which causeth Health, Unhealthful which causeth Diseases. The Sign is Healthful which shows Health a coming; Unhealthful which shows increase, or i'll end of the Disease. The knowledge of Neuters is twofold. 1 In respect of Desidence, when any declines from the integrity of Action, and receives hurt thereby. 2 A Neuter of Recovery, when any first of all begin to mend of a Disease. Hence others make another Definition of Medicine, which is this: Medicine is an Art which conserveth sound Men in Health, restores the Sick, and preserveth Neuters from Diseases. Or if you will have it plainer thus: Medicine is the Knowledge of things Natural, not Natural, and against Nature. But this belongs to the Practice, and Definition is only Theorical; whence it appears that they are imperfect. I shall satisfy myself with this short, yet complete Definition. II. Medicine is an Art of Healing well. This Definition is perfect, consisting of Genus and Form. As for Genus, 'tis an Art (as we showed you before, that Medicine was an Art. The Form is manifested in this word Healing, by which it is made to differ from other Arts. And I add the word Well, to show a difference betwixt the skilful Physician and a Mountebank. And this Definition contains, not only all the parts of Medicine, but also all the Offices of a Physician. III. Alchemy is an Art of dissolving all Natural Compound Bodies from that whereof they Naturally consist, thereby making them purer and stronger, and fitter Medicines for the Physician's use: Or may serve for the perfecting and transmuting of Metals. Some hold Alchemy to be nothing else but a separation of what is pure from what is impure: But this is too general by half; for an Apothecary doth so when he scrapes the dirt off from Roots: neither doth he any less when he clarifies and strains Syrups. And although it be true an Alchemist doth this, yet is not his Industry limited under such a Bound as this is: For his work is not only external, but he penetrates to the internal parts, dissolves and separates Natural Bodies from what they Naturally consist of; he severeth what is profitable from what is unprofitable; he purifieth, altereth, and perfecteth all, and if need be joins them together again. You have the Definition: The Division follows. Chap. 2. Of the Definition of Medicine and Alchemy in general. I. Medicine is either Theorical or Practical. THere are those that reject this Definition, as not accurate enough. 1 Because by this means it is not divided into opposite parts. 2 Because all Medicine is one Discipline, and hath but one Habit, namely, Practical and Operative. 3 Because all Disciplines take their Denominations, not from particular things which are handled in them, but from the Subject and End to which they are directed. 4 Because, although some things which are handled in Medicine seem to belong to Theorical Discipline, yet because all of them are not handled in respect of knowledge, but directed to some common operation or end, they are partly referred to the Subject, and partly to the End. We thought good to hold fast this Definition, not only because it is found in the Schools of Physicians, but also confirmed by reason and Authority; for both Hypocrates and Galen confessed, A Physician ought to be a Natural Philosopher: And the words Naturalist, and Physician are the same: And that Natural Philosophy is divided into Theoric and Practic, we prove by these Reasons: 1 Philosophy, as the Ancients very wisely said, is a kind of Physic to cure the Diseases of the Mind. The Diseases of the Mind may be divided into two Parts. First, Dulness of the Understanding; the effects of which is, Ignorance of the Truth. Secondly, Corruptions of Manners; the effects of which, is, A vicious Life. The Speculative part of Philosophy is a Medicine for the first. The Practical part for the last. 2 Because every Man naturally desires Knowledge, both of those things which pertain to Humane actions, which the Practice of Moral Philosophy will amply instruct you in; as also of those things which make for the finding out of Truth; which knowledge Speculative Philosophy will bestow upon you. 3 Because the Subject of Knowledge is the Understanding which is two fold, Speculative and Practic, as Aristotle well teacheth in his Ethics: Therefore Philosophy must also be two fold, Practic and Speculative. 4 Because the Basis of Philosophy is to direct the life of Man in an happy way. But to this belongs both Speculation and Practice, therefore Philosophy is two fold, viz. Speculative and Practic. 5 Because every Learning tends to some good end: to attain which, is required Knowledge, which is the Speculative part; and Operation, which is the Practic. 6 All Learning was invented to direct those operations of Man which are in our own power, and so all vitiated by the Fall of Adam. There are three sorts of Actions then, which may be rectified by Learning. 1 The Operations of the Understanding, which are rectified by Speculative Philosophy. 2 The Operations of Appetite both Rational and Sensitive, which are rectified by Moral Philosophy. 3 Very many other operations of Man, either inherent in their Members, as Running and Leaping etc. Or acted upon other things, as Building, Painting, etc. And so both Mechanical Arts as well as Liberal, are rectified by Practic Philosophy. 7 Because the Unity and Distinction of Knowledge, are taken from the Uniny and Distinction of the Object. But the Objects or Matters of Knowledge are three; for they fall either under the Action, or Effect, or only under the Knowledge: For whatsoever is only Speculative, was not made only to look upon, but to be produced to act or action. Hence you see that this division of Philosophy into two parts, namely, Theoric and Practic, is very good: And if of Philosophy, then of Physic, which indeed is but the putting of Philosophy into practice, the one being Essential the other Remote. II. Theory is the remoter, or more common part of Medicine delivering a certain Method both of Medicinal matter, and preserving the Health of Man. It is indeed, to speak briefly, the Proaemium, or Preparation to Practice: It consists in the knowledge of things Natural, both General and Special; as also of things against Nature. III. Practice is the next, and Essential part of Medicine, giving a Reason of the Means both of preserving and restoring Health. This comes to the very Operation and End of Medicine, and indeed is the very Essence of it: It stirs up Nature, incites her to action, tells her what must be done: It administers aid to Nature where she is too weak, and routs her Enemies when they are too strong for her. IV. The parts of Practical Medicine are two, First, called not Natural; Secondly, Proper, or Method of Cure. This is Galen's Division; namely, First of all concerning the use of things not Natural, which respects most the Diet and ordering of the Body. Secondly, The Method of Curing, which concerns the administration of necessary Medicines. For a Physician considering that his Duty is no less to look after present Health, than to restore it when it is lost: therefore although things not Natural appertain to the Theorical Part; yet in this respect it is broughr into Practice, and is made the first part of it: For as Theory is to be considered under a double Nature; namely, as a man is either Healthful or Sick: So Practise works upon both these Natures, namely, things not Natural to preserve Health; things Medicinal to cure Diseases. Moreover, The Medicinal part of Physic is double, General and Special: General which shows the Method of Curing: Special which shows the Instruments to cure by. V. Alchemy, or Hermetical Philosophy is Theoric and Practic. Theoric by Paracelsians is divided into Vital and Local. By Vital they understand things Natural. By Local, things against Nature. VI Practical Alchemy is divided by Paracelsians into Method and the Instruments of Healing. In Method they observe not only Physical Indications, but also the motion of the Heavens. As pertaining to Instruments; they consider the Difference, Composition, and Proportion of Medicines both Chyrurgical and Physical; they never regard Diet much in the Cure of Diseases: and this Paracelsus not only taught, but also practised; for he would drink with his Patient's night and day, or else he is belied. Thus you have the general Definition of Medicine: What follows now but that we give you an Idea of our Hermonical Systeme in two Tomes. Whereof the first shall contain the Theoric, and the latter the Practical part. Tome I. Of the Theorical part of Medicine. THis is divided into two parts, Remote and Near. Remote, which is common both to Physic and Natural Philosophy, and is called the Knowledge of things Natural, is either General or Special. Of the General Knowledge of things Natural, Or the Object of Medicine and Alchemy. 1 THe General knowledge of things Natural, is the Remote part of the Theory of Medicine; which treateth of the Object of Medicine, or Matter of curing; the Natures, Parts and other Accidents of all Elementary Bodies. By others 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 The Common Affections thereof, as also the Species, are to be considered. LIB. I. The Common Affections are called Special. 1 SToicheiologia Special, is that which delivers the common Principles of Elementary Bodies. 2 It is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which signifies an Element, an λέγω, which signifies to speak. 3 Its Parts are either the first, or those which arise from the first. 4 The first are Principles, Elements, and the Qualities which are in the Elements. 5 Parts arising from the first, are Mixture and Generation, and the Temperament which ariseth from the Mixture of Qualities. Chap. 1. Of Principles. 1 A Principle is that whereby one thing or another gets its beginning. 2 And this is called either the First, or a rising from the First. The first is called Nature Naturing; the second, Nature Natured. 3 The First is, by which, and from which all things are made; but that subsisteth by itself, and draweth the original of its Essence from nothing; and therefore Plato in his Phoedon calls God, Nature Naturing. 4 That which hath his Original from the first, which we call Nature Natured, is that by which all Natural things subsist, and from which they borrow their Name, viz. Natural. 5 Nature then is double, Universal and Particular. 6 Universal is the Power of the Godhead spread through the whole World, according to which Nature acts. 7 This is taken, 1 For that Divine Virtue which God hath planted in all things. 2 For the Influence of the Stars, by which he acts it in all things. 3 For the Moderator, and Nourisher of all Natural Bodies. 4 The pythagoreans, called it God himself; Virgil, an Internal Spirit; and Plato, the Soul of the World. 8 The Particular Principle or Nature, is every Natural Body taken as consisting in Matter and Form. 9 Matter, is the first Subject by which things are made. 10 Form, is the Manner, or Example they are made by. Chap. 2. Of Elements. 1 AN Element, according to Philip Melancton, is a Simple Body, containing in it the Seeds of all mixed Bodies. 2 It is twofold, either Opacous, which is an Object of the Sight; or Transparent. Transparent either more or less. Less, as the Water. More, as the Air and Fire. 3 The Earth is an Element obscure, cold, and dry. 4 The Water is an Element less clear, very moist, and something cold. 5 The Air is an Element very clear, something moist, and very cold. 6 The Fire is an Element, clearest, driest, and hottest. 7 Elements and Principles differ: 1 Elements are Corporeal; Principles Incorporeal. 2 Principles are the Objects of Reason; Elements of Sense. 3 Principles are first and immediate, Elements compounded of the Principles, for they consist of Matter and Form; and if you will take Elements as Principles, then take them as Sensible Principles, consisting of Matter and Form. Chap. 3. Of the three Principles of Alchemists which are contained in every Natural Body, and give it its Constitution: as also of the Faculties and Properties of the Elements and their Number according to the Doctrine of Hermes. 1 IN this particular, Alchemists reject the Opinion of Aristotle altogether. 2 According to Paracelsus, the first Matter of all things is a certain great Mystery, not perspicable to Sense, which contains in it something after an hidden and invisible way. 3 According to the Opinion of later Alchemists it is an Essential Subject containing all Forms in it: or a certain Punct from which all things flow, and to which they return as to their Centre. Plato calls it the Soul of the World. 4 The Principles are either such things as are Simple, or Bodies composed of them. 5 Simples are such as consist of themselves, from whence all other things come, and to which they return. 6 Compounds are such as are made of these Simples, and return to them again: and they are divided into Bodies, Formal and Material. 7 Both Simples and Compounds then, are, either Invisible, as Formal and Spiritual: or Visible, as Material and Corporeal: and these are contained in every individual Substance. 8 Those that are Invisible, are contained within those that are Bodily: as the Soul is in the Body, and the Spirit in whatsoever lives, whereby it not only preserves itself, but begets its like. 9 They are double, Active, and Passive. 10 Actives, are nothing else but the Forms of Natural things, which God gave by his blessing at the first, and they have continued ever since. 11 Passive, as Seeds, Roots, Plants, Constellations, etc. 12 Seeds are a vital beginning, containing within itself the Spirit of what it is a Seed of, by which it produceth again its own Body, Taste, Color, Quality, Magnitude, and Figure. 13 Constellations are ordained by their Motions to order the Actions of Natural things, both of Herbs, living Creatures, and Minerals to concoct their Nourishment, to separate their Excrements, to supply them in matters belonging to Procreation and Increase, both continually and constantly. 14 Roots, are that which dispose to Action, Maturity, and Fruitfulness, both Plants and Trees. 15 Seeds act by another invisible way, and have a strange kind of Power within them to beget their like, having their like within them only in respect of Power, and they are, 1 Of Living Creatures provoked by the power of Venus. 2 Of Plants, shut up in their Seeds. 3 Of Minerals, which is covered with a bulk of Rubbish. All these have hidden Spirits in them. 16 The Formal Principles, or Active Bodies are three; whereof two are moist, and one dry: The two moist are, Mercury and Sulphur: That which is dry, is Sal. These, Hermetical Physophers call Spirit, Soul, and Body. These three Principles, although they are Spiritual, yet being joined with Simple Elements, they make up Material and mixed Bodies. 17 Mercury is that sharp, penetrating, pure, and Aetherial Body; that Aerial, Subtle, and Spiritual Substance, the next Instrument of Life and Form. 18 Sulphur is that moist, sweet, oily, viscuous Substance, the food of heat endued with a glutinative Quality. 19 Sal, is that salt, dry and purely terrene quality, representing the Nature of Salt, endued with wonderful Virtues, having power to dissolve, coagulate, cleanse, evacuate, and to perform such like actions. 20 The Visible Elements are two; one dry, which is the Earth; the other moist, which is the Water. 21 The Earth is a Body separated by the Water from Sal, Sulphur, and Mercury; It is called Terra damnata, Ashes, and Caput mortuum. 22 The Water is an insipid phlegm, destitute both of Sal and Sulphur, only moistening, without any manifest strength or force. 23 There are two Elements than you see, Earth and Water. 24 The Air, seeing it cannot be separated, is therefore mixed with Sulphur, or more especially with Mercury. 25 We acknowledge no other Fire, than that which they call in English the Sky; the Greeks Aether, from burning. 26 The Heaven is then the fourth Formal or Essential Element, or rather the fourth Essence extracted from Elements and Principles. You have the Principles and Elements: The Qualities follow. Chap. 4. Of both first and second Qualities. 1 QUality is an Affection of Body which demonstrates what it is, or the Form which moveth the Senses. 2 Qualities are either the first, because they are in Elements and Simple Bodies: or such as arise from the first, and are called Compounds. 3 Quality, is either manifest or hidden. 4 Manifest and first, is either Active, as Heat and Cold: or Passive, as Dryness and Moisture. 5 Heat is the first Quality which heateth. 6 Cold is the first Quality which cooleth. 7 Moisture is the first Quality which moisteneth. 8 Dryness is the first Quality which drieth. 9 The Heaven, according to Plato and the Astrologers, is the first Principle of Heat: according to the Peripatetics, it is Elementary Fire. 10 You have the first Qualities: Those which arise from them follow: And they are either Simple or Mixed. 11 Simple, are such which principally consist from the first, as 1 Rarity and Lightness, from Heat, which moves upwards. 2 Thickness, from Cold; which moves downwards. 3 Softness and Thinness, from moisture; which yields to touching. 4 Hardness, from Dryness; which resists touching. 12 You have the Simple Qualities; the Mixed follow, which are, Taste, Smell, and Color. 13 Taste, is a Quality arising from a straining of an Earthy Body through a Moist, by the force of Heat. 14 It is double, Mean and Extreme. 15 Mean, causeth Sweetness and Fatness, consisting of an hot and moist Quality. 16 Extreme is that which shows, 1 More Heat, as sharp, bitter, and Salt. 2 Remiss Heat, or rather Cold, as Tart, Austere, and Sower. 17 A sharp taste proceedeth from strong heat, and thin dryness, as in Pepper, Onions, etc. 18 Bitter, hath not so subtle a Dryness, nor yet so strong an heat, as in Wormwood. 19 A Salt taste, hath a thicker Dryness, and less Heat, as in Salt. 20 A Tart taste, consists of very much Cold, or else of very remiss Heat and Dryness, as in Crabs, Verjuice, and wild Pears. 21 Austeres, consists of less Coldness and Dryness, as in our English Grapes. 22 Sour, consists of a thin dryness, and mean cold, as in Vinegar. 23 You have the Taste; the Smell follows: Smell. is a Quality arising from the straining of Moisture through Dryness, caused by Heat. 24 'Tis either Mean, as Sweet and Fat; Or Extreme, in which, 1 By greater Heat, it is Sharp, Bitter and Salt 2 By remiss Heat, it is Tart, Austere, and Sour. 25 You have the Smell; the Colour follows: Color (according to Philip Melancton) is mixture of Transparent Bodies with Opacous. 26 It is either Simple, or Mixed. 27 Simple is that which immediately consists from the qualities. 28 It is either exactly Mean, as Redness; or less Mean, as other Colors. 29 You have the the Manifest Qualities; the Hidden follow: Which are certain special Virtues, which Physicians can give no Reason for. 30 These are twofold, which the Learned call Idiocratia, and Pathema. 31 Idiocratia, is a Property working by itself, for which a Reason cannot be given; neither doth it call for help from any thing else. And so Fennel cures the Eyes, and Peony the Falling-sickness. 32 Pathema consists in Sympathy and Antipathy: Sympathy, is a mutual Love one thing hath with another. Antipathy, is a Hatred in the like Nature: Both of them are Natural, and may clearly be seen both in Living Creatures, Plants and Minerals. And now by the leave of my Author: I would fain demand of some of the Rabbis of our times, Whether God when he made the Creation, made not a Rational piece of Work? If so, Whether a Reason may not be given for every thing in the Creation? If that be granted me too, then, What hidden Virtue can there be in things? I cannot endure such sleepy businesses which are maintained by few, the Brats of Dr. Ignorance, and Dr. Laziness excepted. 33 You have the Principles, Elements, and Qualities of the Dogmatists, which Hermetical Philosophers very ingeniously comprehend in Principles, Visible and Invisible. Mixture and Generation arising from these now follows. Chap. 5. Of Mixture and Generation in the General. 1 HEre come Two things to be considered: 1 General: That which is needful to Generation and Putrefaction, as Alteration and Mixture. 2 Special: as Generation and Putrefaction, or the Temperature which comes from Mixture and Alteration. 2 Alteration, is a Motion or Effect whereby another quality is procured. 3 And it is either Simple or Compound. 4 That is Simple which contains but one quality in it, and operates either in Actives or Passives. 5 In Actives, it is a Heating, which is an Alteration whereby the Cold is expelled, or else a cooling, whereby Heat is served with the same Sauce. 6 In Passives, it is a moistening, whereby Dryness is converted into Moisture: or else a Drying, whereby Moisture is changed into Dryness. 7 A Compound Alteration is that which contains more qualities in itself, and 'tis called Concoction. 8 Concoction, to wit, of mixed things (for the Concoction of Living Creatures is another manner of business) is an Alteration tending to Perfection. 9 It is threefold, Maturation, Elixation, and Assation. 10 Maturation, is a Concoction, by which the Fruits of Trees and Plants wax ripe. 11 Elixation, is a Concoction made by the Heat and moisture of a thing which is within itself; as things putrefy. 12 Assation, is a Concoction made by external Heat and Dryness, as Meat is roasted. Chap. 6. Of Mixture according to the Opinion of the Dogmatists, and Hermetical Philosophers. FIrst, According to the Opinion of the Dogmatists: 1 Mixture is an Union of Bodies to be mixed for Alteration. 2 In matters of Passion, it consists in quality or substance. Matters Active, are employed in acting. 3 The four Elements are in all mixed Bodies according to form and quality. Secondly, According to Hermetical Philosophers. 1 They can by no means close with this Doctrine; for they demand (seeing Mixture is a certain Motion) Who is the Mover? By what Powter ●he Elements tend to Mixture in such just 〈◊〉 〈◊〉 〈◊〉 2 The Mover is a Vital Principle endued with Knowledge, the Form, Species, Seed, Constellation by whose Power and Knowledge such Divine Offices of Mixture are administered. 3 Transplantation is a certain accident of Mixture and Generation, when not that which is intended, but another thing is Generated: And this comes to pass two ways: First, By a confusion of Seed; and so of a Horse and a she Ass a Mule is engendered: Or the Seeds of many Plants put close together, will produce but one Plant. Secondly, By Degeneration, when not the same Seed comes up which you Sow; so Wheat often degenerates into Darnel. Chap. 7. Of Generation according to the opinion of Dogmatists and Hermetical Philosophers. 1 GEneration is a Mutation from qualities, having respect to the Nature of each Subject. 2 For as Philip Melancton saith, Heat being tempered with cold, and joined with dryness and moisture, is a mixed body of all qualities and Elements. 3 Putrefaction is an Alteration bringing Corruption, from whence is bred Consent. 4 Consent is a Transit of one thing into another by certain Nurseries, 5 According to Hermetical Philosophers. Generation is the progression of the Seminal Spirit out of its Fountain and vital Principle into the Stage of the World: whereby of Invisible it becomes Visible, and produceth Color, Smell, Taste, Heat, Cold, Moisture, Dryness. Magnitude, and Form, and all Ornaments of Body; and by this Renovation maintains a perpetuity of its own Species. 6 Whatsoever new things we see every day, they had a being before in the Seeds. 7 Whatsoever we see corrupted here every day, they are not brought again to nothing, but return again to their Fountains from whence they came. 8 For this cause are Elements necessary to Generation, which are the Wombs that contain the Seeds, and Principles of all Bodies. 9 The Places, Elements and Bodies must be agreeable to the Seeds; for the Seeds themselves have this Power, to find out what is agreeable to their own Natures; and therefore such Seeds grow Naturally in hot places, such in Cold, such in Moist and such in Dry. Sulphur is best found in one place, Mercnry in another, and Salt in a third. 10 The Seeds perform their Progress and Operation by the help of the sensible Mechanical spirits. 11 The Mechanical Spirits are such as are adorned with an inbred Knowledge, and instructed with an Artificial Workmanship, whereby they cause Taste, Color, Smell Order, and Proportion in Natural things: He that dreams of Spirits without these endowments, dreams of nothing but Vapour and Smoke. 12 In this inferior Globe, are three famous differences of Generation; namely, of Living Creatures, Plants, and Minerals. 13 In Living Creatures, the Seminal Matter is contained in the Natural Balsam; in the Vital, Sulphur; in the Vital spirit, in the Mummy, in the Radical and first matter, etc. 14 The Generations of the superior Globe, are certain, but far different. For in the Celestial Spheres, they continue perfect till the Consummation of all things. 15 Generation comes not by Putrefaction as people think: Putrefaction doth but administer heat, whereby the vital virtue is stirred up to action: For as in the Earth it were a Madness to think that one Plant was changed into another by Putrefaction: so above the Earth, Living Creatures beget their like, not by Putrefaction, but by the Vital spirit of the seed. Chap. 8. Of Temperaments. 1 TEmperament is either the end of the Mixture, or the Form of the thing mixed, or the Principle of Natural Faculty. 2 The Soul makes use of the Temperament as an Instrument to perform its Actions. 3 Temperament is the Principle without which actions cannot be performed: Take away the Temperature of a Particular part, and the Natural Actions thereof cease also. 4 The Temperament of Living Creatures is one thing, and of Creatures without life another; and yet some question whether there be any Creatures without life or not; and myself (by the leave of my Author) could afford to be one of them. 5 The Temperament of Living Creatures is either Total or Partial. 6 The Total, is either Influential or Radical. 7 Influential ariseth from the Elements. 8 Radical, is the Justice, or due giving to every one his own. 9 Justice, is Simple or Compound. 10 Simple is fourfold, Hot, Cold, Dry, and Moist. 11 Compound is fourfold, Hot and Moist, Hot and Dry, Cold and Moist, Cold and Dry. 12 Temperament is to be considered in respect, 1 Of Sex. 2 Of Age. 3 Of Place or Region. 4 Of the Seasons of the Year. 13 It is called Temperament, 1 For its Excellency. 2 Absulutely, or Comparatively. 3 By act or power of acting. 4 By itself, or by accident. Also it is either Healthful or Sickly, either alone by itself, or with Flux of Matter. Fluxes of Matter which hinder Temperament are Blood, Choler, Phlegm Melancholy. 14 All these, Hermetical Philosophers call Salts, which are of divers abilities. And thus much of the Common Affections: The Species followeth, to wit, A Body with Life. A Body with Life. 1 It is either not sensible as Plants and Metals: or sensible, as Living Creatures. 2 Living Creatures are either Rational, or Irrational. 3 Irrational, are Beasts; of which, some have Blood, and some have none. 4 Such as have Blood, some have Feet, and some have none. 5 Of such as have Feet, some have two, as Birds; some have four, as Beasts. 6 Of such as have no Feet, some have Fins, as Fishes; some no Fin's, as Serpents. Of all these in Order. The second Part of the first Tome. Of Living Bodies, not Sensible, and Sensible. 1 A Living Body not sensible, is that which we call Vegetative. 2 It is either perfectly Living, as Plants; or imperfectly, as Metals. 3 The Doctrine of Plants is called Botanical. LIB. I. Of Art Botanical. 1 ART Botanical, is the Anatomy of Plants. 2 The Instruments to be compared for this Art. as also for all other Arts, are Skill and Exercise. 3 The Parts of this Art are Two, The showing the Reason of them, and the History of them. The showing the Reason of Plants. 1 It is the first part of Art Botanical, which finds out the common Natures of Plants from their Causes. 2 A Plant is a Vegetable Essence, growing for the most part out of the Earth or Water. 3 Its parts are two, A Body, and a Soul, by which the Body is nourished, increased, and brings forth seed. 4 The Kind's of Plants are two, Simple and Compound. The simple are Garden and Wild. 5 The parts of a Plant are like or unlike. 6 As in men there are Ages, so there are in Plants, and also in Herbs; namely, before they run to Flower: in flower, in seed, or Fruit, and when they shed their seed or Fruit. 7 Of Herbs, some are nourishing, as Wheat, Barley, Oats; some less nourishing, as Violets, Marjoram, Lavender; some Medicinal, as Saffron, Ginger, Zedoary, etc. You have had the Reason; the History of Plants follows. LIB. TWO Of the History of Plants. 1 THe History of Plants, is the second part of Art Botanical: and it treats of the several kinds of Plants. 2 We divide the whole History of Plants into ten parts: namely, 1 Fungous. 2 Mossy. 3 Reeds. 4 Pulses. 5 Solid. 6 Such as slain not. 7 Such as do slain. 8 Such as are of the Nature of Poppies. 9 Such as are propped up. 10 Such as strengthen. 3 Of these, some are more rude, as such as are Fungous and Mossy; others more absolute and perfect, as the other eight. 1 Such as are Fungous, contain Toad-stools, so called of their kill property: Fungus, a funere dictus. 2 Mosses, contains both such as have narrow and broad Leaves. 3 Reeds, of which sort are some Grasses, Reeds Bul-rushes, Jacynth, Daffodil, Saffion, Satyrion, Lilies, etc. 4 Under Pulses are all such as bear their Fruit in Cod. 5 Such as are solid, are Fern, Ivy, etc. 6 Such as slain not are Endive, Succory, Scabious, Carduus etc. 7 Such as slain, are Housleek, St. John's wort, Spurge, Plantain, Mints, Arrach, 〈◊〉, Beets. etc. 8 Under Poppies, are all sorts of Poppies, Mallows etc. 9 To such as are propped up, belong Ivy, Sarsaparilla, Vines, Cucumbers, all sorts of Climbers. 10 Strengthening Plants, are Willow, Olive, Myrtle Bay, Oak etc. 4 You have Botanical Art: Exercise remains, which is done two ways; by Analysis and Genesis. 5 In Plants, five things are especially to be regarded; Name, Color, Gathering, Place, and Nature. Thus you have a Body perfectly living in Plants, that which lives in Metals follows. LIB III Of Metalography, or Knowledge of Metals. 1 MEtalography is the Anatomy of Metals. 2 Metal is a Body imperfectly Living, growing for the most part in the Veins of the Earth. 3 Of Metals, some are more ducible, some less. 4 More Ducible are First and Second: First are, Quick silver and Brimstone: The Second are, Natural or Artificial. 5 Natural are more precious, as Gold and Silver: or less precious, as Copper, Iron, and Led. Artificial, are Steel, Pewter, or Brass. 6 Metals less Ducible, are hard, or such as people throw. 7 Such as are hard, are some more precious, and such as are called Gems; or such as are taken for Gems. 8 Of Gems, some have many colours, others but one. Such as have many Colours, are either more or less Transparent. 9 More Transparent are Crystalline, Diamond, Saphire, Emerald, Sardonix. Less Transparent are either clear, as Carbuncles, Calcidony, Ruby, Topaz Jacynth: or Opacous, as Coral, the Loadstone, Alectoris, and Lapis Lazuli. 10 Stones of one colour are, Achates, Chrysopas Hematites, Chrysolite, Aetites, Beril. 11 Stones improperly taken as Gems are, 1 Such as are taken from Creatures living in the Water, as Pearls, Crabs-eyes, stones of the Perch, and Carp etc. 2 Such as are taken out of Land Creatures, as those that are taken out of Snakes, Toads, Snails, Lapis Lincis, Bezoar etc. 3 Such as are taken out of flying Creatures, as Alectorius, or Cock stone; Celidonius, or Swallows stone; the stone of a Vulture and Lapwing. 12 Metals which are thrown up and down, are some Common, others not Common. Common are stones of all sorts, Sand, Flints etc. Not Common are either, 1 Earth's: as Terra Lémnia: Terra Armenia: Terra Sylesia: Chalk etc. 2 Or Juices made thick: as Amber: Alum: Salt: Bitumen: Vitriol etc. 3 Or things made of Metals: as Stibium: Auripigmentum: Chrysocolla: Sanderach: Glass. Another Division of Stones. 1 OF stones, some are more precious, some less. Those which are more precious, alter by a quality Manifest or Hidden. They that alter by a way Manifest do it according to the first or second quality. 2 According to the first quality; they are cold 1 In the first Degree: as Jacynth: Saphire: Emerald. 2 In the second Degree: as Ruby: Carbuncle: Granate: Sardine. 3 In the fourth Degree: as Diamonds. 3 By the second manifest quality they resist Poison and Enchantment: as Bezoar: Jacynth: Saphire: Emerald: Carbuncle: Granate: Amethyst. 4 Such as alter by a hidden quality: are Bezoar: Topaz: Snake-stone: Cock-stone: Amethyst: Lapis Nephriticus: Lapis Tyburonum. 5 Stones less precious are either altering or purging. Such as alter do it by a way either Manifest or Hidden. Manifest by a first or second quality. 6 Such as alter by a first quality, are either hot: as Hematites: Pyrites: Thyites: Smiris: Lapis Asius. Or cold: as Crystal: Lapis Phrigius: Lapis Samius: Or dry: as Sand. 7 Such as alter by a second quality are binding: as Lapis Asius: Whetstone of Naxos: Pumice stone. Or secondly, Emollient, as Alabaster, Jet, Lapis Thracius. Or stupifying, as Jasper, Ophites, Memphites. Or cleansing, as that Arabic stone that drieth up the Hemorrhoids. Or Glutinating, as Galactices, Melites. Or Scarifying, as Galaxia. Or breaking the stone, as Lapis Lincis, and Judaicus. Or retaining the Birth, as Lapis Aetitis being tied to the left Arm, stays the Birth: Being boiled in Beer, or put into Bread, he that hath stolen any thing from you cannot either eat or drink. Or provoking the Terms, as the stones of Oysters, a dram of them being taken in Wine. Or resisting Poison and Enchantment, as Selenites, and Amyanthus. The Stone in the head of a Toad being born about one, easeth the pains of the Reins, and hindereth the breeding of the stone. 8 Stones less precious, altering by a hidden quality, are Spongites, Pantarbes, which draws Gold as the Loadstone doth Iron. Swallows stone, Loadstone, the Powder whereof being drunk in Juice of Fennel cures the Dropsy. All Stones found in the heads of any Fishes whatsoever, being beaten into Powder, and drunk in Wine, break the stone in the Body of Man, and give easy Labour to Women in Travel. The stone of a Vulture, and of a Lapwing, Lapis Lyncurius, Coral, ten grains being given to an Infant in breast milk for the first food it takes after it is born, keeps a Child from ever being troubled with the Falling sickness. Another Division of Stones. OF Stones, some are Red, others Green, some Yellow, others Purple, some Black, others White, and some of such a Colour, we know not what denomination to give it. I. Stones of a Red Color, are 1 Anthracites, which burns like fire: being put into the fire it ceaseth burning; being sprinkled with Water, it burns again. 2 Baalagius. 3 Carbuncle. 4 One kind of the Swallows stone; for if you take young Swallows out of their nest & cut them open before they touch the ground, between the time they are hatched, and the next full Moon; you shall find two little stones in their Ventricle, the one of which is Red, the other Black. The Red cures Fevers, and causeth love between people: The Black one being bound under the Armpit, helps the Falling-sickness; or if you will, you may beat it into Powder, and drink it in some Liquor, for the same use. 5 Red Coral is good against the Falling-sickness. 6 Granate. 7 Hematites. 8 Red Jacynth. 9 Lychnis. 10 Ruby, which being worn in a Ring takes away evil Dreams. 11 Sardine; which is an excellent Remedy against Poison, and vain Fears; and quickens the Wit. 12 Red Carniolus. II. Stones of a Green Color. 1 One of the Sorts of Achates. 2 Lapis Armenius. 3 Beril. 4 Chrysolite; being worn in a Gold Ring, it takes away Melancholy. 5 Chrysophras; 'tis a stone hard to come by: it shines in the dark, and strengthens the heart and Sight. 6 Jasper, takes away Fevers and Dropsies; it wonderfully helps Conception in Women; and yet makes a man but dull in the sports of Venus. 7 Lapis Lazuli, rids the body of melancholy Afflictions. 8 Indian Pearls, which cause joy. 9 Indian Saphire. 10 Emeralds, which are found in the Silver Mines in great Britain, and are profitable against Poisons. III. Stones of a Yellow Color. 1 Clear Carniolus, which is of the Colour of Gold: being born about one, it represseth Anger. 2 Chrysoberillus, defends men from their Enemies, and makes man and wife live quietly together: being beaten into Powder and taken inwardly, it helps the weakness of the Stomach and Liver, helps the Asthma. 3 Yellow Amber. 4 One kind of Jacinth. 5 Yellow Jet, which being born about one, helps idle Fancies; being laid in steep three days in Water, and the Water drunk, it gives a quick deliverance to Women. 6 Lyncurius, which is of the colour of Amber; It is engendered by the Urine of a Lynx; helps pains in the Stomach, Fluxes; it draws Iron out of Wounds, being held to them; it opens obstructions, and loosens the Belly. 7 Topaz, being put into boiling Water, cools it so, that you may put in your hands and take it out: it stops Lust, and stays the bleeding of Wounds. 8 A Water-Snake hung up by the tail, casts a stone out of his mouth, which stone being bound to the Navel of one that hath the Dropsy, presently draws out all the Water. IV. Stones of a Purple Color: 1 One sort of Achates. 2 Amethyst, being bound to the Navel of one that is drunk, instantly it makes him sober: it drives away troubled thoughts, and makes men a little more Rational. 3 Calcidony, both Male and Female, help men against sadness and foolish apparitions: The stone shines like a Star. V. Stones of a Black Color. 1 One sort of Achates, which is spotted with white or yellow Veins; It cures the striking of a Scorpion, or the biting of a Serpent, being applied to the place: being taken inwardly, it increaseth Eloquence, and good will with men, but it causeth many Dreams. 2 Jet, being taken inwardly, it helps the fits of the Mother. 3 One of the Swallows stones which is black; being bound under the left Arm it gives Men favour with great Men, and is a present remedy for Madness and Falling-sickness. VI Stones of a White Color. 1 One kind of Achates. 2 Absynthius 3 Diamond, which being worn on the left Arm, takes away vain fears, as of Spirits, Hobgoblins etc. 4 Alectorius, being a stone taken out of the Head of a Cock, Hen, or Capon of nine years of age: It increaseth Lust. 5 White Onyx, the best comes out of India, the worst from Capadocia, which is of a Honey colour, and not Transparent: It causeth Victory over Enemies, admirable true Dreams, opens obstructions, and easeth pains in the Stomach being applied to it. 6 Amyantes. 7 Andromata. 8 Anthrasites, that which comes from the Red Sea, and is hard like a Diamond: It helps Madness. 9 Lapis Armenius. 10 Lapis Aetites. 11 Asbestos, coming from Arabia, which once being kindled, it cannot be put out. 12 Azrius, coming from Alexandria: It helps Ulcers, Fistulaes', Wounds, and the Gout. 13 A sterites. 14 White Coral. 15 Jacynth, which is of three sorts, Red, Purple, and White. The Red is cold, and strengthens the Body, begets Friendship, is very good against Poison or Witchcraft. 16 Galaxias. 17 Galactites, which being beaten into Pouper, moistens the Mouth like Milk: Being hung about the Neck, so as it touch the Breasts, makes Women Fruitful: Being bound to their Thigh, itquickens their Labour: being mixed with Water and Salt, and sprinkled amongst your Sheep in the Evening, it makes them give much Milk, and cures them of the Scab. 18 Sardonix, stays Lust. 19 Selenites: In the night time it is found just like the Moon, and increaseth and decreaseth as she doth. Last; Stones of an uncertain colour. 1 Bezoar, which is held to be the Tear of a Stag: for when he hath drawn Serpents out of their holes with his Breath, this grows in the corners of his Eyes; therefore 'tis a Divine Antidote against all Poison and Pestilence. 2 Cantarius. 3 Carcinas. 4 Chelonites. 5 Crystal: It quencheth Thirst being held under the Tongue: being beaten into very fine powder, if a Woman take half a dram of it at a time, it increaseth her Milk; and hung about the neck it helps the Vertigo. 6 Draconites, a stone taken out of the head of a live Dragon. 7 Psamianthos. 8 Pardalios. 9 Syrenites, a stone found in the Bladder of a Wolf. 10 Smyris, a stone as hard as a Diamond: It strengthens the Gums. 11 Sagda. 12 Lapis Samius, a stone of a contrary Nature to Aetites: It helps the Vertigo, and strengthens the Brain; being bound to the Thigh, or the Foot, it hinders the Birth; but being bound to the Arm it hastens it. 13 Sea Sand, one that hath a Dropsy being set up to the Neck in it, it quickly cures him. 14 Toadstone, being held to a Wound made by a venomous Beast, cures it to admiration. 15 Lapis Nephriticus: It is brought from New Spain, and is of a darkish green colour: being worn about the Body, so as it touch the Skin, it breaks, and brings away the Stone both in the Reins and Bladder: An Angel can scarce do it with more speed or ease. 16 Lapis Tyburonum. A stone taken out of a strong fight Fish in the Red Sea: helps the stone and difficulty of Urine. 17 Geodes, a stone that comes out of Saxony. 18 Memphites. 19 Ophites. 20 Lapis Arabicus, dries up the Hemorrhoids. 21 Lapis Lyncis. 22 Lapis Judaicus. 23 A stone that is found in a Sponge. 24 Ostrasites. 25 Amyanthus, resisteth Poisons. Metals. 1 SOme altar by Conservation, some by Corruption. Those which alter by Conservation, do it by a Quality either Manifest or Hidden. They which alter by a way Manifest, do it by a first or second Quality. By a first Quality they are Temperate, as Gold; or Intemperate, namely, Hot and Dry, or Cold. 2 Those which are Hot and Dry, are so either 1 In the second Degree, as Iron, and Crocus Martis, Cynnabaris. 2 In the third Degree; as Vert-de-greece, Burnt Brass, Scales of Brass, Alum, Salt Niter, Brimstone, Chalsites. Or 3 In the fourth Degree; as Vitriol, Sandarach, Chrysocolla, Misy, Sorry, Melanteria. 3 Intemperately Cold and dry, are either 1 In the first Degree; as Silver, Litharge of Silver. 2 In the second Degree; as Quicksilver, Led, Plumbago, washed Lead, burnt Lead, Ceruse. 4 Altering by a second Quality, are 1 Binding; as Alum, Tutty, Pompholix, Vitriol, Spodium, Antispodium. 2 Glutinative; as Led, Alum, Cadmia, etc. 5 Some by corrupting are venomous; as Quicksilver, Auripigmentum, Morter of a Wall, lethargy, Ceruse, Sandarach. Earth's. 1 SOme expel Poison; as Bole Armoniac, Terra Lemnia, Terra Samia, etc. 2 All Earth's Cool. 3 Thus much of Living Bodies not sensible: Sensible Living Creatures follow. 4 Living Creatures are either Irrational, as bruit Beasts: or Rational, as Man. But whether Beasts be Rational or no, is more than my Author can tell: I am deceived if he do not contradict himself in this very particular, for in his first Book, Chap. 8. he confesseth that Man learned both Physic and Alchemy from the Beasts: Is not he that teacheth more knowing than he that is taught? If my Author be minded to leave the Truth, and follow Aristotle, he should have said so. But to follow my Author's Method, and to leave his failings. The Doctrine of Bruits is called Zoography: but the special knowledge of Men physiology. LIB. IV. Of Zoography. 1 ZOography is the Anatomy of Bruits. 2. Of Bruits, some be Insecta, others whole. 3 Insecta, are either such as have Wings, or such as have none. 4 Such as have Wings, are such as 1 Have but two Wings, as Flies, Gnats, Butterflies. 2 Such as have four Wings, as Bees Wasps, Grasshoppers, Beetles, Cantharideses. 5 Such as have no Wings are such as go upon the ground, as Emmets, Spiders, Palmer Worms, Woodlice, Locusts, Moths, Fleas. Of these some walk, some creep, some leap. 6 Such as are whole, are such as either live in one place or in divers. 7 Such as live in divers places, are such as live both on the Land, and in the Water. 8 Such are Otters, Water Rats, Sea Horses, Crocodiles, Crabs, Frogs. 9 Such as live only in one place; are 1 Such as fly, as Birds. 2 Such as live upon the Earth, as four footed Beasts. 3 Such as live in the Water, as Fishes. Of Flying Creatures. 1 These that fly in the Air are called Birds. 2 Besides those parts which they have common with other living Creatures, they have some peculiar to themselves: as 1 Instead of a Mouth, some have a crooked Beak, as Kites, Hawks, Eagles, Parrots. 2 Some have a strait Bill, as Crows, Ravens, Magpies, Storks. 3 Some have a broad Bill, as Ducks and Geese. 4 Some have a sharp Bill, as Woodpickers, Thrushes and Finches. 5 Some have short Necks, as Crows etc. 6 Some have long Necks, as Storks Cranes, Swans, etc. 7 Some their Tails stick out right, as Hawks, Blackbirds, Madge pies, etc. 8 Some their Tails are crooked, as Cocks. 9 Some their Tails stick upright, as Ostriches 10 Some walk, and some hop. 11 Some seldom fly at all, as Peacocks, Hens, etc. Of four footed Beasts that go upon the Earth. 1 They are either with Horns, or without Horns. Such as have Horns, are either greater or lesser. 2 The greater are either Domestical, as Bulls and Cows: or Savage, as Stags, Unicorns, Rhinocerots Wild Asses. 3 Of Beasts without Horns, some are Domestical, and others Savage. Domestical are either greater, as a Horse, an Ass, a Mule: or lesser, as a Sheep, a Hog, a Cat, a Dog. 4 Savage Beasts are greater or lesser. The greater are, a Lion, an Elephant, a Dromedary, a Leopard, a Wolf, a Camel, a Pardel, a Bear, a Tiger, etc. The lesser are, a Fox, an Ape a Dormouse, a Hedgehog, a Mouse, a Coney, etc. Of Creatures living in the Water. 1 A Fish is a Creature of a cold and moist substance, long Body and lives only in the Water. 2 They have no Necks, but their Heads are joined to their Breasts: Their Liver is usually divided into two parts. But whereas my Author saith, they have no Lungs, he is mightily besides the Cushion; for many River Fish have Lungs; neither can they live with out breathing, as Carp, Pikes. etc. He was mistaken before in saying Bees have but four Wings, or else I am mistaken in thinking they have six. 3 Of Fishes, some live in the Sea, Some in the Rivers; some have scales, some have none. 4 Thus much of Zoography: In which my Author hath taken much pains to little purpose. Tome I. Part III. Of special physiology: Or, the Subject and Object of the Physician. 1 SPecial physiology is the Theorical part of Medicine, and treats of things according to Nature. 2 The things which constitute our Nature are, Elements Temperaments, Humours, Spirits, Faculties, and Parts. 3 The common Affections of Man are to be considered as Elements and Temperaments, of which before. Or else the special. 4 Special parts of Man are, Soul and Body. The knowledge concerning the Soul is called Psychologia: The knowledge concerning the Body is called Anatomy. LIB. I. Of the Faculties and Functions of the Soul both General and Special. 1. PSychologie is the knowledge of the Soul. 2 The Soul is Proper or Common. 3 Common, is either more or less Common: More Common is that which we call Vegetable, and is in all living Bodies. Less Common is that which we call Sensible, and is only in Men and Beasts, and not in Plants. But by my Author's leave, Why not in Plants? I think Aristotle hath led all the World into Errors. If it were my present scope, I could prove both by Scripture and Reason, that Man consists of three parts, Spirit, Soul, and Body: But to let this pass, Our London Gentlemen that Nurse Curiosities in their Gardens, know well enough, that divers Plants are sensible, and few that have written Herbals, but have written of them. Besides, 'tis apparent, That vulgar Herbs which we tread upon when we walk the Fields are not only sensible of what is present, but also have a foreknowledge of a thing before it comes; else what's the reason the Leavs both of Cynkfoyl and Trefoyl usually appear not only disordered, but also discolored twenty four hours before a storm comes. It were a good thing if men would first learn to know themselves, they might know the better what's in Herbs afterwards. But to return. 4 The Soul of Man consists in Faculties and Functions. 5 Of these Faculties, some are incited in Man, others Influential. 6 The Influential parts are three, Animal, Vital, Natural. 7 The Animal is double, Sensitive and Intellective. 8 The Sensitive is either Apprehensive or Motive. The Sensitive is called Sense. 9 The Senses are Internal or External. 10 The External are five, Seeing, Hearing, Tasting, Smelling, and Feeling, 11 The Internal Senses are, Common sense, Fancy, and Memory. 12 Motive senses are twofold, Appetite, and Motive according to place. 13 Appetite is threefold. 1 Natural, as the desire of Meat and Drink. 2 Affectional, as the Motion of the Will. 3 The desire of Pleasure. 14 The Intellective Animal Virtue is called Understanding, and consists either in doing or suffering. 15 Of the Vital Faculty are three differences. 1 The Vital Spirit. 2 The Pulsifying Spirit. 3 The Faculty causing Anger. 16 Of the Natural Faculties, some are more, some less Principal, or administering. 17 The more Principal are three. 1 Nourishing, which preserves the Body. 2 Increasing, which brings it to its just bigness. 3 Generative, which begets its like, thereby preserving the Species. 18 Less Principal or Administering, are subservient, some of them to Nourishment, others to Increase, and a third sort to Generation. 19 To Nourishment and Increase are four subservient. 1 Digestion. 2 Attraction. 3 Retention. 4 Expulsion. 20 That which peculiarly administers to Generation, is the seed. 21 You have the Faculties. The Functions follow, which are but the Eeffects of the Faculties. 22 The Functions are either Engrafted or Influential. 23 The Influential are three, Animal, Vital, Natural. 24 The Animal Function is called Knowledge, and is threefold, Understanding, Sensation, Motion. 25 Understanding, is the Apprehension, Composition, and Division of a thing; as also Discourse, which is a Reasoning or Ordination. 26 Sensation is either Internal or External. 27 The Internal Species of it are, Judging, Composition and Conservation of a thing: The External are, Dividing, or Seeing, Hearing, Smelling, Tasting, or Feeling of it. 28 Motion is double, Appetite, and change of Place. 29 Appetite, because it is a Motion of the Mind, is not properly called a Motion of the Body, but rather of the Will, and aught to be directed by Reason; of which before. 30 Mutation of place, is either Total, or Partial. 31 Total, is Going, Flying, Swimming, Creeping. 32 Partial, is Breathing, and Pulse, of which latter we shall speak in its proper place. 33 Breathing is a mixed Action, partly Animal, partly Natural. Its parts are, Inspiration, and Expiration: One of which is Free, the other Coactive. 34 The Function of the Vital Faculty is called Life. 25 Life is distinguished into three Ages, Incréasing, standing at a stay, and Decreasing. 26 Increasing Age contains, Infancy, Childhood, and Youth; standing at a stay is called Manhood. 37 Decreasing is called Old Age, and is divided into Gravity and Decrippedness, or Doting. 38 The Functions of the Vital Spirit according to Galen are three. 1 The Generation of Vital Spirit. 2 The stirring up of the Pulses. 3 The stirring up of the Affections. Of the two first of which we shall speak in their proper places. 39 The Affections are either Simple or Mixed. 40 The Simple are, the Object of Good or Evil; and of both of them, either present or to come: The Object of Good stirs up the Will. 41 This happens when things fall prosperously either with ourselves or others: If the business fall well with ourselves, it moves Joy, Gladness, Vaporing, which should do so when it falls well with others, but it usually produceth Envy. 42 The Object of present Evil is grief of mind; the species or differences of which are, Affliction, Sadness, Grief, Desperation, Pain, Envy, Lamentation, Mourning, Care. 43 The Object of Good to come, is Hope; the Companions of which are, Ambition, Covetousness, Desire, Anger, Lust: The Concomitants of anger in this Nature are, Bitterness, Cruelty, Wrath, Hatred. 44 The Objects of Evil to come are, Fear, Astonishment, Dread, Slothfulness, Quivering, Horror, Terror. 45 Mixed Affections are, Anger as it is joined with Sadness, Hatred, shamefacedness, or Zeal. 46 The Natural Function is commonly called Vegetative; and it is more Principal or less Principal. 47 More Principal is Nourishment, Increasing, or Generation. 48 The Parts of Generation are either Common or Proper. Common are, Copulation, Conception, Perfection of the Child, and bringing of it forth into the World. 49 The Proper parts of Generation are, 1 Uniting of the Seed. 2 A Delineation of the Parts. 3 A filling of the Parts with Flesh. 4 An absolute forming of the Child. 50 Natural Functions less Principal are, Attraction, Retention, Digestion, Expulsion. 51 Appetite, is either of Nourishment, or, of Copulation. Appetite of Nourishment, is either of Meat, or of Drink: Of Meat, is called Hunger; of Drink, Thirst. 52 Digestion is either Natural or Artificial: Natural is either Public or Private. And thus much of Psychologie. LIB II. Of the Anatomy of the Body. 1 ANatomy teacheth the Dissection of the Body of Man. 2 The Body of Man is a Mass made of Earth, and other Elements which we see and feel, and is not much unlike to the Body of Beasts. 3 The Parts thereof are two, Containing, and Contained. 4 The Containing are such as have Form and solid Substance, and consist of themselves without the help of any other parts. 5 To find out the parts Contained, is required Knowledge and Dissection. The Difference of the Parts is the Object of Knowledge. 6 Of the Parts, some are Similar and Simple, others Dissimilar and Compound. Similar Parts. 1 Similar Parts are Ten. 1 The Skin. 2 Membrana. 3 Fibrae, or strings. 4 Bones. 5 Cartilages. 6 Nerves. 7 Arteries. 8 Veins. 9 Ligaments. 10 Muscles. To these you may add (if you please) Fat, Marrow Hair, Nails, etc. 2 Of these, some are Properly so called, others Improperly. 3 Properly so called, are such as are Spermatical, or Fleshy. 4 Spermatical are either simply such, or Secundum quid. 5 Simply such, are either softer or harder. 6 Softer are the Skin, Membranae & Fibrae. 7 The Skin is either the outward or Scarf-skin; or inward, and true Skin. 8 The Membranae are either with Names, or without Names. 9 With Names, are such as are Common, or Proper to certain parts. 10 Common are such as compass the Flesh, the Muscles, and the Bones. 11 Proper to certain parts or particular, are such as are subserviant to the three Ventricles, viz. The Highest, Lowermost, or Middlemost: Or if I would speak a little plainer than my Author doth, I would say, the Brain, Liver, and Heart. 12 Those of the uper Vehtricle are some within the Skull, some without, and some, belonging to the Face. Without the Skull is the Pericraneum. Within the Skull the Pia and Dura Mater. 13 The Membranae of the Face, are either of the Eyes, or of the Ears. Of the Eyes there are seven, and they are called by these Names, 1 Adnata. 2 Cornea. 3 Aranea. 4 Innominata. 5 Retina. 6 Vitria. 7 Uvia. As for the Ears, they have but one only Membrana, and that is called Timpana. Anglice, A Drum. And now give me leave to leave my Author a little, and tell my Country men what use this same Membrana is of: I would fain make them wise; if I could but do so, I should think I had lived long enough. The Membrana (which is but a kind of skin) reflects the outward sound to the Internal Senses. When a Man speaks, the voice comes from him, But how come you to hear it? Thus: As a House casts an Echo to a Voice; so this skin casts the Echo of all Voices to the Senses: And that which causeth Deafness, is an impediment lying either within or without this Skin. 14 The Membranae of the middle Ventricle are six. 1 Diaphragma. 2 M●diastinum. 3 Pleura. 4 Pericardium. 5 Sygmoides. 6 Trisulsae. 15 Those of the lower Ventricle are nine, and called by these nine names, 1 Allantoides. 2 Amnios. 3 Chorion. 4 Darton. 5 Erythroides. 6 Mesenterium. 7 Omentum. 8 Peritoneum. 9 Scrotum. 16 The Tunicle of the Arteries is either superior, or inferior. 17 The Fibrae are either constituting or subservient. 18 Constituting are those which make up the substance of the Muscles, and they take their Original, partly from the Nerves, partly from the Ligaments. 19 Such as are subservient are, Direct, Oblick, and Transverse. 20 The harder spermatical Parts, are Bones and Cartilages. The Bones. 1 The Bones of the Body of Man, take them Universally are 318. Of which, some are of the Ventricles, others of the Limbs. The Ventricles have gotten one hundred and forty: Of which, the uper Ventricle hath some the middle others, and the lower Ventricle the remainder. 2 The uper Ventricle hath seventy and seven: of which, the Head hath got some, and the Neck the rest. The Head hath fifty nine; of which, the Skull hath some, and the Cheek other some. 3 The Skull hath fourteen, to wit, Each Ear three, called by name, Inchus, Malleus, and Stapes. The Forehead: 1 The hinder part of the Head: 1 The Temples, 2 The Crown of the Head. 2 And those two which are called Sphoenoides and E●hmoides. 4 The Cheeks have got forty five; whereof some are superior, some inferior, and some common. The superior are twelve: the inferior only one (but that's a good big one.) Those which are common to both are the Teeth, which are, or should be in Number thirty two. 5 The Bones of the Neck are eighteen; of which, eleven belong to the Os Hyois; the word is derived from ὑω to gape. (Take notice of the Ignorance of our Chirurgeons: Ask them what Hyois is, they can show it you, but cannot tell what it is.) The rest are the Vertebrae, or joints of the Neck and are in Numbea seven; of which, some have Names, and the rest have none. Those which have Names are called, Atlas, Epitropheus, and Axis. 6 The Bones of the middle Ventricle or Breast are forty three in Number, and thus distinguished: 1 Clavicula on each side: 1 Scapula on each side. The Sternum, or Bone before the Breast, which is three fold. The Vertebrae, or Joints are twelve. The Ribs are a Dozen; of which, the seven upermost are called true; the other five, Bastard Ribs. 7 The lower Ventricle hath twenty Bones. Os Coccix, three fold: Os Coxendix two: Ilium two. The Vertebrae, or join of the Loins are five; of which, two of them were Christened, namely the first, which is called Nephrites; and the last, which is called Asphalites. All the rest have no Names. 8 You have the bones of the Ventricle: The Bones of the Limbs follow which are in number one hundred, seventy, and eight. Of these, the Hands have gotten some, and the Feet the rest. 9 The Bones of the Hands are eighty six which the right Hand and the left, have equally shared between them; namely, forty three apiece: viz. Between the Shoulder and the Elbow, one: Carpus, or the Wrest eight: Cubitus, or the Bone between the Elbow and the Wrest, two; the greater of which is called Vlna the lesser, Radius. The Fingers fifteen: The Metacarpus, or distance between the Wrest and the Fingers, hath four: The Bones called Sesamina are twelve; and one between the bone of the Wrest, and Metacarpus. We will confess Dr. Reade saith there is but sixty: but we will leave the matter to be judged by Dr. Experience. 10 The Bones of the Feet are ninety two according to my Author (but according to Alexander Read but sixty four) I shall follow my Author now, and leave Dr. Read for the present. Of the Bones of the Feet, the right side hath gotten one half, and left the other for the Left. The right side hath one Bone in the Thigh: 1 Patella: 2 In the Knee. Two in the Leg: of which, one is called Phibula, and the other Tibia. In the Instep seven, called by these Names. 1 Astragatus: 2 Calx: 3 Naviculare: 4 Cubiformae: 5 Cuneiformae, the lesser greater, and middle. The Metatarsus (or distance between the Instep and the Toes) hath five. The Toes fourteen; of which, the great Toe hath two, and the other three apice. Sesamina twelve. In Ancient people there is a bony substance opposed to the Cubiformae. Also there is a little Bone in the Articulation of the little toe. These if you reckon the left foot to have no fewer than the right, will amount just to the number of ninety two. 11 The connexion or joining together of the Bones is also to be considered; which are general or particular. 12 General is the jointing of all the bones. 13 Particular is the connexing of some particular Bones. 14 And that is divided into Arthrosis and Symphysis. 15 Arthrosis is divided into these Species, 1 Diarthrosis. 2 Arthrodia. 3 Gynglimos. 4 Synarthrosis. 5 Sutura. 6 Harmonia. 7 Gomphosis. 16 Symphysis, is a connexion of bones by Continuity, by means either of Cartilege, Nerve, Ligament, Flesh, or Muscles. Cartilages. 1 The Cartilages in the body of Man are held to be seven. And though my Author name but so many; yet some whose Eyes are in their Heads have found out very many more. It may be my Author saw none but old men dissected; for those parts which are Cartilages in Children, turn to be Bones in Ancient people. 2 Thus much for Spermatical parts which are simply so. Those which are Spermatical Secundum quid, are either more principal or less principal. 3 More Principal are Nerves, Arteries, Veins. Nerves. 1 Nerves take their Original from the Brain, and are either softer or harder. 2 The softer are either Principal, or arising from the Principal. 3 The Principal are seven Pairs: Bauhinus saith eight. 1 The first of these are the Optic Nerves, 2 The second is Parmotoreum. 3 The third goes to the Muscles of the Face. 4 The fourth to the Tongue and the Pallat. ● The fifth to the Ears, and the are Instruments of Hearing. 6 Par vagum, or the wand'ring pair. 7 The seventh pair comes to the Tongue, and are the Instruments of Speaking. 8 The eight pair is distributed to some of the Muscles of the Eye. 4 Arising from the Principal of the Softer are, such as arise from the third, fourth and sixth pairs: From the third arise four Branches; from the fourth, three; from the sixth a rise some that are scattered both to the middle and inferior Ventricle. 5 The harder Nerves are either Principal, or arising from the Principal. 6 The Principal are thirty Pair: Seven of the Neck; twelve of the joints of the Breast; five of the Loins; six of the Os Sacrum. 7 Such as arise from these, are those that are branched from them to the Hands and Feet. Arteries. 1 Arteries proceed from the Heart, and are either Principal, or arising from the Principal. 2 Principal, are either such as proceed from the Heart, as the great Artery called Aorta; or the Vessels of the Lungs, which are, 1 Aspera Arteria, or the Windpipe. 2 Venosa Arteria. 3 Those which arise from the great Artery are two. 1 The lesser Trunk ascending. 2 The greater Trunk descending. All the rest of the Arteries which are innumerable are branched from these two. Veins. 1 Veins are either Principal, or arising from the Principal. The Principal are, 1 Vena Porta, which is distributed in the inferior ventricle. 2 Vena Cava by the branches of which all the Body is nourished. Between the Branches of which, and the Branches of the Vena Porta is no intermixture. 3 The Arterial vein, which is distributed only to the Lungs. 2 Arising from the Principal are either from the Vena Cava, or from the Vena Porta; of which some are Christened, some are not; I would have said, some have Names, and some have none. 3 The Branches of the Vena Porta that have Names are, 1 Coronaria, if my Author be not mistaken; for I have a shrewd suspicion Coronaria is a Branch of the Vena Cava. It is that which nourisheth the Heart, and is in form of a Crown, from whence it takes its name. It is a small Branch which the Vena Cava sends to the Heart to nourish it, after it hath passed the Pericardium. The Vena Cava carrying Natural Blood to the Heart to be converted into vital Blood; first nourishes the Heart, that so it may be able to perform its Office; Nature being none of Pharaohs Taskmasters; that will not set the Heart to make Bricks, but it will give it straw to burn them with. 2 Cystica; and if I be not mistaken, this the vein that carries the Choler to the Gall. 3 Gastriea, γαστὴς signifies the Belly. 4 Epiplois. 5 Gastroepiplois. 6 Hemorrhoidalis. 7 Mesenterics. 8 The Sweetbread, which it seems my Author takes for a vein: Neither can our Chirurgeons at present living, tell what the true use of it is. Their general consent is, That it keeps the vessels from being hurt by the Backbone. Give me leave to shoot my bolt a little, (and you know a Fool's bolt is soon shot) All late Anatomists hold. First. That the Original of the Meseraick (or if you please) the Lacteal veins, is the Sweetbread. Secondly, All hold (nemine contradicente) that the Liver delights in sweet things. Thirdly, General consent of Physicians also agrees, That the Meseraick veins carry the Chyle from the Bowels to the Liver. These being taken pro confesso, my own Opinion is, That the Office of the Sweetbread is to give the Chyle a sweet taste that so the work of the Liver may be pleasant to it, and not distasteful. 4 The Trunk of the Vena Cava, is either Superior, or Inferior. 1 From the Superior arise many veins of note, 1 Cephalica. 2 Basilica. 3 Mediana, or the middle vein. 4 Salvatella. 5 Cornalis: and there my Author hit the Nail on the head. 6 Solitaria. 2 From the Inferior, the chief veins are, 1 The Emulgent Veins. 2 The Seminal Veins. 3 Saphaena. 4 Hippolito Veins. 5 You have the Principal parts Secundum quid. Less Principal are Ligaments and Muscles. Ligaments. 1 Very few Ligaments have proper names. 2 Some belong to the Head of Man; others to the Trunk, and others to the Limbs. 3 The Ligaments of the Head are such as either, 1 Knit the Head with the Backbone. 2 Knit the Tongue to the Jaws; and Oh what pity is it they did not knit it closer; what a deal of mischief might then have been saved! 3 Such as knit the uper Jaw to the lower. 4 The Ligaments of the Trunk are such as knit the Members either internally, or externally. 5 The Ligaments of the Joints are twofold, 1 Some knit the Bones together. 2 Others embrace the Tendons like a Ring. 6 A Tendon is no hang else but the extremity of a Muscle, by which it moves the Joints. Muscles. 1 The Muscles in all the Body are in Number 395. according to my Author: of which he saith, some belong to the ventricles, and others to the Limbs: But according to Dr. Read, they are but 270. Popular Applause sounds out the praise of Dr. Read in Muscles. My Author's Works are sufficient to speak for him: The Use which I shall make of it, is only for Information, to show what an uncertain Master They say so, is. 2 The Ventricles have 181. Of which, some are Superior, others Inferior, and a third sort Mean between them both. 3 Superior are 95. Of which, some belong to the Head in general: others too certain parts. 4 Those which belong to the Head in general are nine pair: of which, seven extend the Head, and compass it about, the other two bow it. 5 The Muscles of the other parts are 86. whereof, 1 The Ear hath ten, saith my author: and Dr. Read is just of the same Judgement: of which saith he, there is four pair on the outside, and two on the inside. The truth is I could never see any at all; perhaps the Reason is, because I never wore Spectacles. 'Tis probable there may be two Muscles on the inside of the Ear; but those eight on the outside the Ear, came newly from Utopia, in the good Ship called the Ignorance. That Beasts move their Ears by a proper or voluntary motion is certain; but that Men do, unless they move Head and all I never yet saw, and as little believe. What an abominable Master is Tradition? Who would have thought my Author Partlicius, and old Alexander Read, should have been led by the Nose by him? Because Asses move their Ears, must all Men be Asses? And now I have left my Author a little, I care not if I leave him a little longer, and show you whence this Error sprung; as also what it is. First, They say, The external Muscles of the Ear are four pair. 1 They coin one pair, and call them Par Attollens; and these they say lift-the Ears up; but whether I know not, unless it be upon the Pillory. 2 Par deprimens, and they pull them down; but mine stick up still, and so do every honest man's. 3 Par adducens, and they move them forward. 4 Par abducens, and they pull them backward. 'Tis well Democritus is dead, or else he would have burst his heart with laughing at this and died no other death. Secondly, The internal Muscles of the Ear (they say) are two; One inward, and the other ontward: And if there be any Muscles at all about the Ears, these are probably like to be they. We will now show you, what may probably be the Cause of these Errors. They thought Galen was a famous man (and so he was) and rather than they would make a famous man infamous, they would be infamous themselves. Reade confesseth the motion of the Ears is obscure; and so indeed it is, being clouded with a Mist of Ignorance. 1 The first pair is called Attollens, or lifting up, which is nothing else but a part of the Frontal Muscle fixed near the Ear, which when you lift yp your Forehead, lifts up a part of the Ear too, though not by a proper motion of the Ear. 2 The second is Par deprimens, or pulling down, which is nothing but one part of the Muscles of the Cheeks, the Tendon of which being fastened to the Ear, and by pulling down the Cheeks, pulls down the Ear also. 3 The third is Par adducens which is nothing else but a part of the Musculus cutaneus. 4 The fourth pair is only the transverse Muscles of the Head. Subtract me but these Muscles cleverly, and show me any other Muscles of the Ears of Man, with the help of a Perfpective Glass (if you can.) But then they run to the old Argument, Galen said there was such: and I'll warrant you our Authors are as confident of it, as the Pigmies were of their kill Hercules. But to return to my Author. 2 The Buccae four. 3 The Jaws four. 4 The Forehead two. 5 The Bones of the Hyois four. 6 Of the Lips five. 7 The Larynx nine (Reade saith ten.) 8 The Tongue five (Reade saith eight.) 9 The Cheeks ten. 10 The Nostrils eight (Reade saith sixth.) 11 The hinder part of the Head two. 12 The Eyes twelve. 13 The Eyelids four. What do you think the Mind of God is, by this difference of Authors? Surely (Courteous Readers) to make you studious and Industrious. Pluris est Occulatus unus testis quam Auriti decem. One Eye witness is worth ten Ear-witnesses, and you will find it so in the winding up: But it is denied the Planets to have Latitude without the Zodiac and therefore I return. 6 The Muscles of the middle Ventricle are 65. I shall now let Dr. Read alone, for I cannot walk very fast with two Clogs upon my Feet. 1 The Diaphragma. 2 Mhe Muscles of the Back are eight. 3 The Intercostals are forty four. 4 The Breast twelve. 7 The Inferior Ventricle hath 21. whereof, 1 The Abdomen hath ten. 2 The Fundament three. 3 The Yard four. 4 The Stones two. 5 The Bladder two. (Dr. Reade had seen the second, had he not been purblind.) 8 The Joints have 214. Of which, some belong to the Hands, others to the Feet. 9 To the Hands belong 104. according to my Author; 53. according to Reade: I must follow my Author because of translating. Of these, some belong to the Right Hand, some to the Left. Those belonging to the Right Hand are 52. to wit, 1 The Fingers thirteen. 2 Between the Shoulder and the Elbow, eleven. 3 Between the Elbow and the Wrest, eight. 4 The Wrest and parts adjacent, ten. 5 The Metacarpus, ten. The Left Hand hath just so many as the Right. 10 The Feet have 104 Of which, some belong to the Right side, others to the Left. The Right side hath 52. viz. 1 The Toes, twenty nine. 2 The Thigh, four. 3 The Instep, four. 4 The Metatarsus, four. 5 The Hipbone, seven. 6 The Share-bone, four. If a man is minded to be wise, his readiest way is, Not to pin his Faith upon the sleeve of Authors; for let an Author be never so excellent, his Works may be abused by a Printer. And of all the Authors which ever I translated, I never read one more vilely printed than this is. I confess I have corrected the Printer in many places where he most notoriously failed; but in this I cannot, as you shall easily find if you observe the disagreeing of his Numbers. Very unwilling was I to do the good soul any wrong, because he was ingenious: But finding an inability in myself, I called help of others that were Anatomists, viz. Galen, Vesalius, Columbus, Ambrose Parrey, Crook, and Read; but they were gotten so deeply together by the Ears one with another, that they could afford me no satisfaction: Wherefore I desire the Reader, 1 Not to impute the failings to my Author, but to the Printer, whose I am confident they were. 2 To take Counsel of my Brother, the Son of my Mother, Doctor Experience. You have the Spermatical Parts: the Fleshy Parts remain. Flesh. 1 Flesh is commonly accounted to be of three sorts; to wit, Musculous, Glandulous, and Common Flesh. 2 You have such as are properly called Similary Parts. Those which are improperly called so follow: Of which, some are solid others fluid: Such as are fluid belong to the Parts contained; such as are solid are, Hair, Fat, etc. But why my Author reckons Fat among the solid Parts, I know not. nor I think himself neither. Dissimilar Parts. 1 Are twofold, Superior and Inferior. Superior is called the Head, or Animal Ventricle: Its parts are the Head and Neck. 2 The Parts of the Head are, the Skull, and the parts within it, and without it. The Parts without the Skull, are either the Face itself, or other parts. 3 The Parts of the Skull are Bones, Pericranium, Dura Mater. The Bones are 59 The sutures of the Skull are three, Coronalis, Sagitalis, and Lamdoides: to which you may add those of the Temples called Mendosae. 4 The Parts without the Face, are either Lateral, and on the sides as the foremost, and hinder part of the Head: or else the top, as the Crown. 5 The parts of the Face are, 1 The Forehead. 2 The Temples. 3 The Eyes. 4 The Ears. 5 The Nose. 6 The Cheeks. 7 The Mouth. 8 The Hollowness. 9 The Chin. The Eyes. 1 The Parts of the Eyes are, 1 Such as compass them about 2 Such as give them their Form. 3 Such as move them. 2 Such as compass them about are, 1 The Eyelids. 2 The Eyebrows. 3 The Glandulae, or Kernels. 3 The Eyelids are either Superior of Inferior 4 The Parts which form the Eye, are either Interior or Exterior. 5 The Exterior are, 1 The white of the Eye. 2 The Iris. 3 The Apple of the Eye. 6 The Humours are three. 1 Aqueal. 2 Crystalline, and 3 Vitrial. 7 The Tunicles are seven: 1 Cornea. 2 Uvea. 3 Arnea. 4 Retina. 5 Conjunctiva. 6 Opacia. 7 Secundina. 8 The parts which cause Motion are, the Muscles and Optic Nerve. The Ears. 1 The parts of the Ears are either External or Internal. The External are holes by which the sound passeth, and are in number five; three without the Skull, and two within. 2 The Internal parts of the Eir are, 1 The Nerve, which brings the Sense of Hearing. 2 The Timpanum. 3 Two Bony substances of each side. 4 Three small Bones knit together by a Skin, or Membrana; whereof the first is called Malleus, the second Incus, the third Stapes. The Nose, Cheeks, and Mouth. 1 The Parts of the Nose are Internal or External. 2 The External are the Nostrils, the sides, and the Bridge in the Middle. 3 The Internal are, the Cribrum, and Caruncula. 4 The Parts of the Cheeks are two. The Superior which is called Mala: And The Inferior which is called Buccae. 5 The parts of the Mouth, are either Fleshy or Bony. 6 The Fleshy parts are, the Lips, Tongue, and palate the Gums, Jaws, Gurgulio, Larynx, and Tonsillae. 7 The Bony parts are 32. Teeth; of which, the uper Jaw hath one half, and the lower Jaw the other. 8 The Cavities are three, Conchola, Labirinthus and Coclea. 9 The Chin is that part where the Beard grows. 10 Thus much for the parts without the Skull: the parts within the Skull follow, which are called Brain. 11 Parts of the Brain are two, Cerebrum, and Cerebellum, from both which arise the Marrow of the Back; as also all the Nerves. 12 The Parts of the Brain are. 1 The Glandula Pituitaria. 2 Fornix. 3 Infundibulum 4 Nates, and Testes. 5 Pelvis 6 Penis. 7 Plexus Choroides. 8 Processus vermi formis. 9 Rete Mirabile. 10 Sella. 11 Pia Mater. 13 Thus much of the Head: Now follows The Neck. 1 The Parts of the Neck are Internal or External. External are either before, as the Throat; or behind, as the Neck. The internal are, The Windpipe, and The Passage of Food. 2 You have the Animal Ventricle, or Superior part: The Inferior follows: Which is either The Trunk, or The Limbs. The Trunk containeth The Vital Ventricles. & Natural Ventricles. The Middle or Vital Ventricle. The Parts of the middle Ventricle are either External, or Internal. The External are either, Before, as the Breast; or Behind, as the Back. 3 The parts of the Breast are either Fleshy, as the Muscles, the Breast and the Nepples: or Bony, as the Sternum and the Ribs: or Skinny, as the Pleura. 4 The parts of the Back are, the Shoulders, the scapula, the Backbone, the Vertebrae, and the Marrow. 5 The Interior parts of the middle Ventricle are, the Involucra, the Bowels, and the Channels. 6 The Involucra are, the Pleura, Mediastinum, Diaphragma, and Pericardium. 7 The Bowels are two, 1 Vital, as the Heart. 2 Spiritual, as the Lungs. 8 In the Heart are considerable, 1 Two Ventricles; the Right, and the Left. 2 Its Motion, or Pulse. 3 Two deaf Ears. 4 Eleven Valvulae. 5 The Coronal Vein. 9 Parts of the Lungs are, 1 The Lobi, which are divided, 1 Into Right and Left. 2 Into Superior and Inferior. 2 The Vessels which enter the Lungs, and they are three: 1 The Windpipe. 2 The Venal Artery. 3 The Arterial Vein. 10 You have the middle Ventricle: the lowermost yet remains. The Lowermost, or Natural Ventricle. 1 The parts of the Lower Ventricle are either External or Internal. 2 The External are, 1 Behind, as the Loins and Hips. 2 Before, as the Belly. 3 On the sides, as the Hypochondria. 3 The Loins consist of five Bones, under which the Kidneys are placed. 4 The parts of the Hips are either Bony, as the Hip bones, Os Sacrum, and Coccix: or Fleshy, as the Buttocks. 5 The parts of the Belly, are either Similar, or Dissimilar. 1 Similar, as the Paeritoneum, Omentum, and Mesenterium. 2 Dissimilar, as Stomachalis, the Navel, and Abdomen. 6 The Hypochondria are two; the Right, and the Left. 7 You have the Exterior Part: the Interior are the Bowels. The Bowels serve either for Nourishment, or Generation. 8 Such as serve for Nourishment, are either for Digestion, or Evacuation. For Digestion are, 1 Such as belong to the first Concoction, as the Tunicle of the Stomach: Or 2 Such as belong to the second Concoction, as the Liver. 9 The Parts of the Ventricle are two: the Tunicles, and the Mouths. 10 The Tunicles are in number three; and the Mouths two. 11 The Liver is placed in the Right Hypochondria, under the Diaphragma. Its parts are two: 1 The Uper, from whence ariseth the Vena Cava, which carries the Blood to the Heart. 2 The Inferior, from whence ariseth the Vena Porta which carries the Chyle from the Bowels to the Liver. Both these consist of red Flesh, called Parenchyma; throughout which, the veins of the Liver are disseminated. 12 You have the Digestive Bowels: the Bowels dedicated to Evacuation follow, which are, the Gall, Spleen, Reins Bladder, and Guts. 13 The Channels of the Bladder are two: the one of which is turned upwards, the other downwards. 14 The Reins or Kidneys are two, placed under the Liver and Spleen, and receive the watery Humour from the Liver by the Emulgent veins and having clarified it, send it to the Bladder by the Ureters. 15 In the Bladder consider, 1 It's two Tunicles. 2 Its Neck. 3 Its Bottom. 4 The Hairs which draw and retain the Urine. 16. The Guts are either the uppermost, and small ones: as the Duodenum, Jejunium, and Ilium: or else the lowermost, and thick ones, whose names are Caecum, Colon, and Rectum, or the straight Gut. 17 You have the Bowels dedicated to Nourishment. Those which serve for Generation, are either common to both Sexes, or peculiar to one. 18 Those which are Common both to Man and Woman are the Seminal Vessels, as the Stones, Parastatae, and Pecten. 19 The Testicles or Stones are two: The Parastatae are two Vessels placed at the Mouth of the Pecten. 20 The Peculiar Vessels to each Sex are, In Men, the Yard; in Women, the Womb and Matrix. Of all these, see more in my Directory for Midwives. The Branches, or Limbs. 1 The Limbs are, the Hands and Feet. 2 The Hand is divided into, the Arm, the Cubit, and the Hand itself. 3 The Hand itself consists of many parts, Carpus, Metacarpus, Nodi, Vola, Hypothener, Palma, Pecten, five Fingers called by these Names. 1 Pollex, the Thumb. 2 Index the Fore Finger. 3 Medius, the Middle Finger. 4 Annularis, the Ring Finger. 5 Auricularis, the Little Finger. The Nails. 4 Parts of the Feet are three, the Thigh, the Leg, and the Foot. 5 Parts of the Leg are two, the Calf & the Shin. 6 Parts of the Foot are, Talus, Malleolus, Calx, Planta, Dorsum, Digiti, Ungues. In English thus, The Ankle, the Instep, the Heel, the top of the Foot, the Sole of the Foot, the Toes, and the Nails. Another Division of the Parts. 1 Hitherto of the Parts as they are Similar or Dissimilar. We shall now speak a word of them as they are Organical: and so they are either more or less Principal, and form either of Blood, or of Seed. 2 The perfect Organical parts are twofold, Principal and Administering. 3 The Administering are threefold, 1 Such without which the Action cannot be performed. 2 Such by which the Action is performed better. 3 Such by which it is performed safer. 4 The Principal parts of the Body are four, the Brain, Liver, Heart, and Testicles. The Administering are, 1 The Nerves, which administer to the Brain. 2 The Arteries which administer to the Heart. 3 The Veins, which administer to the Liver. 4 The Seminal Vessels, which administer to the Stones. 5 Less Principal are two fold, some common to the whole Body; others only to some particular part. 6 Such as are common to the whole Body are, Fat Flesh, Cartilages, Skin, Ligaments, Membranae, Bones. 7 Those which belong to some particular part are, Arteries, Nerves, Marrow of the Back, Veins, Spermatick Vessels. 8 Some parts only are subservient to themselves, and to no other part, as the Gall, Spleen, and Bladder. 9 You have the knowledge and difference of the Parts: the Administration and Dissecting of them remains. Of the Administration, Dissection, Or Anatomy of the Corpse. 1 THe Body of Man consists either of Ventricles, which are the Principals; or else of Limbs. 2 The inferior Ventricle is that which is the dwelling place of the Natural Spirits. I. The Anatomy of the inferior Ventricle. All Dissections begin here, because the Excrements contained in the Guts, will soon putrify, and to hinder the Dissection of other parts. 2 The inferior Ventricle is all that part of the Body, which compassed round with the Sword-like Cartilege above, with the Os Pubis beneath, and with the Ribs on each side. 3 Its parts are two, Forward and Backward. 4 Forward, the Greeks call Epigastrium; the Arabians, Mirach: the parts of which are, 1 The Superior, or Hypochondria. 2 The Middle, or the Region of the Navel. 3 The Lower, or Hypogastrium. 5 The hinder part is either Superior, which makes the Loins; or Inferior, which makes the Hips. 6 It is otherwise divided into two parts; namely The parts containing, and the parts contained. 7 The parts containing, are either Proper or Common; the Common are, Scarf-skin, Skin, Fat, a pannicle. Proper are, Muscles, the Peritoneum. The oblick Muscles are four, two ascending, and two descending. The Muscles called Piramidales are four, whereof two are strait, and the other transverse. 8 The Parts contained, some belong to Man when he is in the Womb, and some when he is out. 1 Those that belong to man while he is in the Mother's Belly are, the Navel Vessels, and Skins that cover him: which are amply described in my Directory for Midwives. 2 Those which belong to Man out of the Womb are subservient some to Nourishment, others to Propagation. 9 Those that belong to Nourishment, are either for turning Food into Chyle, or for turning Chyle into Blood. 10 Those which turn Food into Chyle, some make the Chyle, as the Stomach; others are joined to the Mesenterium. 11 They are, 1 Such as help towards the Concoction of the Chyle, as the Omentum and Sweetbread. 2 Some distribute and perfect the Chyle, as the Duodenum, Jejunum, and Illium. 3 Other take away the Excrements, as the great Guts. 12 Those which conduce to the making of Blood, are, 1 Some prepare the Blood, as the Meseraick veins. 2 Some make it into blood, as the Liver. 3 Some distribute it to the body being made as the Vena Cava, and its branches. 4 Some receive the Excrements of Blood, as First, Choler, the thinnest of which is taken by the Gall: the thickest is carried to the Right Gut by a Vessel for that purpose. Secondly, Melancholy, the Receptacle of which is the Spleen, which concocts it, and with the best of it, nourishes itself: other of it, it sends up to the Stomach to provoke appetite: and some it sends down sometimes to the Hemorrhoidal Veins. Thirdly, The watery blood is carried to the two Kidneys, who having separated the blood for their own Nourishment, send the Water down to the bladder. 13 The parts which are subservient for propagation, are either belonging to Men or Women. Belonging to Men are, 1 Such as carry the Matter whereof the Seed is made, and prepare it, as the Vasa Preparantia: or work it together, as the Corpus Varicosum: or give it its Generative power, as the Stones, which are sustained by the Muscles called Cremasters. 2 Such as carry the Seed from the Stones, being perfected, as the Vasa Deferentia. 3 Such as receive the Seed and keep it, as the Glandulae Prostatae. 4 Such as contain an Oily Substance, to make the Passage slippery. 14 The parts of Generation in Women are, 1 Such as carry the Matter to be made into Seed, as the Spermatical Vessels. 2 Such as make it into Seed, as the Corpus Varicosum, and the Testicles. 3 Such as receive it, as the Womb. 15 The Internal parts of the lower Ventricle are subservient to the other. 1 Either to Nourishment, as the Vena Porta, and Cava, and their Branches. 2 To vital Heat, as the Arteries. 3 To Sense and Motion, as the Nerves and Arteries. You have the Anatomy of the lower ventricle: the Anatomy of the middle ventricle or breast follows. II. The Anatomy of the Middle Ventricle or Breast. 1 The Breast is properly that part which is compassed round with the Ribs, separated from the lower ventricle by the Diaphragma. It is the seat of the vital Spirit: neither is it altogether bony like the Skull, for than it could not move: neither altogether Fleshy like the lower ventricle, for than it could not be sustained: but it is moved by Muscles, and Articulated by bones. 2 It is divided into the former part, which is called the Sternon: the hinder part called the Back: and on both sides by the Ribs. 3 The Parts of it are either Containing, or Contained. The Containing are either Common or Proper. Common are the Scaf skin, Skin, Fat, Membranae, and Panicles, 4 The Proper are soft or hard. The soft are either properly so called, or improperly. Properly so called are Muscles, which are either of the Breast, or of the Neck: Of the Breast are such as are either upon the Ribs, or between them, and therefore are called Intercostals. 5 Those upon the Ribs are placed either above, as Pectoralis, 〈◊〉 major & minor. Those that are placed below are, Cucularis, Rhombdoides, Serratus posticus both the higher and lower, Sacro lumbus, Semispinatus, Splenius, Complexus: These are without. The Triangular Muscle is within. 6 The Intercostal Muscles are eleven External, twelve Internal. The Diaphragma is common to both sides. 7 The Muscles of the Neck, are some in the hinder part of the Neck, as Cucullaris, Levator, 〈◊〉, Complexus, the greater and lesser strait Muscles, the uper and lower oblick Muscles, the transverse Muscles, Scalenus, Spinatus. Some are in the Fore part, as Quadratus, Mastoides, 〈◊〉, Choracohyoides, Oesophygies, Longi. 8 The Muscles improperly called soft, are the Bodies of the Breasts, the Pleura, and Mediastinum. 9 The proper parts containing which are hard, are the Bones and Cartilages. The Bones are, 1 Before, as the Sternum, which consists of three or four Bones, and the two 〈◊〉. 2 On the sides, as the seven true Ribs, and the five Bastard Ribs. 3 Behind, as the twelve joints in the Back. 10 Cartilages; some serve for the inarticulation of the Ribs with the Sternon; others the bastard Ribs end in; and the Sword-like Cartilege in the bottom. 11 The parts contained, are Bowels or vessels. Bowels are the Heart and Lungs. 12 The Heart of Man is covered with the Pericardium. The vessels belonging to the Heart are four, 1 The Vena Cava. 2 The Arterial Vein. 3 The Venal Artery. 4 The great Artery. To these vessels are appointed certain Shutters; two resemble a Mitre, and three the Letter S. and are therefore called Sygmoides. The ventricles of the Heart are two, to each of which is adjoined a deaf Ear. 13 The vessels of the Lungs are, the Windpipe, the Arterial vein, the venal Artery. 14 The vessels contained are veins, nerves, and arteries. 15 The Bones are either the Joints of the Back, which are twelve; or the Joints of the Neck which are seven; or the two shoulder bones which are joined together with Cartilages and Ligaments. 16 You have the middle ventricle: the upper follows. III. The Anatomy of the Higher Ventricle, or Head. 1 The Head is the third ventricle: the Seat of the Animal Spirit, the Principle of Sense and Motion: It is placed in the highest part of the Body, partly for the Eyes sake, that so they may see the further; partly for the Brains sake, 〈◊〉 the Rational part may not be disturbed by the Irrational. 2 The parts of the Head, are either such as have Hair, or such as have none. Both of them are either Containing, or Contained. The Containing are Proper or Common. Common are the Scarf-skin, the Skin, Fat, and Fleshy pannicle. 3 Proper parts are either internal or external. The External are, the Pericraneum, and the Skull. The Internal are, the Pia and Dura Mater. 4 The Bones of the Skull are fourteen, whereof some are proper to the Skull alone; others common to the uper Cheek, as the Cuneiformi, and Spongeosum. 5 The proper to the Skull are twelve, whereof six make up the Skull. The Forehead hath one, the fore part of the Head two, the hind part one, the temples two: these are joined together by either true or counterfeit sutures. The true 〈◊〉 are three, Sagittalis, Coronalis, and Lambdoides. The Counterfeit sutures are six. 6 The things contained by the Skull is the Brain. The substance of the brain is either that which is soft, or the Cerebellum, from both which arise the Marrow of the back. The Nerves, some of them arise from within the skull, of which are seven or eight pair; most of which are distributed upon the Head, and Organs of Senses. The rest of the Nerves arise from the Marrow of the back, 〈◊〉 rather from the brain of the back (if people would but learn to call it by its right name.) They are in number thirty pair, and are distributed amongst the parts below the Head, being all covered with three skins apiece. 7 The vessels are veins and arteries. The veins arise from the Jugulars; two of which are distributed within the skull, and three without. 8 Of the Face, some parts are Containing, others Contained. The Parts Containing are Proper or Common. The Common are scaf-skin, skin, Fat, and pannicle. 9 Proper parts of the Face are Muscles, as two of the Forehead, two of the Eyebrows, two of each Eyelid, eight of the Nose, four 〈◊〉 Muscles of the Ears, six of the Lips, the Bucca two, the inferior Cheek ten. Bones of the Forehead and Eyes six, of the Nose three, of the uper Cheek twelve, of the lower one. Cartilages, of the Nose five, of each Ear one. 10 The parts of the Face contained, are either the seats of the Senses, or else the vessels. 11 The seats of the senses are, 1 The sight, which is contained in the Eyes. 2 Smelling, in the Nose. 3 Hearing in the Ears. 4 Tasting, in the Mouth. 12 The parts of the taste are twofold; some compass the Mouth about, some are contained in the Mouth. Those which compass the Mouth about are the Muscles common to the 〈◊〉 and the Lips, which are two 〈◊〉 each side; the uper Lip two on each side; the lower Lip one on each side: the lower Cheek five on each side. 13 The parts of the taste contained in the Mouth are, 1 The Instrument of taste and speech, the tongue, which hath ten Muscles, and the Muscles of the Jaws eight. 2 The Larynx, whose Cartilages are five, and Muscles sixteen. 3 The Os Hyois, consisting of five bones, and nine pair of muscles. 4 The 〈◊〉. 5 The teeth, which in people grown up is usually sixteen in each Jaw; namely, four Cutters, two Dog-teeths, ten Grinders. My Author hath kept a fearful racket about the Taste, and written more than I can believe: I have often heard, the teeth were instruments of biting, but never of tasting before. It is in vain to object, That a man's teeth may be set on edge by eating sour things, Ergo they taste: So will a Sith by cutting Crabs (as they know that are accustomed to Mow) Must it therefore be capable of the sense of tasting? 14 You have the Ventricles: the Limbs remain, which are the Hands and Feet. IV The Anatomy of the Hands. 1 The Hand is an Instrument of all Instruments; it is that whereby a Man defends himself, 〈◊〉 wounds his Enemies, and is very necessary for the learning of all Arts and Sciences. 2 That is called the Hand which reacheth from the Shoulder to the top of the Fingers; and is divided into the Arm, the Cubit, and that which vulgarly is called the Hand. 3 The parts are Containing, or Contained. The Containing are Common and Proper. The Common are, Scaf-skin, Skin, Fat, Membrana, and Fleshy pannicle. Proper, is the Membrana of the Muscles. 4 Parts Contained, are Muscles, Vessels, and Bones. The Muscles are fifty five, if you add those four of the Shoulder; and they belong either to the Shoulder, or to the Arm, or to the Cubit, or to the Hand. 5 The Muscles of the Arm are seven. 1 Pectoralis, draws it to. 2 Dectois, lifts it up. 3 Latissimus, & Rotundus major, draw it down. 4 Superscapularis, superior and inferior, move it in a Circular Motion. 5 The fifth is called Subscapularis. 6 The Muscles of the Cubit are four: two bended as Biceps & Branchiaeus; two extended, as Longus & Brevis. 7 The Muscles of the Hand are forty; of which, the Fingers have twenty nine; the other part of the Hand eleven. 8 The Vessels of the Hand, are Veins, Arteries, and Nerves. 9 The vein of the hand is a part of the axilla vein. 10 It is divided into the superior Branch, which is called Cephalica; and the Inferior which is called Basilica. 11 The Cephalica is divided into two Branches. 1 The Internal, which together with the Basilica, make the Median. 2 The external, which maketh the Salvatella. 12 The Basilica is either the Right, called the Liver vein; or the Left, which is called the vein of the Spleen. 13 The Artery is a Branch of the Axillar Artery. 14 After it hath passed the Elbow it is divided into two Branches. 1 The first is that which Physicians feel when they say they feel the Pulse. 2 The second passeth internally to the Fingers. 15 The Nerves arise from the Marrow of the Back; either from the fifth, sixth, and seventh Joints in the Neck; or else from the first and second of the Breast, and are divided into many Branches, and are distributed amongst the Muscles and Skin. 16 You have the Anatomy of the Hand: the Foot remains. V. The Anatomy of the Foot. 1 The Foot is the Instrument of Walking, and contains all that part that is between the Hipbone, and the top of the toes, and imitates the Hand as much as may be. It is divided into three parts, the Thigh, the Leg, and that which we call the Foot; which is also divided into three parts, Tarsus, Metatarsus, and the Toes. 2 Parts of the Foot, are either Containing or Contained. The Parts Containing are either Proper or Common. The Common are, Scarf-skin, Skin Flesh, Membrana, and Fleshy pannicle. Proper, is the Membrana of the Muscles. 3 Parts contained, are Muscles, Vessels, and Bones. The Muscles are either the thigh, leg, foot, or toes. 4 The Muscles of the Thigh are eleven; of which, 1 Five stretch it out, as Gluteus major, Me dius & minor, Iliacus, Externus Piriformis, and Triceps. 2 Three Muscles bow it, as Lumbalis, 〈◊〉 internus, & Lividus. 3 The other move it Circularly. 5 The Muscles of the Leg are ten, whereof 1 Five bend it, as Longissimus, Gracilis, Senervosus, Biceps, 〈◊〉. 2 Some extend it, as these four, Membranosus, Vastus, internus, externus & 〈◊〉. 3 The other Muscle Popliteus moves it oblickly. 6 The Muscles of the Feet are eight, of which 1 Five extend it, as Castrominius, internus & externus, Plantaris, Soleus', Tibiaeus Posticus. 2 The other three bend it, as Tibiaeus anticus, and the two Periei. 7 The Muscles of the Toes are twenty three, whereof some bend them, some extend them, and others draw them transversly. 8 The Vessels of the Feet are, Veins, Arteries, and Nerves. 9 The Vein of the Leg is branched. 1 Into the Saphaena, which passeth by the inside of the Ankle, where it is branched into four parts, and distributed amongst the Toes. This is the vein which is opened in afflictions of the Womb and Head. 2 Ischias, which passeth by the outward part of the Leg. 3 That which passeth to the Muscles. 4 Suralis, which at the Knee is divided into two Branches, the one takes the inside, the other the outside. 10 The Artery is divided above the Knee, and administers Branches both to the Skin, and all the Muscles. 11 The Nerves arise from the Marrow of the Back, and pass through either the Joints of the Loins, or the Os Sacrum. 12 The Bones in each Foot are forty six, One of the Thigh, one Patella, two of the Knee, two of the Leg, and forty of the Foot. Thus you have the Parts Containing. The Parts Contained are such as are fluid, soft, and upheld by others. Parts Contained. 1 Parts contained are either Humours, or Spirits. 2 Humours are either Natural, or Influential. 3 Natural is that which is called Humidum Radical. 4 Influential, is either Primary, or Secundary. 1 Primary, is either Natural or not Natural. 2 Natural, is either, 1 Nourishing. 2 Excrementitious. 3 Participates of both. 5 Nourishing, is Blood and Phlegm. Excrementitious is either Profitable, or Unprofitable. 6 Profitable, is Milk, Seed, the Water of the Blood, and the Water arising from the first Concoction. 7 Unprofitable are, Tears, Snot, spital, Menstruis Blood, Sweat, and Urine. 8 Those which are both Excrementitious and Nourishing are, Choler and Melancholy. 9 Humours not Natural, are the same with these; only they keep not a due Decorum, in Quantity, Quality, Motion, and Rest. 10 They offend in Quantity two ways, either by Abundance, or Defect. 11 Abundance or Repletion is twofold, Plethora, and Cacochymia. 12 Cacochymia is either Simple or Compound. Simple is of Choler, Phlegm, and Melancholy. 13 The failings of Quality, are either more Common, or more Proper. More Common are, Corruption, Putrefaction, Malignity, Crudity. 14 More Proper are, in respect of certain Humours, and so, 1 Choler corrupted is, 1 Vitiline, or like Yolks of Egs. 2 Eruginous, like Vert-de-greece. 3 Prassine, like Juice of Herbs. 4 Azure. 2 Phlegm is, 1 Acide, sour like Vinegar. 2 Vitrial, like melted Glass. 3 Salt, like Brine. 4 Gypsum, like white Mortar. 3 Melancholy adust, proceeding either of burnt Blood, burnt Choler, or salt Phlegm. 15 Thus much of Hmors: the Spirits remain. 16 Spirits are insited in, or influential. 17 Spirits insited in are two, either innate Moisture, or innate Heat. 18 Spirits Influential are, either Vital or Animal. 19 The Innate Spirit, according to Hermetical Philosophers, is, An Astral and vital Body, a Natural Balsam, a vital Sulphur, and a vital Mummy. Hitherto of a Corporal Anatomy: A Virtual Anatomy follows. Hermetical Philosophers. 1 They have a double kind of Anatomy; the one Local, the other Essential, Vital, or Formal. 2 The Local (say they) is that which every Butcher doth when he cuts open an Ox or a Calf; which although Hermetical Philosophers do not reject, yet they would not have Physicians spend all their days in pering upon that, and neglect businesses of greater import. 3 A vi tall Anatomy is that which dissolves every Body into its first Principles: He that drives such a Model of Physic, aught to be well versed in the Natures and Properties of Seeds; the Office of Elements and Principles; the Generation and transplantation of Roots; the Motion and Influence of the Heavens, and Heavenly Bodies; the Disposition not only of Dead, but also of Living Bodies. They do not call that Lump of Flesh only, the Heart, which others do; but whatsoever hath vital heat in it. They call every Cavity the Stomach, nay, every place in which there is any Concoction: Every place 〈◊〉 contains any fruitful Seed is a Womb with them. But the main Basis of their Art is the Harmony of the Creation, and the due Consideration of that notable Agreement between things above, and things below. Tome I. Part IV. Of Virtual Anatomy, Or the Harmony between the Macrocosm and Microcosm. Virtual Anatomy teacheth the Harmony between one part of the Creation and another; the Analogical Comparation and Reductions of things; thereby fetching its remedies, and learning their strengths and virtues from the Book of Nature, not of Galen. 2 For whatsoever is in the Universal World is also in Man; not according to a certain superficial similitude as some Fools prattle; but in Deed, and in Reality, are contained in him whatsoever is in the whole Theatre of the World. 3 The Spirit of a Man communicates with God himself; the Rational Soul with the Angels; and the Body with the Stars and Earth. 4 Paracelsus, and most other Hermerical Philosophers, hold that Man hath a double Body: the one Natural, Elementary. visible, and tangable, which was first made of the Slime of the Earth: the other Invisible, Insensible, deduced from the Celestial Influence of the Stars; and this Crollius calls the Genius of Man; his Domestic Laris, the Instructor of Wise Men (for he cannot abide Fools.) 5 This Analogical Comparation is to be considered in a double Manner. 1 In respect of the Heavenly Bodies themselves. 2 In respect of Medicines caused by their Influence. Of these, the Galenists knew either very little, or nothing at all. LIB. I. Of the Analogical Comparation of the Heavens with the Body of Man. 1 ALL things that are above, are to be found in things below: or if you would have it a little plainer; Terrestrial things are in Heaven after a Celestial manner: Celestial things upon Earth after a Terrestrial manner: And this, none but a few people that are scarce well in their Wits will deny. 2 We shall only here give you the Sum of the Analogy and Harmony of the Universal World with the Body of Man, which we shall (God willing) treat more plainly and fully of in our Harmony of both Worlds. First, Of the Coupling of the Celeftial Orbs with our Bodies and Eyes. Secondly, Of the Coupling of the Sun and Heavens with our Rational Soul. Thirdly, Of the Comparation of the Beams of the Sun with the Spirits of Man's Body. Fourthly, Of the Comparation of the Sun with the Heart of Man Fiftly, Of the application of the Heat of the Sun to the Native Heat of Man's Body. Sixtly 〈◊〉 the 〈◊〉 of the beams of the Moon with the Animal Spirit of Man. Seventhly, The comparing the Course of the Sun and Moon, with the Course of Man's Life. Eightly, The Comparing of the Faculties of the Beams of the Planets with the Faculties of Man's Body. Ninthly, The comparing of the Nature of the Stars with the Humours in Man's Body. Tenthly, The comparing the several Stars, with the several Parts of Man's Body. Eleventhly, The comparing of the World with the Affections of Man. 3 You have the Analogy of the Heavens with the Body of Man: The Anatomy, or Analogy of Medicines follows, which is twofold: 1 According to the force of the Stars; and that is called 〈◊〉 Anat my. Or 2 With the Body of Man, and that is called Signatura. LIB. TWO Of the Influential Harmony. 1 INfluential Harmony is that which teacheth the Influence and Dominion of the Planets both over Diseases, and the Medicines which 〈◊〉 to cure them. 2 The Course of the Planets 〈◊〉 〈◊〉 Diseases according to the Nature of each Planet, upon those parts of the Body which they rule: so Saturn 〈◊〉 the Spleen, Jupiter the Liver, and Mars the Gal; the Sun the Heart Venus the Reins, 〈◊〉 the Lungs, and the Moon the Brain. 3 So the 〈◊〉 of Saturn proceed Melancholy, failings of the Spleen, and Afflictions of the Hypochondria. Jupiter causeth distempers and obstructions of the Liver, Cachexia, Dropsy, yellow Jaundice. Mars causeth all distempers of the Gall, the Stone, and Obstructions, Fullness and Emptiness. The Sun causeth distempers of heat, tremble, pant of Heart, faintings, weakness. Vinus causeth the Stone in the Reins. Mercury the Physic, pleurisy, Asthma, and Cough. The Moon causeth Diseases of the Brain. I confess I am not altogether of my Author's Opinion in some of these; and what my Judgement is, you may find if you please to peruse my Semeiotica Uranica. 4 Diseases are cured either by Sympathy or Antipathy. 5 A Disease is cured by Sympathy, when it is cured by such remedies as are under the Planet that rules the part afflicted: And so such Medicines 〈◊〉 are under the Dominion of the Moon and Mercury, help the Brain: and if Mercury cause the Disease, your only way is to use such Medicines as are under the Dominion of Jupiter: Not only because of the Antipathy between him and Mercury; but also because Jupiter is 〈◊〉 in the House of the Moon. 6 Diseases are cured by Antipathy, when they are cured by the Remedies of the contrary Planet, and that two ways. 1 When their Houses are contrary, and so Mars cures the ill effects of Venus. 2 When their Natures are contrary: so Saturn cures the ill effects Venereal Lust causeth. LIB III. Of the Faculties of Simples, which the Dogmatists make use of to find out their Natures. 1 EXperience and Signiture first found out the Virtues of Plants: so Hemlock was found out to be hurtful by Experience. 2 Signature is either External or Internal. 3 External is a mere accidental business, the Basis and Foundation of which, is nothing else, than the Form or Figure, Color or Feeling of a Plant. 4 Internal is the Temperament or Quality, which is the Principle and Foundation of their 〈◊〉 and Virtues. 5 The Temperament or Qualities consist most in their Taste, less in their Smell. 6 The 〈◊〉 by which their strength and 〈◊〉 are known, are nine: 1 Three 〈◊〉 testimonies of heat, as Sharp, 〈◊〉, and Salt. 2 Three give testimonies of Cold, as Tart, 〈◊〉, and Sour. 3 Three give testimonies of temperance, 〈◊〉, 〈◊〉 Fat and 〈◊〉. 7 Seing Simple Medicines have two Qualities, and sometimes three; then the first is called Simple and Elementary, which ariseth from the 〈◊〉 of the four 〈◊〉. The other is called 〈◊〉, which ariseth from the consistence of the 〈◊〉 & diversity of Proportion. Besides these two, some have a third Quality, which is Purging, and is by 〈◊〉 called Hidden, because it is 〈◊〉 from all Block heads. 8 In general some Simples conduce to Health, others to Ornament. 9 Such as conduce to Health, are either Alterating, or Evacuating. 10 Alterating are either Common, or appropriated to some certain part. 11 Such as are Common do it either by a 〈◊〉 Quality, or by a Hidden. 12 By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they 〈◊〉 it, by the first, second, or third degree. 13 First Quality is either Temperate or 〈◊〉. Intemperate is Hot, Cold, Moist and Dry. 14 These Qualities they call D'grees, but might 〈◊〉 properly have called them Orders: Galen calls them Numbers. 15 The Orders of Intemperature, reach to four Degrees, both in respect of Heat, Cold, and Dryness, but not of Moisture, although my Author affirm it, because Moisture is inconsistent both with Heat and Coldness, it being dried by the one, and congealed by the other. 16 The second Faculties of Simples, are such as these: I. Emollient, as Butter, Saffron, etc. II. Purifying, as Cadmea, Fat, etc. III. Hardening, as 〈◊〉, etc. IV. Making thin, as Chamomel, etc. V. Making thick, as 〈◊〉, and most cold Herbs. VI Opening, as Garlic, Gall etc. VII. Binding, as Bole 〈◊〉, etc. VIII. 〈◊〉, as Juice of unripe Grapes, 〈◊〉, etc. IX. Drawing, as Birthwort, Pepper etc. X. Discussing, as Southernwood, etc. XI. 〈◊〉, as Honey, Barley, etc. XII. Purging, as Lupins, etc. XIII. Attenuating, as Vinegar, Acorus, etc. XIV. emplastics, as Oil Butter, etc. XV. Stopping, as Chalk, etc. XVI. Putrefying, as Aconitum, etc. XVII. Causing pain, as Mustardseed. etc. XVIII. Easing pain, as Oil of Dill, etc. 〈◊〉. Stupefying, as Opium, Hemlock, etc. 17 The third Faculties arise from the Conjunction of the first and second. Such are, I. Suppuring, as Saffron, White Lily Roots etc. II. Breeding Flesh, as Barley Meal, etc. III. Glutinating, as Aloes, Alum, etc. IU. Scarifying as Frankincense, etc. V. Provoking the Terms, as Annis, etc. VI Bringing a Callus, as Terra Samia etc. VII. Stopping the Terms, as Acasia, Lilies, etc. VIII. Pectorals, as Scabious, Orris, etc. IX. Breeding Milk, as 〈◊〉, Smallage, etc. X. Breeding Seed, as Pease, Beans, etc. XI. Extinguishing Seed, as Rue, etc. XII. Helps Burnings, as Plantain, etc. XIII. Dissolves swellings, as Marsh-Mallows, Orris, etc. 18 You have the Manifest Qualities of Simples: the Hidden Qualities follow. 19 〈◊〉 〈◊〉 〈◊〉, all the 〈◊〉 cannot tell what to make of; only their Ancestors gave them with good- 〈◊〉: They have nothing to say for the 〈◊〉 of them, but only Tradition, and by that they are led by the Noses as they use to lead Bears along the street: And in so doing, pray tell me how much they differ from Empirics. 20 You have the common Altering Qualities: the Proper follow, as they are attributed to certain parts of the Body. Such are, Cephalick, Pectorals, Cordials, Stomachicals, Hepaticals, Spleeneticals. Nephriticals, Histericals', Arthriticals: 〈◊〉 if a Man should write plain English; they are such as are appropriated to the Head, Breast, Heart, Stomach, Liver, Spleen, Break the Stone, Cherish the Womb, and the Joints. 21 You have such as Alter: those that Evacuate Chacochymia follow: And they do it by a Quality either Manifest or Hidden. 22 They which Evacuate by a Manifest Quality, are either washing, cleansing, or making slippery. 23 They which Evacnate by a Hidden Quality (as they call it) do it either Insensibly, as Sweeting; or Sensibly: and that either upwards, as Vomiting; or downwards, as Purging by Urinal or Stool. 24 Purging is either Moderate, or Strong, and 〈◊〉 certain Humours, as Choler, 〈◊〉, 〈◊〉, and Water. 25 You have the Qualities of Simples conducing to Health: those conducing to Ornament should follow; which because they rather consist of Compounds than of Simples, we will refer them to their proper place. 26 Thus have you the qualities of Simples considered in General; what now remains, but that we inquire after the Special Anatomy of 〈◊〉. 27 In every Medicine we must consider its common Affections, and its Species. 28 It's Common Affections are either its Subject, as the place of gathering and preserving of them: or Adjunct, as the time of gathering of them, and the time of their durance. 29 According to Species, the Medicine is made either of simple bodies, or of mixed. Of simple Bodies, as Fir, Air, Water, Earth. 30 Of mixed Bodies, either such as have life and not sense; or such as have life and sense: Such as want sense, are such as come out of the Sea, or 〈◊〉 out of the Land, as Metals, Plants, and their parts. Thus you have the Signatures of the 〈◊〉, which are no certainer than they should be: The Signatures of Hermetical Philosophers follow; which if you try, you shall find a little more certain. LIB. IV. The Signatures of Hermetical Philosophers, both Internal and External, by which they find out the Virtues of things. 1 A Signature is either Internal, or External. 2 External is that which shows the Efficacy of a thing, and sometimes the Temperature. 3 It contains 1 The Signatures of Men taken from other Living Creatures. 2 The Signatures of Plants, by their similitude to some part of the Body of Man. 3 The Signatures of Diseases. 4 Medicines which help by similitude. 4 Internal Signature is the Principle, Cause, 〈◊〉, and Foundation, showing the Virtue and Efficacy of a thing; and it is called Vital Essential, and Formal 〈◊〉 or Anatomy. 5 These Internal Principles are three, Sal, Sulphur, and Mercury. 6 In these three constituting and virtual Principles, the qualities, that is, Taste, Smell, and Color are found; not by imagination and guests only, but in Reality and Truth: namely, The Tastes are most found in the Salt, the Smell in the Sulphur, and the Colours in the Mercury. 7 These three are found in every Elementary Body: These are the things that bring it forth, and preserve it being brought forth: By these it flourisheth, and is furnished with divers Operations. 8 None of these three Principles are found alone, but doth partake of some of the other; for Salt by the benefit of these two Salts, Sal Nitre, and Sal Armoniac, contains in itself a certain Oily substance, and Mercurial: The Sulphur retains a certain Salt substance and Mercurial: And Mercury retains a certain Sulpurous, and Salt substance; but it retains the name of that which it partakes most of. Now what Analogy there is of these three with our Body, I shall open (God willing) more plainly when I come to our 〈◊〉 Harmony, which I promised before. 9 Thus you have the Remote Theoric of 〈◊〉: the Near follows. Tome I. Part V. Of that part of the Theoric of Physic which is called Pathologia. 1 THE next part of the Theory of Physic is that which explaineth the Universal Constitution of Man. 2 In every Constitution four things are to be considered, 1 The Disposition of the part to act. 2 The Action. 3 The Cause of the Action. 4 The Consequence of the Action. 3 Every Constitution of the Body is included under these three Differences, namely, Good, Bad, or neither of them both. 4 Health is Good; Sickness Ill; Neutrality neither of them both: Therefore Medicine is the knowledge of things Healthful, Unhealthful, and Neuter. 5 Healthful, Unhealthful, and Neutrality, is taken three ways, 1 As a Body. 2 As a Cause. 3 As a Sign. 6 A Body is said to be Healthful that enjoys 〈◊〉 Health. The Cause of Health is that which either brings it, or preserveth it being obtained. A Healthful Sign is that which shows the Body to be in Health. 7 An Unhealthful Body is that which is surprised with a Disease. The Cause is that which causeth the Disease. The Signs are, 1 Such as show the kind and greatness of the Disease, and they are called Diagnostical: Or 2 Such as show the Event of the Disease, and they are called Prognostical. 8 Neutrality, is when the Body is neither perfectly well, nor yet sick, between which two Extremes is a great Latitude: For when a Man begins to fail in performing his Actions, before he falls absolutely sick it is called a Neutrality of sickness when a man begins to recover again it is called a Neutrality of Health. 9 The Causes of this Neutrality are no way 〈◊〉; neither are the Signs absolutely Demonstrative. 10 The knowledge of things Healthful is called Hygiena, or Diet; under which also, the knowledge of things Neutral is comprehended. The knowledge of things Unhealthful (if you regard the 〈◊〉) is called pathology; but if you regard the Practice, 〈◊〉. 11 Pethal gie is 〈◊〉 part of Medicine which explaineth 〈◊〉 against Nature. 12 The 〈◊〉 which are against Nature in Man are 1 The Disease, which consists in the parts. 2 The Cause which consists in the things contained of which we 〈◊〉 before.) 3 The Symptoms which consists in the Functions and Operations of the 〈◊〉. 13 The Common 〈◊〉 and Species are to be considered in pathology. 14 The Common 〈◊〉 is that which unfoldeth the Accidents of the Disease. 15 It is called 〈◊〉, and 〈◊〉 LIB. I. Of Semeiotica, or the Doctrine of Signs. 1 SEmeiotica delivers the Doctrine of 〈◊〉 2 Physical Signs are either Healthful, Unhealthful, or Neutral. 3 Some Signs call to Memory the state past; Others show the state present, and they are either General, or Special. The General are Diagnosticks and 〈◊〉 4 Diagnosticks are Common or Proper. 5 Proper are threefold, 1 Some are taken from the Kind of the Disease. 2 Others from the Cause. 3 Others from the part of the Body afflicted. 6 The signs of Diseases are known by the Excrements, the Pain, the Nature of the place Afflicted, the Colour of the Nails, Tongue, and Face. 7 Of the signs of the Causes; some show the Cause either present, as the Colour, Nature, and pain of the part afflicted the Excrements: or else Antecedent, and they are General and Special. 8 General are, the Disposition of the Mind, Dreams, Diet, and Exercise before used. Special show either Plenitude, or the Humour afflicting, as Blood, Choler, Melancholy, Phlegm, Watery Humours, and Wind. 9 Signs of the part afflicted are Excrements, the Action of the part 〈◊〉, Pain, the situation and nature of the place. 10 The Part afflicted may be afflicted either by itself, or by Consent, for sometimes one Disease remits by the increase of another; and this is 〈◊〉 Primar, or Secundary. 11 Primar, which is properly inhaerent in some part. 12 〈◊〉, which is done by Consent of the Parts: And this is done. 1 By Sympathy, as when the foulness of the Stomach causeth the Head to ache. Or 2 By Translation, as when the Matter that causeth the Disease 〈◊〉 out of one part of the Body into another: And 〈◊〉 is twofold. First, When it passeth out of a more Noble, into a part less Noble. Secondly, When it 〈◊〉 out of a part less Noble, into a part more Noble. Prognostical Signs. 1 Prognostical Signs judge of a 〈◊〉 〈◊〉 present, or to come. 2 The Signs of a Disease present, are 〈◊〉 Apparent, or Supervenient, or Decretory. 3 Apparent and supervenient signs are 〈◊〉 of Concoction or Crudity; or signs of Health or Death. 4 Signs of Concoction or Crudity are all the Excrements, both Urine and Dung. 5 Pronostical 〈◊〉 from the Urine are. 1 If it be thin, meanly thick, or very thick. 2 If it be clear or troubled; if so, whether it be clear when it is pissed out, and troubled afterwards; or troubled when it is pissed out, and grow clear afterwards; or troubled when it is pissed out, and remain so. 3 By the Colour, namely 〈◊〉, black whitish, blackish yellow, 〈◊〉. 4 By the things, contained in it, namely, clouds, sand, 〈◊〉, things like scales of Fish, etc. 6 Prognostics are taken from the Dung, either from its substance, 〈◊〉, or quantity. 7 Signs of Health or 〈◊〉, are taken from the strength of the Disease, as also from the strength of the Diseased; and they are either primary or Secondary. 8 Primary are taken either from the strength of the 〈◊〉, which the Constitution of the Body 〈◊〉; as also the 〈◊〉 Animal, and Natural Functions: 〈◊〉 from the strength of the 〈◊〉, which the kind, greatness, durance, and 〈◊〉 of the 〈◊〉 showeth. 9 〈◊〉 signs of Health and Death are taken, 1 From the Affliction of the Vital and Natural spirit. 2 From the Excrements, as Urine, Dung, vomiting, sweeting, bleeding. 3 From the Habit and qualities of the whole Body, and every part of it. 4 From such things as hurt or help the sick, Signs of Death, according to the Opinion of Hermetical Philosophers. Hermetical Philosophers take the signs of Death from Physiognomy. 1 From the Eyes, when they sink deep in the Head, and are discolored. 2 From the Nose when it is sharp; the Ears and Lips, cold, pale, or discolored. 3 The Teeth, Nails, and Hair looking deadish, which sometimes happens a fortnight, or three weeks before the party dies. 4 The skin of the Fore head, and all the Body, looking of a swarthy, palish, or dead colour. These and many other, you may find Methodically laid down in the Presages of Hypocrates, which you may find at the latter end of my 〈◊〉 Vranica; or Judgement of Diseases by Astrology. You have the Apparent Progonostical Signs: the Decretory, or Critical follows. Of the Crisis, and Critical Days. Crisis is a vehement change of a Disease either to Health or Death. 1 Crisis is, 1 Perfect, which is either Healthful or Mortal. 1 Imperfect, which makes the sick either better or worse. 2 Of Critical signs, some go before, some accompany, and some follow after. 3 Of such as go before, some show the time of the Crisis, and others the Manner of it. 4 Such as show the time of the Crisis, show the 〈◊〉 state, and Declination of the Disease. 1 Such as 〈◊〉 the increase of the Disease, show its swiftness, and unequalness, and its time of vehemency. 2 Such as show its state, show to what height its vehemency and vigor-wil arise to, and what symptoms it will produce. 3 Such as show its declination, show how these symptoms will have remission, and when. 5 Such as show the Manner of the Crisis are, 1 Either Universal, which gives Judgement by the kind of the Disease, and its Motion, the part afflicted, and the Nature of the sick. 2 Particular, which shows the kind of Excretion, or Imposthume. 6 Excretion is made either by bleeding, sweeting, vomiting, stool, Urine, Menstruis Blood, or the Hemorrhoids. 7 Signs declaring an Impostume, are such as declare either the Impostume itself, as length of a Disease, thinness of Urinal, a winter season an imperfect Crisis; or the place of the Impostume, as the condition of the humour offending, the strength of Nature, weakness and pain in some certain part. 8 The signs accompanying a Crisis, are either Excretion or Imposthumes. In Excretion there comes to be considered, the quality of the Humour, the quantity, time, and manner of casting it out. In an Impostume are three things to be considered; Where it is; Whence it comes; and, What the occasion of it was. 9 The Consequents of a Crisis are taken, 1 From the quality of the Body. 2 From the Animal, Vital, and Natural Functions. 3 From all the Excrements Universally. 10 Critrical days are begun at that very hour that the sick finds himself manifestly to be taken ill: An exact Rule for which, you have in my Astrological Judgement of Diseases. 11 The Foundation of Critical days is gathered from the Moon, because if she be well affected she disposeth the Humours to the best advantage: if il affected, she shows increase of the 〈◊〉, as being but a servant to bring down the Influence of the other Celestial Bodies to the Earth. 12 Critical days, according to the motion of the Moon are four, 1 The Place she is in at the Decumbiture. 2 Her 〈◊〉 quartile to that place. 3 Her opposition to that place. 4 Her second quartile to that place. Thus you have the more General Semeiotical part, consisting of Diagnosticks, and Prognostics: The Special follows, namely, The Doctrine of Urine and Pulses. LIB. II. Of the Doctrine of Pulses. 1 PUlse hath his Original, First, From the Motion of the Heart, Secondly, Of the Arteries, by Distension and Contraction, which Physicians call Systolae and Diastolae, and their use is to preserve Vital heat in the Body. 2 In the Pulse are four things to be considered 1 The Reason, and knowledge of them. 2 Their Differences. 3 Their Causes. 4 Their Significations. 1 The Reason of observing, and knowing the Pulse. 1 In this consider, First, The Precepts of Feeling the Pulse; of which, some concern the sick Body, others the means of its cure. Secondly, The Principles which are necessary to distinguish the Pulse. 2 The Difference of Pulses. 1 Of Pulses, some are absolutely 〈◊〉, others relatively such. 2 Absolutely such are either Simple or Compound. 3 Of simple are six kinds. 1 In the quantity of Distension, as great, mean, small. 2 In the quantity of the Force as vehement, moderate, weak. 3 In Motion of Time, as swift mean, slow. 4 In quantity of Time, and Rest; as often, Mean, seldom. 5 In quantity of the Artery, as soft, mean, hard. 6 In perfusion of the Artery, as full, mean, empty. 4 Compound are such as consist of the mixture of some of these simples. 5 Relatively such are reduced either to Order or Disorder; Equality, or In quality. 3 The Causes of Pulses. 1 The Causes of Pulses, some are Primary, 〈◊〉 〈◊〉 the Pulse; some secundary, changing and altering the Pulse. 2 The Primary, or Efficient Causes of the Pulse are, 1 The Vital spirit, either strong or weak. 2 The Instruments are the Arteries, either wide or narrow, soft, or hard. 3 The use of the Pulse is, the conservation of vital heat in the Body. 3 The secundary causes which change the Pulse are, 1 Natural, as the Temperament, Habit, sex, and age of the Body. 2 Nor Natural, as air meat and drink, exercise and rest, sleeping and watching, fullness and emptiness, and affections of the Mind. 3 Things against Nature, as Diseases and their symptoms. 4 Prognostics by the signification of the pulse. 1 Greatness of the Pulse shows Heat. 2 Vehemency, shows strength of the Faculties. 3 A weak Pulse, shows weakness of Nature. 4 Diseases of Love, give an unequal and inordinate Pulse. But herein let none mistake my Author; for though Diseases of Love give always such a 〈◊〉, it doth not therefore of necessity follow, That such a Pulse always shows Diseases of Love. An Hermetical Consideration of the pulse. 1 The Pulse is felt in five several places: for it is not enough to feel it in the Wrest (as Physicians now a days do, that care not how little they do for their money) Let it be felt then, first in the Hands and Feet, then in the Breast, then under the Armpits, and last of all in the Temples. If these agree together, all will go well enough: if not, mind these things that follow. 2 The Pulse hath four Virtues, 1 Of Tartar, which causeth a Pulse either hard, circular, or slow. 2 Mineral, which is either subtle or obscure. 3 Of Health, which is equal and mean. 4 Of Disease, which shows either Tartar or Mineral. 5 Strange, giving signs either of Heat or Coldness. NOTE. 1 When all the Pulse beat at one and the same time, it is a laudable sign. 2 Health is not only found out by the feeling of the Pulse, but also by the colour of them. 3 When the Pulses are well coloured, it is a good 〈◊〉; Evil, if discolored. 4 When the place of the Pulse is hotter than the rest of the skin, the Body is diseased. 5 If the Pulse be Mineral, put a little cold water upon the place, and if the Pulse stop for a while, it is a good sign. 6 If the Disease come of heat of Blood, you may know it thus: Wet a piece of Silk in Role-water, and lay it upon the Pulse, that part of it upon the Pulse will sooner dry than the other part. 7 If the Pulse be hard in one place, and soft in another, the Disease is Chronical. 8 When the Body is near Death, the Pulse is strongest in the Forehead, not so strong at the Neck, weaker in the Hands, and weakest of all in the Feet: for the lower parts of Men die first. 9 IN all Apoplexies, the stronger the Pulse is, the worse. 10 In Frenzies, Falling-sickness, and Madness, it is a good sign when the Pulse is the same out of the Fit, that it is in the Fit. 11 In Bloody Fluxes, and all other Fluxes of the Belly, though the Pulse remain as it did in Health, give no credit to it: for in such Diseases, the Pulse remains till Death, and sometimes a quarter of an hour after. You have the Consideration of the Pulse: The Consideration of the Urine follows. LIB III. Of Urine. 1 URine is the Wheyish part of the Blood, separated by the Virtue of the Reins. 2 In it consider the Inspection, Signification, and Difference. 3 In the Inspection of Urine, consider the Acception and Caution. 4 Cautions are, 1 The Causes changing the Urine, as Temperament, Sex, Age, and Diet. 2 The Urines of Beasts, or something else brought for the Urine of Men, which is easily known by Smell. The Significations and Differences of Urine. 1 It discovers the Constitution of the Parts by which it flows, as the Reins, Ureters, Bladder, and 〈◊〉. 2 It shows the disposition which is in the Liver and Veins. 3 It shows the disposition of those parts by which the peccant matter can be sent to the Veins or Urine. 4 In Urine, consider the Liquor itself, and the things contained in it. In the Liquor itself, consider the substance, quality, and quantity. 5 In the substance, consider the Body and cleverness. 6 The Body of the Urine is either, 1 Thin; in colour white, Saffron, like Gold, or Reddish. 2 Mean; of the colour of Gold, Saffron, or reddish. 3 Thick; which is a Mixture of all colours, and sometimes Oily. 7 The Perspicuity of the Urine is either clear or troubled; and it is of three sorts: 1 Such as is clear when 'tis made, and troubled afterwards. 2 Such as is troubled when 'tis made, and clear afterwards. 3 Such as is troubled when 'tis made, and so continues. 〈◊〉 The quantity of Urine is either Moderate, Much, or Little. 9 The quality consists in smell or Colour. The smell of Urine is either sweet or stinking. 10 In the Colour, consider the Causes and Difference. 11 The Cause of the Colour of Urine, is the heat of the Bowels, and mixture of other Humours, and it is either white, citrine, subcitrine, of the colour of Gold or Saffron, red and bloody, green, blue, and black, which is the worst of al. 12 Things contained in the Urine, are either Essential or Accidental. 13 Essential is, 1 Towards the bottom of the Urine, which being white, light, and equal, is very good: but being black, is very bad. 2 In the middle of the Urine, which being white, light, and equal, is indifferent; if it be black, it is dangerous. 3 Clouds on the top of the Urine are but 〈◊〉 seen, and when they are seen, they portend but little good; and the blacker they are, the 〈◊〉 they are, because they carry the Image of Death. 14 Accidental is double; for either it 〈◊〉 an incertain, or certain place in the Urinal. 15 Such as occupy an incertain place, and sometimes fly up and down in the Urine, and sometimes settle in the bottom, are sometimes like Bran, sometimes like scales of fish, and sometimes like thrids. 16 Such as keep one certain place, are either in the bottom, as red and white gravel, little clods of blood, worms, thick phlegm like snot: or else in the top, as wind fat, and things like Cobwebs. Hermetical 〈◊〉 of Urine. 1 Urine is Salt, separated from undigested 〈◊〉. 2 Of Urine, some is Exterior, some of Blood, and others Mixed. 3 Exterior Urine is that which comes of what we eat or drink, that is of our Nourishment; neither hath it any other Indication than what belongs to the Stomach, Liver or Reins. It is called also the Urine of Tartar, because it comes of congealed Tartar, or 〈◊〉. 4 It is twofold, Sound, or unsound. Sound is when there is a Tincture of Sulphur with it, and yet notwithstanding it is not always of a Gold Color, but sometimes redder; and sometimes paler. 5 The Urine of Tartar is known by the Circle, which if it be only of a 〈◊〉 colour, it shows Tartar, and the separation which is made in the three Members, Stomach Liver, and Reins. 6 The Salt, Sulphur, and Mercury may 〈◊〉 be discerned in Waters, For the Bottom shows the Mercury. The Settling near the Bottom, the 〈◊〉. And the Tincture the Sulphur. 7 The Urine of an unsound Man is twofold, 〈◊〉 〈◊〉, and of Nourishment. 8 The 〈◊〉 of Tartar is threefold. 1 Alcolita, which signifies Congealation, and the Tartar of the Stomach. 2 Scatea, signifies Putrefaction, and the Tartar of the Liver. 3 Tremula, which signifies stopping, and the Tartar of the Reins. 9 The Urine of Nourishment is Dreggy, and signifies a failing in the Attractive Virtue. 10 The Urine of Blood is when a Circle is in the 〈◊〉 of a different Color and it tends commonly to Redness, and is the messenger of grievous 〈◊〉. 11 The substance of Urine is three fold; Thick, Clear, and Diaphanous, or like Crystal. You have the 〈◊〉: the Symptoms follow. LIB. IV. Of Symptoms. 1 Symptoms taken more generally, are an effect showing the strength of Nature: More specially, they are an Accident proceeding from the Disease. 2 In Symptoms we are to consider the 〈◊〉 and Causes. A Symptom is either Primary, or Secundary. 3 Primary, is a hurting of the Actions or Functions. 1 Either of the Animal, in respect of sense or motion. 2 A lessening or depravation of the Vital in Quantity or Quality. 3 A corrupting of the Natural. 4 Secundary, is either a change of the Quality, or a vice of the Excrements. The change of the quality is twofold; either Common to all the Senses, or Proper to one. Common to all, are the Bigness, Number, Figure, Motion, or Rest changed. 5 Proper are, the Simple Effects of the Body: and they are either to be seen, as the colour in the yellow Jaundice; or to be smelled, as a stinking Breath; or to be heard, as noise in the Ears; or to be tasted, as bitterness and saltness in the Throat: or to be felt, as the heat in a Fever. 6 Excrements offend, either in substance, or in quality, or in quantity, in manner, or in time. 7 The Causes of Symptoms are either the first, or arising 〈◊〉 the first. The first, are a hurt of the Functions, either of the Animal, as the Brain, Senses, and their Organs: or of the Vital, as Diseases that afflict the Heart and Lungs: or of the Natural, as such Diseases as afflict Nourishment and Generation. 8 Arising from these, are the change of qualities; whether arising from the Simple Affects, or the vice of the Excrements. 9 The Causes of the Simple affects of the Body are, the hurting of the Natural Functions; namely, Attraction, Retention, Digestion, Expulsion, from whence vicious humours arise. 10 The Cause of vicious Excrements, is these vicious Humours, which offend in quantity, quality or substance. 11 Thus you have the Common Affection of Pathalogia: The Special remains, which are Aethiologia, and Nosologia. LIB. V. Of the Aethiologie of Diseases. 1 AEThiologia is that Art which declareth the Causes of Diseases. 2 The Causes of Diseases are either General or Particular. 3 The General are, the Theological, or Physical. 4 The Physical are either bred with us, or come afterwards. 5 Those that are bred with us, are either Natural, or against Nature, through fault either of the Seed, or of the Mothers Blood. 6 Those which come afterward, are either External or Internal. The External Causes of Diseases. 1 The External Causes are either more necessary, or less necessary. 2 More necessary are the six things not Natural: namely, Air; Meat and Drink; Sleeping and Watching; Exercise and Rest; Fullness and Emptiness; and Affections of the Mind. 3 Air begets Diseases, either by Inspiration, or Respiration, and changeth our Bodies by a Quality manifest or hidden; and that according either to the Heaven, or the Wind. 4 Nourishment changeth our Body, according to its Quality, Quantity, and convenient Use. According to its Quality, Intemperancy, Matter, or Substance. 1 According to Intemperancy; when it is hotter, colder, drier, or moister than agrees with our Bodies. 2 According to Matter, when it is either too thick, or too thin of Juice. 3 According to Substance; when it is 〈◊〉 before it is eaten. 5 According to quantity, when we eat so much that we over power the Vessels: or so little that our Bodies want Nourishment. 6 Sleeping and 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 when they are 〈◊〉, or not taken at 〈◊〉 times. 7 Exercise and Rest 〈◊〉, 1 In Quantity; when they are either too much, or too little. 2 In Time; when they are taken 〈◊〉. 8 Fullness and 〈◊〉- 〈◊〉 〈◊〉. 1 Emptying offends, either when it is 〈◊〉; or when it is too much. 2 Retention offends the 〈◊〉 〈◊〉, and that in respect of either 〈◊〉, 〈◊〉, or Seed. 9 Affections of the Mind stir up 〈◊〉; when they grow immoderate, as Anger, joy, 〈◊〉, and 〈◊〉. 10 Causes of Diseases less 〈◊〉 are four, 1 〈◊〉 things as compass us about, as 〈◊〉, 〈◊〉, 〈◊〉, etc. 2 〈◊〉 things as we take in; as Minerals, 〈◊〉 〈◊〉, Living Creatures, not well prepared. 3 〈◊〉 Evacuation of Blood, and immoderate 〈◊〉. 4 External Motion as Running, Riding, etc. Internal Causes of Diseises. 1 〈◊〉 and all his Apes, deny any containing 〈◊〉 of a Disease. 2 Internal Causes are either Containing, Contained, or such as cause violence: but most properly things contained. 3 All Heredetary Diseases come from Causes containing. Things contained as they are causes of Diseases, are against Nature, as Humours, Vapours, or Wind. 4 The Internal causes are either by themselves, or by accident, or according to place. 5 The cause which stirs up a Disease by itself, are either through fault of Quantity or Quality. Through fault of Quantity, is either a want of Blood and Spirits, or a superabounding of Blood, which is called Plethora. 6 Want of Blood and Spirits, proceeds, 1 From the Constitution of the Body. 2 From outward heat, as of the Air, Fire, etc. 3 From fasting. 4 From Purging. 5 From Watching. 6 From Labour. 7 From Joy. 7 A Redundance of Blood, or a Plethora, distempers both Heart and Liver, and is most incident to people of idle lives. 8 The fault of the quality is called Cacochymia, which is either, 9 Confusedly of all things contained; or particularly of some of them; as 1 Of Humours, as a hot, cold, moist, or dry distemper. 2 Of Matter, when the Humours are too thick, or too thin, hard or turbulent. 3 Of the Form, when the Blood or Spirits are corrupted by putrefaction of humours. 10 Cacochymia of certain things contained, is of Choler, Melancholy, Phlegm, Watery Humours, and Wind. 11 The Causes of Choler are, 1 A hot and dry Temperament of the Liver and Heart. 2 A frequent concourse of cool Air. 3 Hot and dry Nourishment. 4 The Evacuations of Choler stopped. 5 Vehement Exercise. 6 Immoderate Watching. 7 Anger. 12 Choler, is either Natural, or against Nature. Natural is either Nourishing, or Excrementitious. Against Nature, is either in the Liver, or in the Vessels. 13 The Causes of Melancholy are, 1 A dry Liver and Heart, and a stopped Spleen. 2 Cold and dry Air. 3 Much feeding upon gross food. 4 Usual Evacuation stopped. 5 Care, and much Watching. 6 A sad life. 14 Melancholy is either Natural, or against 〈◊〉. Natural is either Nourishing, or Excrementitious. Against Nature is hot and sharp. 15 The Causes of a Cacochymia of Phlegm are these, 1 A moist Temperature of the Heart and Liver. 2 A cold and moist Stomach. 3 Cold and moist Air. 4 The use of cold and moist food. 5 The avoiding of Phlegm by the Mouth and Fundament stopped. 6 An idle lazy life. 7 Much sleep. 8 Leading a life without Care. 16 Phlegm, is either within the Veins, or without. Within the Veins, it is either Natural, or against Nature. Natural is either more or less Nourishing. 17 The Causes of a Cacochymia of Water are, 1 The Stomach cold, the Liver and Spleen stopped. 2 Cold and moist Air. 3 Moist Food. 4 Retention of usual sweeting, or urine, or accustomed Evacuation. 5 An idle life. 6 Immoderate sleep. 7 Sadness. 18 The Causes of a Cacochymia of Wind are, 1 A cold and moist Stomach. 2 Cold Air. 3 Windy Meat. 4 Retention of Excrements. 5 Idleness. 19 The Internal Causes of Diseases by Accident, or according to the seat of the Body, are either in the first, second, or third Region. A Cacochymia may occupy all the Regions of the Body, or but one of them. A Plethora is conversant in the second and third Regions only, or in but one of them. What my Author means by Region here, I know not, unless he mean the Ventricles. 20 The humour is gathered together in any part, either by Congestion, or by 〈◊〉. 21 In every Fluxion are four things to be considered, 1 The matter which is moved. 2 The way by which it is moved. 3 The part sending it. 4 The part receiving it. 22 The Matter flows either by Transmission or Attraction. 23 The Causes of Transmission are either, the violence of the Matter, or the plenty of it, stirring up the Expulsive Faculty. 24 The Causes of Attraction is unnatural heat, Grief, Motion, Rubbing, Consent of Parts. 25 You have the Universal Causes both Internal and External: The Particular follow. The Causes of the Diseases of the Parts, both Similar, Organical, and Common. 1 The Causes of the Diseases of the Similar parts, are either Evident, or Antecedent, and Consequent. 2 Evident are such as make a desperate attempt upon all the Body, and afflict the Spirits, the Humours and Substance of the parts: if they be strong there will be some quoil to get them out again. 3 Antecedent and Consequent, though they be of another temper and quality; yet they afflict the parts of the Body by Contagion. 4 The Cause of Organical Diseases are, of Conformation, Magnitude, Number, or Place. 5 Of Conformation are the Figures of the Parts, Passages, Cavities, or Superficies. 6 The Figures of the Parts are inverted, either through the fault of the Seed, or women's Blood in the Womb, or default of the Midwife at the Delivery, or by the fault of the Physician in giving Physic after the delivery; or by accident, as blood-letting Convuisions etc. 7 The Causes of 〈◊〉 of the Passages and Cavities are either of too much dilation, or too much straitness. 8 The Causes of Dilation are, either opening Medicines, or the Expulsive Faculty strong, and the Retentive weak. 9 Dilation of the Vessels proceeds either from the plenty, and quantity of Humours, or else from their quality. 10 Diseases of straitness proceed either from Obstruction or Constipation, Contraction, or Compression. 11 The Causes of Superficial Diseases are roughness and smoothness. Of roughness are such things as are sharp, cleansing and corroding. Of smoothness, such things as are Glutinous. 12 The Causes of the greatness of the Disease are, either increase, as plenty of Matter, strength of Nature, Wind, etc. Or decrease, as weakness of the Spirits, defect of Matter, Wounds, Bleeding, Putrefaction. 13 The Causes of accidental Diseases, and their Symptoms, are understood by themselves: but of Compound Diseases by the Causes of the Simple. 14 Thus-much of Aethiologie: Nosologie follows, which is either General, or Special. LIB. VI Of General Nosologie. 1 GEneral Nosologie is that Art which showeth the 〈◊〉 and 〈◊〉 of Diseases. 2 A Disease is an Affect against Nature, whereby the Actions of the Body are vitiated. 3 A Disease is Essential, or Accidental. 4 An Essential Disease is Particular or Common. Particular, are either Similary, Organical, or Dissimilary. 5 Similar, is 1 A Distemper either Simple, as Hot, Cold, Moist, or Dry: or Compound, as Cold and Moist, Cold and Dry, Hot and Moist, Hot and Dry. 2 Immoderation of the Matter, as when the Part is either too hard, or too soft, too loose, or too much bound, too thick, or too thin. 3 A Corruption of the whole Substance, which is either Infectious, or Venomous. 6 An Organical 〈◊〉 is, either of the Conformation, Number, and Bigness, or Place. 7 A Disease of Conformation is either in the Form, or passages of the Body. 8 A Disease of Bigness, is when the Members of the Body are either bigger or less than they should be. 9 A Disease of the Number, is when the Members are either more or less than they should be. 10 A Disease of the place is, when Members are not in their right places, as in Ruptures and Dislocations. Accidental Diseases. 1 Accidental Diseases are either in respect of Number, or Composition: and both of them are either Singular or Manifold. 2 Singular, is either Simple or Compound. Simple is either by itself, or with company. 3 Manifold, is either Implicit, Joined, or Disjoined. 4 Joined is, when the Effect of one is the Cause of another. 5 Disjoined are such as lie in 〈◊〉 parts. 6 Implicit Diseases are, when divers parts conspire together to afflict one Function, as a pleurisy and an Asthma both afflict the Lungs, and by the Lungs the Breathing. 7 The Substance of some Diseases is like a Tenant at will, quickly removed, the Cause being taken away, as Fevers: Others by tract of time are become Habitual to the Body, as Hectic Fevers. Diseases according to the Place. 1 According to the Place, they are taken either from the Subject, or adjunct. Those which are taken from the Subject are taken either from the Parts, or from the Constitution of Man. Those which are taken from the Adjunct, are taken in respect of the Region and Air. 2 The Diseases of the Body are either Universal or Particular. Universal, as Fevers; or Particular to some parts of the Body, as pain in some particular Member, etc. 3 A Disease, by reason of the Constitution of a Man is taken, 1 From the Nature of the Man, and so is more familiar to one Complexion than another. 2 From the Age, and so is most familiar to Childhood, Youth, Manhood, old age. 3 From Sex, and so is most familiar to Men or Women. 4 In respect of the Region, 1 Some are scattered up and down here and there, and are called Sporadical. 2 Others are Common, and are called Pandemical. 3 Some are proper to one place, as Agues to Fenny Countries, and are called Endemical. 4 Others rage at some particular times, and are called Epidemical. Diseases according to Time. 1 They are taken in respect of the Time of the Disease, or the Time of the Year. 2 The time of the Disease is taken according to the parts of the Disease, or the Disease itself. 3 The parts of a Disease are, the Beginning, Increase, Station, and Declination. 4 The Disease itself is to be taken in respect of its Continuing. 5 The Continuing of a Disease is either short, Long, or Chronical. Short is either with danger or without danger: and in both, it is either very Acute, or Acute; and in these, either simply, or by Degeneration. 6. In respect of the Continuance of it; it is either Continual or Intermitting. 7 In both these consider, their Beginning, Increase, Station, and Declination. 8 In respect of time, some Diseases are most frequent in the Spring; some in Autumn, some in Summer, some in Winter. Diseases according to Custom. 1 They are taken according to the Nature, or according to the Event of the Disease. According to the Nature, it is either Gentle or Malignant. 2 According to Event, it is either Healthful or deadly, curable, incurable, or threatening relapse. Diseases according to Magnitude. 1 A Disease is either great or small. 2 A Disease is great, either by itself, or by accident. By it sesf three ways: 1 In respect of its kind, proper Essence, or Cause. 2 In-respect of its active Power. 3 In respect of its ill Conditions, or ill Symptoms A Disease is great by Accident, 1 In respect of the part afflicted, if that be Noble; as a Disease in the Head is greater than one of the Toe. 2 In respect of the Faculty of the Body that is hurt by the Disease; and so deprivation of Senses is greater than the Toothache. Diseases according to Cause. 1 They are caused either Essentially, or according to Consent. 2 Some are inbred, or Hereditary: others not Hereditary, but advantitious. 3 Advantitious are of Blood, Choler, Phlegm, Melancholy: and each of these are either Internal, or External. 4 Thus much of Nosologia in the General: the Special follows. 5 Special Nosologie is, that which Numbers up all the special Diseases which afflict Nature. 6 These arise either from Natural Causes, or External. 7 From Natural Causes, are either Universal, which occupy the whole Body as Fevers: Or such as occupy only particular parts of the Body: Of both which in order. LIB. VII. Of Fevers. A Fever is a heat against Nature, proceeding from the Heart to the rest of the Body. 2 Its Considerations are, 1 The common Affections, namely the disposition of the Body, and the Signs. 2 The Differences of the Fevers. 3 The Disposition of the Body is either Internal, or External. Internal in respect of Temperament, Sex, and Age. External in respect of Heat, either of the Fire, Sun, or Bath, drinking Wine, use of Spice, and hot Meats, or heat of Air. 4 The Signs are General as swift Pulse and frequent, heat of Body, and failing of strength. 5 The Differences of Fevers are taken, 1 From the Quality of the Subject. 2 From the Quantity. 3 From the Essence. 6 Fevers from the quality of the Subject are taken, 1 From the Feeling; as such as come with cold fits at the first, or without cold fits. 2 From the Sight; as with red high colour, or swarthy colour. 3 From the Taste; as such as proceed of salt Phlegm. 7 Fevers from the Quantity are either continually great, mean, or but light, short, or long, most violent in the night, or in the day. 8 A Fever from the Essence of the Subject, is either common to all, as Pestilential Fevers: Or, 9 Proper only to those that keep ill Diet. 10 A Pestilential Fever is caused by breathing in a Venomous and Malignant Air. 11 The Causes of Fevers properly to be considered are, 1 Of the Heart; as a Hectic Fever. 2 Of the Spirits joined to the Heart; as one day Fever. 3 Of Humours joined to the Heart; as a continual Fever. 12 The Degrees of a Hectic Fever are four: A Consumption 1 Of the Fat of the Heart. 2 Of the Moisture between the 〈◊〉 and the Heart. 3 Of the strings of the Flesh consuming. 4 Of the strings of the Flesh consumed, and is called Marasmus: And this is two. fold. First, Of Cold and Dryness, as happens to all people that die with Age. Secondly, Of Heat and Dryness, which is contrary to Nature, and the disease now mentioned. 13 Fevers that have their Original from the Spirits, are, 1 One-day Fevers. 2 Such as last three days; as Synochus non putrida. 3 Such as increase from the beginning to the end, called Achmastica. 4 Such as decrease from the beginning to the end, called Parachmastica. 5 Such as stand always at one stay, as 〈◊〉. 14 Of the Humours ariseth Synochus, or a continual Fever, either of Inflammation or Blood, or Blood which is not putrefied: or of Choler which is putrefied. 15 A putrefied Fever is either Primary, or not Primary. 16 Primary, is either Continual, or Intermitting 17 Continual is, 1 Without Remission, coming of thick Choler, as a continual burning Fever. 2 With Remission, which is 〈◊〉 ordinate or inordinate; and so you have either a Remitting, Quotidian, Tertian, or Quartan Fever; which are 〈◊〉 according as the Chollrer is in heat or thickness. 18 An Intermitting Fever, which is that 〈◊〉 we usually call an Ague, proceeds of thin Choler, mixed in small Veins. Indeed (though my Author do not say so much) the cause of an Ague is Choler within those veins appropriated to the Circulation of Blood. 19 Agues are Simple or Compound. Simple be Quotidian, Tertian, and Quartan, Compound are compounded of them. 20 A not Primary or Symptomatical Fever ariseth from putrefaction without the Vessels, and is incident only to some particular part. 21 You have the Universal Affects in Fevers: the singular follow, which are either Internal or External. LIB. VIII. Of Internal Affections. 1 THe Internal Affects are those which are under the inward skin, and for the most part, proceed from an inward cause. 2 They are such as belong to the Head, Jaws, Breast, inferior Ventricle, and Habit of Body. 3 Those in the Head, are either in the principal part thereof, as the Brain, in the Skin, Substance, Ventricles, or passages thereof. 4 The Affects of the Skins of the Brain, are 〈◊〉 in the Head, the pains of the Head, which are called, 1 Cephalagia, or a pain that comes but 〈◊〉, and that upon occasion given. 2 〈◊〉, or an usual, or inveterate Headache. 3 Hemicrania, or the Megrim, which is a painful evil, occupying only but one 〈◊〉 of the Head. 5 The Asslictions of the substance of the Brain, are either of the Functions of the Mind, or else the Sleep. The Functions of the Mind, are either Weakness, or Alienation. 6 The Species of weakness of Mind are, 1 〈◊〉 of the Mind. 2 Slowness of Wit. 3 Want of Judgement. 4 Forgetfulness. 7 Alienation of Mind, is either without a Fever, or with a Fever. Without a Fever 〈◊〉 Folly, Fantasticalness, rashness, Melancholy, which is twofold. 1 Hypochondriacal, proceeding of Wind from the Hypochondria, and causeth idle fancies, and as foolish as idle: Or 2 Without Wind, as Madness, Fury, and such things as 〈◊〉 like to it, which 〈◊〉 usually called Witchcraft, and 〈◊〉 with Devils. 8 Alienation of Mind with a Fever is called a Frenzy. 9 The Affects of Sleep, are in quantity or quality. In quantity, when it is too much, or too little. 10 Sleep exceeding in quantity, is either of such persons as are in Health, or such as are not in Health. Of such as are not in Health, it is called 〈◊〉, Coma, or with a Fever, as 〈◊〉; or with Madness as Cataphora. 11 Sleep 〈◊〉 in quality, is when 〈◊〉 is unquiet, either by 〈◊〉, or 〈◊〉 up and 〈◊〉, snorting gnashing the Teeth, or talking, with the Mouth or Eyes open. 12 The afflictions of the 〈◊〉 of the 〈◊〉 are 〈◊〉 Falling 〈◊〉, Catalepsis, which is the disease old doting 〈◊〉 call Planet struck, the Mare, Apoplexy, Palsy, Convulsion, Trembling, Rhewm. 13 〈◊〉 either comes by 〈◊〉, or is continual. That which comes by 〈◊〉, is either Universal, as the Falling-sickness; or particular, as that which we usually call Convulsions. Afflictions of the Eyes. 1 The Afflictions of parts of the Head 〈◊〉 principal are of the Eyes, Ears, Nose, and Mouth. 2 The Afflictions of the Eyes, are either in the Globe of the Eye, or without it. In the Globe are either Diseases or Symptoms. 3 Diseases occupy the three Tunicles of the Eyes: The Uvea Cornea, and Adnata. 4 In the Uvea happens a dilation, diminution, divulsion, and breaking of the Pupilla, Puosis, and Suffusion. 5 In the Cornea are such afflictions as obscure it, make it stick out, or dissolve it. 6 Afflictions which obscure the Cornea, are thickness, whiteness, redness, or yellowness. 7 Such as cause sticking out in the Cornea, are Pustules like the small Pox. 8 Such as cause Solution of Unity, are Ulcers, or 〈◊〉. 9 Rhexis is a Rupture of the Cornea, which is caused either by cutting or corroding, and le's out the watery Humours, whereby the Eye is made less, and the Sight taken away. 10 Ulcers of the Eyes are either Superficial or deep, which though they have gotten many names, yet they are all but Ulcers. 11 Afflictions in the Adnata are Ferngion, and Opthalmia. 12 The Symptoms in the Eyes are, fault in the Motion, Pains, and 〈◊〉 of sight. 13 Dulness of the Sight, is when the Sight is either weakened, or quite lost. 14 Dulness of sight is when things are either seen darkly, or in false colours. 15 Diminution of sight is, either weakness, as in old men: or in young men that are 〈◊〉 blind, or cannot see well in the light. 16 Diseases without the Eye, are either in the corners of the Eye, or in the Eyelids. 17 Diseases in the corners of the Eyes are Ulcers, Imposthumes, waterings of the Eyes, wheals, little knobs. 18 Diseases in the Eyelids are, Pseudopthalmia, Scabs, failings in motion, and in the hairs. 19 Failings in Motion are in opening and 〈◊〉 of them. 20 Faults in the Hairs are, when they fall down into the Eyes, moistness, sticking together, 〈◊〉, etc. The Afflictions of the Ears. 1 The Afflictions of the Ears, are either Diseases 〈◊〉 Symptoms. Diseases are either of Blood, 〈◊〉, 〈◊〉. 2 Symptoms of the 〈◊〉 are Excrements contained in the Ears, pain, faults in hearing. Excrements are, immoderate Earwax, and 〈◊〉. 3 〈◊〉 in Hearing are, falseness of hearing, dulness of hearing, and deafness. Falseness of Hearing is, buzzing, singing, or noise in the Ears. The Afflictions of the Nostrils. 1 The 〈◊〉 of the Nose are, Ulcers, failings in the Smelling, and failings in the 〈◊〉. 2 Ulcers are either Simple, or else Excrescent. 〈◊〉 are, Polipus, or Noli me tangere. 3 Failings in the Smelling are, either a 〈◊〉 〈◊〉 in the Nose, badness or absolute deprivation of smell. 4 Failings of the Excrements are, sneezing, 〈◊〉, and bleeding of the Nostrils. Afflictions of the Mouth. 1 The Afflictions of the Mouth are, either of certain parts of it, or else of the whole. Of certain parts are, either of the Lips, Cheeks, Teeth, Gums, or Tongue. 2 Vices of the Lips are, wry Mouths, 〈◊〉, etc. 3 Vices of the 〈◊〉 are, Convulsions, 〈◊〉, etc. 4 〈◊〉 of the Teeth are, over longness, or shortness; growing out of order, too many or too few looseness, black, or other colour; pain in breeding Teeth, or Toothache. 5 Vices of the Gums are, swelling, consumption, Imposthumes, and Ulcers. 6 The Afflictions of the Tongue are, either Diseases or Symptoms. Diseases are, roughness, swellings under the Tongue. 7 Symptoms of the Tongue, are vices either of motion of the Tongue, Speech, or Tast. 8 Vices of Speech are, stuttering, lisping. Vices of Taste are, either weakness, or loss of Tast. 9 The afflictions of the whole Mouth are, yawning, stink, and thrushes. Afflictions of the Jaws. 1 The afflictions of the Jaws are either in the 〈◊〉, or Colnmella, or in the top or parts of the Throat. 2 The afflictions of the 〈◊〉 are, Paristhmia, Antiades, Imposthumes, and Ulcers. 3 The afflictions of the Columella are, falling down of the palate, Inflammations, and Ulcers. 4 Such 〈◊〉 as occupy the parts of the Throat are, Quinsies, or 〈◊〉, Ulcers, and Compression. The Afflictions of the Breast. 1 The afflictions of the Breast, are either the afflictions of the Spiritual part of the Heart, or of the 〈◊〉. 〈◊〉 The afflictions of the Spiritual parts, are either 〈◊〉, or Symptoms. 3 Diseases are in the Lungs, the Pleura, or the Cavity of the Breast. 4 In the Lungs are distempers, stretchings, obstructions, Inflammations, Imposthume, and Consumption. 5 The afflictions of the Pleura, is a pleurisy. 6 In the Cavity of the Breast is Suppuration 〈◊〉 〈◊〉, and collection of Humours. 7 The Symptoms of the Spiritual part are, failings of the voice, difficulty of Breathing, Cough, Spitting of Blood. 8 Failings of the voice are, Hoarceness, and other failings. 〈◊〉 of breathing is either Asthma, or 〈◊〉, or Dysnea. 9 The afflictions of the Heart are either 〈◊〉 〈◊〉 〈◊〉. All Diseases afflict the Heart, 〈◊〉 such as come of venomous humours. 10 Symptoms of the Heart are, weakness of strength, Faintings, and Palpitation of Heart. 11 The 〈◊〉 of the Breasts, are either of the Body of the Breasts, or of the Milk. Of the Body of the Breasts, is of the Breasts themselves, or of the Nepples. 12 The afflictions of the Breast are, Increase, Decrease, Inflammation, Morbus Pilaris, Hardness, Ulcers, Cancers. The afflictions of the Nepples are, Ulcers, and Consumptions. 13 The vices of the Milk are, Congealation, abounding, and want. 14 The afflictions of the inferior Ventricle are, either in the parts dedicated to Nourishment, or to Generation. 15 Diseases in the parts dedicated to Nourishment are, either in the Stomach, or in the Guts, or Fundament, or in the Mesenterium, or in the Liver, or in the Spleen, or in the Gall, or in the Reins, or in the Bladder. The Afflictions of the Stomach. 1 The afflictions of the Stomach are, 〈◊〉 of the Throat, Ventricle, or of the Stomach itself. 2 The afflictions of the Throat, are either Diseases, or Symptoms. 3 Diseases are, distemper, hardness, ulcers. Symptoms are, 〈◊〉 of swallowing, and pain. 4 Afflictions of the Ventricle of the Stomach, are either Diseases or Symptoms. 5 Diseases are, distemper, weakness, inflammation, imposthumes and Ulcers. 6 The Imposthumes are threefold, 1 Such as cause pain. 2 Such as afflict the Appetite. 3 Such as hinder digestion. 7. The Stomach, because it is very sensible (and especially the mouth of it) is easily offended by any matter that sticks there, and causeth Headache, and Heart-burnings by consent of the parts. 8 The Stomach, because it is the seat of Appetite, is afflicted either through failing, or Corruption of Appetite. 9 Appetite failing, is either Queasiness, or loathing of certain Meats. 10 Appetite depraved, is either Longings, such as are incident to women with Child, or immoderate Thirst. Or else it is immoderate, as greedy eating, and Dog. like hunger. 11 The Stomach as it is the Kitchen that concocts the Food, is troubled either with Crudities, ill Concoction, Wind, Belchings, Risings in the Stomach, Hiccoughs, Vomitings both of Blood and Choler. The Afflictions of the Bowels. 1 The afflictions of the Bowels are either Disease or 〈◊〉. 2 Diseases are, Obstruction, Binding, Inflammation, Imposthumes, and Ulcers. 3 The 〈◊〉 〈◊〉, not going to Stool, 〈◊〉, Worms and 〈◊〉. 4 Want of going to Stool, is either very slow, hard, or altogether stopped. 5 Fluxes are either with Wind, or without Wind, with Blood or 〈◊〉, or with Skins. 6 With Blood is 〈◊〉, the Bloodyflux, or Tenasmus, or a Flux of the Liver, or the Hemorrhoids. 7 Pain of the Bowels is either the Colic, or iliack Disease. Afflictions of the Fundament and Mesenterium. 1 Afflictions of the Fundament are, 〈◊〉, 〈◊〉, Ulcers, 〈◊〉, Itching, Swelling, sticking out of Hemorrhoidal Veins, and falling out of the Fundament. 2 The Hemorrhoids are either Internal, or 〈◊〉. The Symptoms of them are, 〈◊〉 flowing of Blood, or a stopping of it against custom, 3 The afflictions of the Mesenterium and Sweetbread are, Swellings either soft or hard, and Inflammations. Afflictions of the Liver and Spleen, Gall, Reins and Bladder. 1 The afflictions of the Liver and Spleen are either Diseases, or Symptoms. 2 The Diseases are either of the Liver, or of the Spleen. 3 The diseases of the Liver are, distemper corruption of the substance, weakness, obstruction, hardness, swelling, inflammation, ulcers, imposthumes. 4 The diseases of the Spleen are, swelling, obstruction, hardness, inflammation, imposthume, ulcers and wind. 5 The symptoms both of Liver and Spleen are yellow and black Jaundice, Hypochondriack Melancholy, Atrophia, or pining away of Flesh, Cachexia, or Dropsy, which is threefold. 1 Anasarcha, commonly called, a dry Dropsy. 2 Ascytes, or an ordinary Dropsy of water. 3 Timpanites, a Dropsy of wind. 6 The afflictions of the Gall are, obstructions, stone fullness, and emptiness. 7 The afflictions of the Reins are, stone, imposthumes, ulcers and pain. 8 The afflictions of the Bladder are, the stone, inflammation, imposthumes, ulcers, failings in making water. 9 Failings in making water and 〈◊〉 are, Diabets, or continual pissing; often and unseasonable pissing, when men are not able to hold their water; Ischuria, or stoppage of Urine; Dysuria, or pissing with pain; Stranguria, or pissing by drops, pissing blood. 10 These are the afflictions incident to the parts dedicated to Nourishment: Those which are incident to the parts dedicated to Generation follow. Afflictions incident to the Parts dedicated to Generation. 1 They belong either to the Genitals of Men, or to the Womb. To the Genitals of Men, they either come from some internal cause, or else they are subsistent in the Yard or Testicles. 2 From internal causes especially proceed immoderate Lust, 〈◊〉, or continual standing of the Yard, the running of the Reins, and want of carnal Copulation. 3 The afflictions of the Yard are, Phymosis, as when the top of the Yard 〈◊〉 not be covered, or being covered, will not open; inflammation, imposthumes, ulceration, Fleshy swelling and corruption. 4 The afflictions of the Testicles are, inflammation, hard swelling and ruptures. 5 Ruptures are of divers kinds, and each kind hath got a name by itself. Those belonging to the Testicles are these three, 1 When the Omentum, fall down into the Scrotum. 2 When the 〈◊〉, fall down into the Scrotum. 3 When both fall down into the Scrotum. 6 The afflictions of the Womb are Diseases and Symptoms. Diseases are either in the Womb itself, or in the passage to it. 7 Diseases in the Womb itself are, 〈◊〉, 〈◊〉, hardness, 〈◊〉, that dropsy of the Womb, usually (though 〈◊〉 falsely) called a Timpany, the Mole, afflictions of Wind and Blood. 8 In the passage to the Womb are, Imposthumes, ulcers, inflammation, itching, warts, 〈◊〉, and bits of Flesh growing. 9 The Symptoms of the Womb are, stopping and overflowing of the Menstivis, the Flux of the Womb, Whites, falling out of the Womb, and the 〈◊〉 of the Mother, pain, faults both in the Conception and Travel. 10 Faults of Conception are, Barrenness, and vicious Conception. 11 The occasion of Barrenness is, 1 From the Man, as Palsy in the Yard, ill shape of the Yard, stops and bruises of the Spermatick Vessels, defect of the Testicles, a huge great fat Belly. 12 Causes of Barrenness in Women are, vices of the Womb, vices of the 〈◊〉 of the Womb, but usually in the Womb itself, and that either in the Mouth of it, or in the Substance of it. 〈◊〉: In the Mouth of it; being either too wide, or weakened by some violent 〈◊〉; or filled with moist Excrements, or shut by some scar or excrescence of Flesh, or compressed by fatness of the Belly. Secondly: The vices of the substance of the Womb are, hardness, weakness, or cold and moist distemper. The Afflictions of the Habit of the Body. The Air, too much grossness, or slenderness, weariness, stifness, too much, too little, or corrupt sweat, pain in the Fleshy parts of the Body, and in the Joints, bunches. You have the internal Afflictions, the external follow. LIB. IX. Of External Afflictions. 1 OF External Afflictions are two kinds; for some cause Deformity, some other vices. 2 Deformity is either in the Hair, or in the Nails, or in the Skin. 3 Of the Hair, when there is too much, too little, or none at all, when 'tis tangled, when it curls too much, or not at all, or is too hard, too soft. or not of the colour you would have it. 4 The default of the Nails are, when they are loose, too long, or too thick, or too thin, or spotted, or slit. 5 Deformities of the skin are in Certain parts, or in Incertain. In Certain parts, are in parts that have Hair, or else in the Face or Hands. 6 In places that have Hair, is Dandruff. 7 In the Face are, Wrinkles, Sunburning, Freekles. 8 The Hands are, scaly, hard, chopped. 9 The Incertain parts are Deformities of the Skin, roughness, the marks of women's Longings. 10 Spots are either originally, as Moulds, or else Tetters, Ringworms, bitings of Fleas or Lice, Itch, Scabs, etc. 11 Thus much of Deformity: Other Afflictions follow. 12 Swellings are either with pain or without pain. 13 With pain are either Tumours or Pustules. 14 Tumours are either primary or secundary. 15 Primary are those that have their Original from collections of Blood, as Erisipelas, and Cancer. 16 Collections of Blood are caused either by Inflammation or Bruises. Inflammation is greater or lesser. The greater Inflammation is that which occupieth either Incertain parts, or Certain. 17 Inflammation occupying certain parts is either in the Glandulae, or in the Joints. 18 An Inflammation occupying Incertain parts is either Simple or Compound. 19 They are called 1 Phlegmon; of Blood. 2 Erisipelas; of Choler. 3 Oedema; of Phlegm. 4 Schyrrus; of Melancholy. 5 Flatuosus; of Wind. 6 Varicosus; which is sometimes of the Spirits, sometimes of the Humours, sometimes of both. 20 Phlegmon; is either 1 Phygithlon: Emunctory Tumours inflamed. 2 Bubo: Or a swelling in the Groin, which is either Venereal, Malignant, or Pestilential. 3 Phyma: A Pustule or Boyl. 4 Forunculus: A Felon or Andicom. 5 Anthrax: A Carbuncle. 6 Gargarion: The Uuula inflamed. 7 Paristhma: The Tonsilla inflamed. 8 Anurisma: An Artery dilated. 9 Gangraena: An Inflammation not mortified. 10 Sphacelus: An Inflammation mortified. 21 Erispelas is either 1 Herpes, Miliaris, Exedens, & Formeca: Pustles that eat. 2 Phlictenae: Blisters. 3 Epinictides: Night Galls. 4 Hydrea: Blue Pustules 5 Dracunculus: Crimson Veins. 22 Oedema is either 1 Atheroma: A soft tumour in the Head with Matter, and without pain. 2 Steatoma: with matter and hardness like Grease. 3 Melicerus: with gravelly hard matter. 4 Hydrocele: of watery Rupture. 5 Dropsies. 6 Scrophulus: the Kings Evil. 7 Bronchocele: a great tumour about the Throat. 8 Hydrocephalea: a watery humour in the Head. 23 Schyrrus is either 1 A Cancer, ulcerated or not ulcerated. 2 Elephantiasis: a Leprosy. 3 Psora: dry Scabs or Itch. 4 Enchymoma: Bruises, black and blue spots. 5 Sarcosele: Fleshy Rupture. 6 Polipus: Spongy Flesh growing in the Nose. 7 Verrucae: Warts. 1 Acrocordones, hanging by a string. 2 Mermeciae, sticking in the Flesh. 8 Cornua: Corns on the Feet. 9 Callus: on the Hands. 24 Flatuosus is either 1 Priapismus: a continual standing of the Yard. 2 Timpanites: a Dropsy of wind. 3 Hernia ventosa: a windy Rupture. 25 Varicosus is either 1 Vitiligo: Morphew. 2 Exanthemata: small Pox and Measles. 3 Parotides: Tumours behind the Ears. 4 Mentagra: Scabs on the Chin. 5 Bubonocele: a Rupture in the Groin. 6 Arthritis: all Gouts: as 1 Chyragra: the Hand Gout. 2 Sciatica: the Hucklebone Gout. 3 Genugra: the Knee Gout. 4 Podagra: the Foot Gout. 26 Solutions of Unity follow, which are either Ulcerations or Wounds. 27 Thus much for Sporadical Afflictions, which arise from Natural, and divers other Causes. Those follow which come from external and certain Poisons, or abuse of Good Remedies. So Coriander Seeds being unmeasurably taken, cause hoarseness of voice, and madness, which of the two is the worst. So Saffron, if it be immoderately taken, kills the Heart with laughing. Pandemical Afflictions. 1 Pandemical or Common Afflictions are such as invade men universally, and they are either Enmical, or Epidemical. Endemical are proper to the Place. Epidemical to the Time. 2 Endemical Diseases by a certain perpetuity, are addicted to certain Places, Regions, and Cities, as Agues to the Fenny Countries in England. 3 Epidemical Diseases rage at some particular times, as Pestilences, small Pox, etc. LIB. X. Of the pathology of Hermetical Philosophers. 1 IT is of small Moment, and not worth distinguishing, between the Disease, the Causes, and Symptoms; for the Cause, the Disease, and the Symptoms differ not in property, but only in power and act; as a Physician that is asleep, differs from one that is awake; and as Sulphur kindled, differs from Sulphur not kindled; and as Salt dissolved, differs from Salt not dissolved; and as Mercury sublimated, differs from Mercury not sublimated. 2 The Roots of Diseases lie hid in the Body; which being in time separated, exalted and kindled, produce the Disease, and change of the Pulse. 3 For in Agues the Root of the Disease is in the Body in the intermission of the fit, though the Heart be not overheated: Also in Falling-sicknesses the Root of them lies in the Body, though there be a month's difference between the fits. 4 Paracelsus teacheth, That a Disease is a Substance, and declares it by an Example; as in the yellow Jaundice, the Centre of which is in the Gall, yet it brings no harm to the man while it is in his Centre, till it be diffused in the Body among the Blood. 5 Hermetical Philosophers consider here only two things; namely, the Original of the Disease, and the Difference. 6 The Opinion of Alchemists concerning the Original of Diseases is twofold: One of the Ancient, and another of the Modern, which latter seems to be the truest. 7 Ancient Hermetical Philosophers, referred the Original of Diseases to the Seed of them: even as Plants arise from their own seeds; so do also Diseases from their specifical and peculiar seeds in the Body of Man. 8 For as the beginnings of all Natural things proceed from the influential operation of the Srars upon the Seeds; so by reason of the corruption of the Nature of Man, there is contained in his Body, the seeds of all Diseases, which by the influential operation of the Stars in time show themselves. 9 For to think that Diseases come from the Elements is ridiculous, for both Elements and Elementary Bodies are but the Wombs in which these Seeds are nourished. 10 In seeds is the form of the thing whereof it is a seed, potentially placed; and by power of these, are all actions performed: 〈◊〉 〈◊〉 proceed Tastes, Colours, Heat, Cold, 〈◊〉, 〈◊〉; they contain in them, Vital 〈◊〉, Hardness, Softness Thickness, Thinness, Roughness, Smoothness, and what not. 11 The Original then of these Seeds of Diseases is this: Although at the first all 〈◊〉 were created pure, and 〈◊〉 void of corruption and death; yet after the 〈◊〉 of our first Parents, the Curse came upon them, and gave them a new Tincture; and so the Seeds of Diseases came as well into the Body of Man, as Thorns and Thistles on the Earth. 12 The Seeds both of Death and Diseases come thus into Man: The 〈◊〉 being cursed for the sin of Adam, brought forth many impurities, as Arsenic, 〈◊〉, and many other both hot and cold poisons, as Opiates; nay in the purest Creatures there remains so much 〈◊〉 which is as well able to hurt, as what is pure in them to help. Living Creatures, as Beasts, etc. live by Plants and Herbs. Man by Beasts, and the Fruits of the Earth: The impurity of which is that which causeth so many several sorts of Diseases to the Body of Man. 13 That there is such a seed of Diseases in Man, may appear by this: Because we find many Diseases to be Hereditary, nay, to continue individually, many times to three or four generations, which could not be unless the Seed of the Disease were inherent in the procreative Virtue. 14 Sometimes Children are troubled with Diseases which were not heeded in their Fathers, as men that never had the Gout, beget Children which in time come to have the Gout; judge the like by the falling-sickness, etc. The Reason is, All Seed must have a time to grow, and the Seed was not come to maturity in the Parent as it is in the Child: Contrary to this; Many times we find that such as have the Gout, beget Children which never have it; and those that have the Falling-sickness the like: The Reason of this is either, 1 Because the impurity is separated by the strength of the Natural Balsam in the Womb: Or 2 Because the Root of the Disease is grown old, and able to bear fruit no more. 15 That a Hot, Cold, Moist, or Dry Distemper, or Humours, should be the cause of a Disease, is absolute nonsense to affirm; they are but the Effects, as Heat is the Effect of Life, and not the Cause of it: The Cause of a Disease must be something which is real, and endued with a power to produce such Effects. 16 Humours are a certain Fantastical Invention; but imagine there be such things, they cannot produce Diseases. 1 Because they are not in the 〈◊〉. 2 Because the Humours arise from the Disease, and not the Disease from the Humours. 3 Because no Humour is either Salt, or Sour, or hath any other Taste; neither hath it any Salt or Tartar in it: And 'tis a most ridiculous piece of nonsense to say Humours are burnt; for bring a Humour to the fire it presently exhales away. 17 The Modern Alchemists derive the Original of all Diseases from these three Principles, Mercury Sulphur, and Sal, because they are endued with Virtues, Faculties, and Properties of all sorts: from whence come infinite Varieties, Tastes, Colours, Smells, by which various kinds of Diseases are bred. 18 They hold the Causes of Diseases to be ten: 1 Mercurius Pneumosus. 2 Mercurius Cremosus. 3 Mercurius Sublimatus. 4 Mercurius Precipitatus. 5 Sulphur Congelatum. 6 Sulphur Resolutum. 7 Sulphur Coagulatum. 8 Sal Calcinatus. 9 Sal Resolutus. 10 Sal Reverberatus. 19 〈◊〉 Pneumosus, is an Aethereal Spirit; the fire of Nature; the Ruler of Man's Body; the Mover and Guider of Actions; and it is thought to remain in the Ventricles of the Brain: It seems he understands the Animal Spirit by it. This Mercury is sometimes made so thick, that against Nature it is shut up in Skins, in Cavities of the Body; and so being made Material, changeth its name, and is called Wind: It causeth Swellings, Kings Evil, Apostemes of Wind, and whatsoever Disease the Galenists say comes of Wind. 20 Mercurius Cremosus, or Mercury distilled, is the Ark of our Life, the food and nourishment of the other aethereal fire, 'tis true Lac Virginium (that in the Colleges Dispensatory is but a Puppet in a Play) the true Radical Moisture, the Subject of Generation, Sweet, Liquid, Rare, and Penetrating. This Mercury being separated from the power of the former, whether by the solid parts of the Body, or by Food, is sometimes so circled about by ascension and descension, that it begets grievous Diseases, as Apoplexies, Palsies, Convulsions Falling-sickness, Tremble, Heart-qualms, Incubus and Succubus. 21 Mercurius Sublimatus, is the acute Spirit of Radical Moisture, quick, penetrating, aerial, subtle, a lively and spiritual substance, and the next instrument of Action: This sometimes waxeth hot, but it doth not burn, and flies up and down, whatsoever it lays hold on, it breaks, and pains, from whence comes 〈◊〉, 〈◊〉, Melancholy, Head ache, Quinsies, Pluresies, Pestilences. 22 Mercurius Precipitatus, is an aethereal Spirit, sharp, tart, vehement incombustible, hot; 'tis the Leaven of the Body whereby all things are digested: By the Concoction and Digestion of this Spirit (namely, when it is hindered from performing its Function) come all those painful congelations in the exterior parts of the Body, as the Gout, etc. 23 Sulphur congealed, is most pure, white, sweet, moving the Pulse, and distributing the heat throughout the Body: From this Sulphur congealed, arise all inflammations whatsoever, as the Quinsy, Pluresies, etc. as also Fevers. 24 Sulphur resolutum, is a moist and soft substance, gently moistening all the parts of the Body: it is full of Spirit and accommodated to Generation. From this Sulphur, Alchemists derive those sleepy Diseases (not from coldness, as Galenists prate) as Lethargies, Coma, Catalepsis, etc. I wonder in my heart why Galenists should hold these Diseases to come of cold, seeing they confess sleep is caused by a sweet vapour sent up to the Brain. 25 Sulphur coagulatum: From this some Alchemists derive all Fluxes: Others (and those more properly) derive them from Sal. 26 Sal calcinatus, is the Balsam of Life; that firm, fixed, earthy Body, compounding Mercury and Sulphur in one, and making the whole Body solid: From this (if it melt in the Body as sometimes it doth) ariseth Cachexiaes', Dropsies, and all Diseases of Phlegm: If Nature can expel it, thence ariseth Sweeting. 27 Sal resolutus is a liquid Body, sweet in taste, of a binding faculty, by its pleasantness nourishing and preserving the Body: This is the Nectar the Poets said the Gods drunk. If this suffer Congelation, it grows hard, and this is the original of the Gravel and Stone. 28 Sal reverberatus is the general cleanser of Nature: It cleanseth the Body of its filth, by opening, cutting, purging, provoking vomit, urine, and sweeting, whereby it purgeth and quickeneth the Body: From this Salt ariseth, Itch, Scabs, Tetters, Ringworms, Botches, Boils, Carbuncles, the French Pox, and the Scurvy, and all Diseases that afflict the Blood. The Differences of Diseases. 1 Of Diseases, some are Simple, some Compound. Compound Diseases the Alchemists stand not much upon; because they are only an impediment of the Actions. 2 The Differences of Simple Diseases, the Ancients laid down not so accurately, but the Modern most accurately. 3 Of Diseases, some are from the Seeds, others without the Seeds; for Diseases of the Instruments of Strength, the Figure of the Body, and solution of Unity, as Wounds and the like, cannot arise from the Seeds; but only such as afflict the similar Parts. 4 They hold two kinds of Seeds of Diseases: 1 Iliastrum: that is when the Seed produceth a Disease, as Pears, Apples, and Nuts, produce their like Trees: Of this Nature are Dropsies, yellow Jaundice, Gouts, etc. 2 Cagastrum, which comes of Corruption, as Pestilences, Fevers, Pluresies, etc. 5 They hold five Being's of Diseases. 1 Immediately from God: as the Pestilence in David's time. 2 Influential from the Stars. 3 Natural: when it happens through default of Nature. 4 Mental: when it proceeds from the imagination, either of the sick himself, or of some other; under which head, Witchcraft is included. 5 Venomous: which contains all Poisons, both Natural and Artificial. 6 All Diseases may be divided into these four Heads; to which all other Diseases may be reduced as to their Fountains. First, The Falling-sickness: to which may be reduced, the Palsy, Convulsions Vertigo, Melancholy, Apoplexy, and fits of the Mother. Secondly, The Dropsy: to which may be reduced, all Imposthumes, the yellow Jaundice and Cachexia. Thirdly, The Leprosy: to which may be reduced, all Ulcers. Fourthly, The Gout: to which may be reduced, the Colic, Stone, Headache, Toothache, etc. 7 Of Diseases, some are Coagulated, others Resolved; for some consist of the impurity of the seeds, the fruits of which turns to Coagulation: others to Resolution. Diseases arising from Coagulation or gnawing in the Stomach. All Diseases of the Head and Throat: all Diseases that come of parts stopped, as the Colic, stone, and all difficulties of urine. Diseases of Resolution are, all such as come by opening of those parts of the Body which should be stopped, as Fluxes of all sorts, Running of the Reins, etc. 8 Diseases are twofold; some proceed from the Food we eat; others from Celestial Influence. First. Those which come by the Food we eat, come by the impurity thereof, which ought to be separated and expelled by the usual ways. But when Nature is not able to administer her Functions as she ought to do the Disease takes Root in the Body, which brings forth fruit in its proper and appointed time. That which causeth these Diseases to take Root is Opportunity; for they search out a place where the Natural Balsam is weak, and the Spirits proper for the nourishing such an untoward Seed: as Hemlock and Henbane grow near the places where they empty Jakes, and Wormwood near Iron works, because there both Earth and Air is convenient for them. And then secondly, Such as come by Celestial Influence, take Root in our Bodies by the Air we breath in: for as by the Blessing upon the Creation we receive our nourishment from it; so by the Curse upon the Creation we receive the Causes of Diseases by it: God is as the Sealer, that the Seal, and our Bodies the Wax that receives impression from it. 9 The most exact difference of Diseases is drawn from these three principles, Mercury, Sulphur, and Sal. Of Mercury come all Diseases of sharp and sour Vapours, Falling-sickness, Apoplexies, Palsies, all kinds of Defluxions and Rheums, all Malignant and Epidemical Diseases arising either from Poison or Infection of Air. If Sulphur be immoderate, it causeth 〈◊〉 of all sorts, 〈◊〉, all 〈◊〉 〈◊〉, Let so man wonder that Fevers and sleepy Diseases should come from one and the same Cause; you admiration will quickly 〈◊〉 so soon as you are unchained from Galen, and a little better acquainted with Dr. Reason: for the immoderate 〈◊〉 of Sack causeth sleep as well though it be extreme hot, as the immoderate taking of Hemlock, Poppy, or Henbane, which are extreme cold: The Reason is not in the Bodies of the Creatures themselves, but in the Sulphurous quality of them. From Salts all Internal 〈◊〉 take their Original, as Imposthumes, Ulcers, 〈◊〉, Bleeding, Heat, and stoppage of Urine; and according to the kinds of Mercury, Sulphur, and Sal, so are the kinds of Diseases, as we showed you before. I have now done, after I have told you, That Alchemists by the Seeds and Roots of Diseases, understand nothing but the Causes of them. 10 To this Division pertain all Diseases of Tartar: It is called Tartar, because of that similitude it hath with that Tartar that is found in Wine; because it heats and burns the Body as Tartar doth. Tartar in the Body of Man is a certain Juice coagulated: This Juice is taken from our Nourishment by eating Beasts; and it is inherent in the Beasts we eat by eating Herbs. But when in the Microcosm all the internal Faculties work in a due order: This Tartarial matter is separated from the due nourishment, and cast our by Nature. There are two things which cause the retaining of it. 1 The weakness of the separating, or expulsive Faculty. 2 The immoderate taking of Food, whereby there is such plenty of it, that the expulsive Faculty is not able to cast it all our and so it lies in the Body, grows thick, and produceth those effects we mentioned before. That we may make this appear the more lucidly, and as clear as the Sun when he traces over the Nemean Lions Back, consider the very same things in the Macrocosm. You see in that the Earth is in some places more pure, in others more impure; you see the Water is purer in one place than in another, as every Laundress can tell you, and yet all Water comes from the same Fountain and Original, namely the Sea: You see the divers difference in divers Nations in Corn and Wine, and the divers effects they produce; and therefore what wonder is it that this Tartarial matter being separated principally in the Stomach, should produce such different effects in the Body of Man, as the Stone in one place, and the Gout in another. 11 There are four kinds of Tartars, Viscuous, Bolar, Sandy, and Stony; and one of these contains in it more Salt, another less: Thence it comes to pass that one afflicts the Body with more pain than the other; for the more Salt there is in the Tartar, the greater is the pain: for in Tartar is contained all the species of Salt, which is that which causeth the biting or paining quality of all Minerals and Plants, as common Salt, Alum Vitrial, Salt 〈◊〉, Sal gem Sea Water, Aron, Nettles, Ars-smart; and therefore it is no wonder if the differences of Tartarial Diseases be so manifold. 12 The Diseases of the Stomach arise from the impurest parts of the Tartar: for if a Bolar Muccilage which is tough, viscuous, and aluminous, possess the sides of the Tunicle of the Stomach, there ariseth a stoppage of the vital Spirits, which are the Authors of all Natural actions, whereby they being taken Prisoners, they cannot execute their Office in separating the pure Nourishment from the impure; and so the digestion comes to be weak, flow, and as faulty as either. And if these Tartarial Spirits be very strong, they easily overcome the inbred Spirit of Man: If they be mixed with much Salt, they turn into 〈◊〉 and stone; if pure of themselves, without much Salt, they cause Consumptions and pine away; if impure, they are changed into another Nature, they turn Antimonial, and cause Vomiting; if Aerial, they cause Corrosions, and Pains, especially in the Stomach; if Vitrial, they cause a Doglike Hunger, because by the swiftness of their motion they catch and consume what is given for Nourishment: for according to the Opinion of Severinus it is the Spirits that cause Hunger, draw, concoct, and coagulate whatsoever is taken into the Body of Man, which the stronger they are, the more swiftly they perform it; the purer they are, the better they perform it. 13 As for Diseases coming by Celestial Influence, Quercitanus affirms they come through the breathing in of the Air; but if you ask him how the Air comes afflicted, he gives you Ignoramus instead of Billavera. He and Fernelius say, It is a Hidden Matter; 'tis something, but they know not what: But Severinus (a man that waded a little deeper than the addle Brains of vulgar Physicians could reach to) in his Book of Celestial Influences, proves, That they come from the several Constitutions of Heaven, the several Influences of Stars arising from the several Conjunctions with the Malevolents. 14 To make all a little plainer in the winding up that so we may be the better understood. The Diseases in Man are three fold. First, Such as come from Fire and Air, which are the two Elements that generate the Spirit of Man, 〈◊〉 whence come all Epidemical Diseases, and such as come by the Influence of the Heavens. Secondly, Such as come of Air and Earth, which two Elements cause the Tartar, and all Diseases which we noted before, to proceed therefrom: of which the Ancient Physicians wrote little, knewless, and practised none. Thirdly, The Seed of the Parents, which contains in it, 1 The Course of the Elements, from whence arise all acute Diseases. 2 The Courses of the seven Planets, from whence come Chronical Diseases, which last as long as the said Course of the Planets remain uncontrolled by others; and this may be known by the Government of the Planets themselves: as the Sun governs the Heart, the Moon the Brain, Saturn the Spleen, Jupiter the 〈◊〉, Mars the Gall, Venus the Reins, and Instruments of Generation, and 〈◊〉 the Lungs: And all Diseases whatsoever keep their Court in one of these places. 3 The four Courses of the Humours, which Alchemists call Salts, Cabalists Humours, and so do Galenists for fashion sake. 4 The four Courses of the Qualities or Complexions, namely, Heat and Moisture, Cold and Moisture, Heat and Dryness, Cold and Dryness. You have the Theorical part of Medicine: The Practical follows. TOME II. Of Practical Medicine. 1 PRactical Medicine is that which tends to, and endeavours at the end of Medicine, namely, the Health of Man. 2 The Parts of it are, Hygiena, and 〈◊〉. You shall have the Interpretation of both words, when you come to the Explanation of them. Tome II. Part I. Of Hygiena. 1 Hrgiena is the first part of Practical Medicine, which teacheth the right use of the six things not Natural, for the preservation of Health. 2 To the causing of Health belongs a good temper of the Similar Parts, a due conformation of the Instrumental Parts; both which are attained by a due use of the six things not Natural. 3 The signification of the word Hygiena, is a defending of Health: it consists chiefly in Diet. Diet belongs both to the Healthful, and to the Sick: in both of them to the Knowledge and Method of using the things not Natural. 4 Things not Natural are in a Medium between things Natural, and those against Nature: For neither do they constitute our Nature, as things Natural do; neither do they afflict it as things against Nature do: being well used they are good, ill used they are bad. 5 The knowledge of things not Natural consists 〈◊〉 this, 1 That we know how many they are. 2 That we know what Efficacy they have. 6 Things not Natural are six. 1 Air. 2 Nourishment. 3 Exercise and Rest. 4 Affections of the Mind. 5 Sleeping and Watching. 6 Fullness and Emptiness: or if you will, Casting out and retaining in. These Galen reduceth to three Heads. 1 Of taking in: As Nourishment and Air. 2 Carriage of the Body: As Exercise and Rest; Sleeping and Watching; Affections or Perturbations of Mind. 3 Casting out: as the Excrements both of the Bowels and Bladder, Sweat, and Seed in Copulation. I. Ayr. 1 Air either preserveth the Body of Man, or changeth it. Wholesome Air preserveth it, unwholesome changeth it. That which preserveth the Body of Man is, 1 Temperate in the first 〈◊〉, namely, Heat, Cold, Dryness and Moisture. 2 Pure: and the more Trees there is, the purer is the Air, because the Leaves of the Trees correct the Air (though my Author leave it out, give me leave to put it in.) 3 Cleverness of the Air. 4 Air moved by gentle Winds. 5 Watered by gentle Showers. 2 The Body of Man is corrupted by the Air two ways. 1 By Accident. 2 By itself. First, By Accident: as corrupted Vapours, Fens, the Propinquity of the Sea, which fills the Body full of Salt Humours; Jakeses, and stinking Ditches, as also by dead Carcases. Secondly, By itself, or its own Distempers, being too Hot, too Cold, too Moist, or too Dry. 3 The Air 〈◊〉 the Body of Man, 1 By breathing it in. 2 By an insensible drawing of it through the Pores of the Skin; and that's the Reason the skins of people of divers Regions, are of divers colours. 4 The Constitution of the Air changeth our Bodies five ways; and by them you may know (if you have but wit enough) how to 〈◊〉 a Discase by changing of Air. 1 Consider the Situation of the Place, whether Hilly, Level, or Fenny. 2 The 〈◊〉 of the Earth, whether 〈◊〉, or Barren, Woody, or Champion. 3 The variety of Winds. 4 The Nearness either of the Sea or Lakes. 5 The Seasons of the Year. II. Nourishment. 1 Nourishment is that Substance, which increaseth and Nourisheth our Bodies: and 'tis twofold. 1 Properly and truly: such are Nourishments which nourish our Bodies. 2 Improperly: such are Nourishments which by a Medicinal Virtue alter the failings of the former, and yet notwithstanding nourish too. 2 The Nourishment we take in hurts our Bodies three ways, 1 In Quantity, when we 〈◊〉 more than we can digest, and thence comes Crudity. 2 In Quality, when the Food is too hot, too cold, too moist, too dry; each of which 〈◊〉 Diseases of its own Nature. 3 In Substance, when it is of too thick 〈◊〉, and this breeds Obstructions, and all the the Diseases coming thereof. III. Exercise and Rest. 1 〈◊〉, is a laborious Motion of the Body, altering both the breath and pulse in respect of Motion. 2 Exercise is either General, or Particular. General is of the whole Body, which either helpeth or hurteth. 3 Exercise helpeth when 'tis Moderate: and it helpeth thus, 1 It makes the Body strong. 2 It increaseth Natural Heat. 3 It moves the Spirits, whereby the Vapours and Excrements pass through the Pores by Insensible Transpiration. 4 Too much Exercise 〈◊〉, because it 〈◊〉 Distempers, or Solution of Unity. 5 Particular Exercise is of some of the Parts; as Running to the Feet, Singing to the Breast, and Fight to the Arms. 6 Rest, either profiteth or hurteth. It profiteth, 1 When 'tis Temperate, for that recollects the tired Spirits. 2 When it follow Moderate Exercise. 7 Too much Rest hurteth, 1 It causeth cold Diseases. 2 Hinders the expulsion of the Excrements. 3 Dulls Natural Heat. 4 〈◊〉 the Digestion of the Food. IV. Sleeping and Watching. 1 Sleep profiteth and hurteth. It profiteth, 1 Because it recruiteth the tired strength of the Body. 2 It rallies the scattered Spirits. 3 It calls back the heat to the inward parts. 4 It helps Digestion. 5 It routs Care from the Heart. 6 It settles a mutinous and troubled Mind. 7 It recruits a dry Constitution with Moisture. 2 Immoderate Sleep hurts, 1 Because it dulls the Spirits, and makes them 〈◊〉. 2 Makes dull Wits, and bad Memories. 3 Procures abundance of crude Humours. 4 Spoils Natural Heat. 3 Watchings either profit or hinder. If they be moderate, they profit: For, 1 They quicken the Spirits and Senses. 2 They distribute the heat into the parts of the body. 3 Helps to expel the Excrements, 4 Immoderate Watching hurts; 1 Scatters the Animal Spirits. 2 It dries the Body, especially the Brain. 3 It increaseth Choler. 4 It's the Cause of hot Diseases. V. Affections of the Mind. 1 Of Affections of the Mind, some tend to Health, as moderate joy, and Content of Mind. Some hurt 〈◊〉 all Perturbations of the Mind whatsoever. To name some of them; 1 〈◊〉 which heats 〈◊〉 blood and spirits, stirs up the Humours, sets all the Body in a hubbub, and engenders Fevers. 2 Immoderate Joy: which sends all the Spirits to the External parts of the Body, and leaves the Principal unguarded. 3 Fear; which calls all the Spirits inwards, and leaves the outward parts unguarded. 4 Sadness: which consumes the Spirits by piece-meals, causeth 〈◊〉, and thereby hinders Concoction 〈◊〉 is this all the mischief 〈◊〉 doth, for it dries the Body, and fills it as full of Melanoholly, as an Egg is full of meat. VI Fullness and Emptiness. I think that which Physicians vulgarly translate Fullness and 〈◊〉, might better be translated Casting 〈◊〉, and Keeping in: or if you will have me spit a few Scholastical Phrases, Excretion and Retention. 1 It is an excellent good principle when people cast out what should be cast out, and retain what should be retained; and perform them both in a due manner. 2 When such things are retained as aught to be cast out, imagine Urine, Dung, spital, the Menstruis, it hurts. 3 When such things are 〈◊〉 out which ought to be retained, as immoderate Bleeding, immoderate flowing of the Menstruis, it can do no good. Thus you have the things not Natural: It follows now that we show you a Method how to use them, that so we may not seem like Pharaohs Taskmasters, set you to make Bricks, and not give you straw. The Use of things not Natural 〈◊〉 preserving Health. 1 〈◊〉 a common Rule that we should use a Mediocrity in all things not Natural; and have a special regard to former Customs. 2 The Use of the Air, is according to its Substance, and Quality. According to its Substance, it ought to be pure, clear, thin, and open. 3 According to its Quality it ought to be according to the Nature and Complexion of the Party; And therefore as the Eternal and only Wise God hath ordered the differences of Airs in this Nation: so hath he ordered differences of Complexions in men suitable to it. 4 Of Nourishments: The Substance, Quantity, Quality, Time and Manner of administering 〈◊〉 diligently to be heeded; all which are to be 〈◊〉 to the Complexion of the Eater, and the strength of his Nature. 5 The Rule of Quantity is this; That the strength of the Body may be refreshed, and not oppressed. 6 The Rule of Quality is taken from the Nature of the Food: the Nature, Custom, and palate of the Eater: the season of the Year: the Climate, and the Position of the Heavens. 7 The time of giving it is, the accustomed times of eating, and when hunger calls for it. 8 The use of Motion and Rest, Sleeping and Watching, and Affections of the Mind; consists in Manner and Time. 9 The use of Excretion or Evacuation is various. 10 Evacuation is either Natural or Artificial, Universal or particular. 11 Universal Evacuation is Purging, Vomiting, 〈◊〉, Bleeding by 〈◊〉, by the 〈◊〉, or by Horseleeches, or by the Menstruis, Bathing, Sweeting, Pissing. 12 Particular Evacuation are of the several Parts. The Use of things not Natural in Diseases. 1 The first thing that here comes to be heeded is, That you have a special care such things not Natural be used, as are contrary to the Disease, and its Cause. 2 Although a Physician ought to have a special care of all six of them; yet amongst them all. Nourishment seems to bear away the Bell. And, 3 In Nourishment have a care of the five things we told you of before, viz. Its Substance, Quantity, Quality, Time, and Manner of giving. 4 As concerning the Substance of the Nourishment, note, That so much as Nature is employed in overcoming the Cause of the Disease, so much slenderer ought the Diet to be; because Nature when she employs much of her strength in opposing the Disease, is not so well able to mind a hard digestion: Also the acuter a Disease is, let the Diet be the slenderer. 5 The Quality of the Nourishment, let it be such as strengthens Nature, and opposeth the cause of the Disease: And is to be considered, 1 According to Custom. 2 According to the Disease. 3 According to the Natural Constitution of the Body. 6 As for the Time of eating, regard must be had to the Custom of the Party when he was in Health: only take this Caution, In intermitting Diseases, give no food in the time of the 〈◊〉, unless urgent necessity, or failing of strength call for it. 7 Thus much of the first part of Practical Medicine, called Hygiena: the second part follows, which is called Therapeutica. Tome II. Part II. Of the Proper Practical Part of Medicine, called Therapeutica. THerapeutica, is that part of Medicine which teacheth the Art of curing Diseases: For the Art of Medicine is threefold: To 〈◊〉, to Preserve, and to Cure; therefore the Operations of Medicine must needs be threefold also; Conserving, Preserving, and Curing. 2 The Efficient Causes of these Operations are, Nature and Art. The Instrumental Causes by which these Operations are performed are, such 〈◊〉 are 〈◊〉 to Nature, and coutrary to the Disease. The manner of acting this is, quickly, safely, 〈◊〉 〈◊〉. 3 The way and manner of finding out matters of Help, 〈◊〉 〈◊〉 fold: 1 The Method by Indication. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 than is either General or Special. General is performed by the Method of 〈◊〉 ring: the Special by 〈◊〉. LIB. I. Of the Method of Curing. 1 THe Method of Curing is a General way, common to every Particular, showing by Intention and Indication the way of Cure for every Disease. 2 Its parts are two, Intention and Indication. 3 Intention, is that Scope which a Physician propounds to himself, when he undertakes a Cure; the parts of which are Eight. First, Whether it be to be done, yea or no. Secondly, What is to be done, whether Alteration, Purging, or Restoring. Thirdly, By what Remedies, it is to be done: whether by Cooling Heating Purging, or the like: and whether by Liquid or Solid Romedies. Fourthly, How much is to be done: whether much or little, in what Measure or Degree. Fifthly, In what Manner it is to be done: whether by Degrees, or Speedily; whether continually, or by intermission. Sixthly, At what time it is to be done: whether in the beginning, increase, or state of the Disease. Seventhly, In what Order; what's to be given in the first place, what in the second, what in the third: what is to be given alone by itself, and what with other things. Eightly, In what place, and in what manner. General Indications. 1 Indications are to be considered Generally, and Specially. 2 General Indications, according to the mind of 〈◊〉, are Sixteen: 1 From the Disease, which lies in the Body and calls for its Cure. 2 From the Temperature of the whole Body. 3 From the part of the Body afflicted by the Disease. 4 From the strength of the Patient. 5 From the Air the Patient is in. 6 From his Age. 7 From his Custom. 8 From his peculiar Nature. 9 From the Sex of the Patient. 10 From the Exercise which he used. 11 From the length, or shortness of the Disease. 12 From the four seasons of a Disease, namely, the beginning, increase, station, and Declination. 13 From the particular fits of the Disease. 14 From the ordinary Functions of Nature, 15 From the strength of the Medicine. 16 From the influence of the Stars. 3 Special Indication is either Physical, or Mathematical. Physical Indication. 1 Physical Indications are, Parts declaring, and parts declared. 2 The Part declaring is something observed in the Body, either according to Nature, or else against Nature. 3 It is either Primary, or Secundary. 4 Primary is threefold: The Disease; the Cause of the Disease; and the Faculties. These may be thus distinguished. 1 It showeth, what the Disease is, by 〈◊〉 means it came, and whether it may be cured. 2 The Symptoms which are proper and peculiar, namely, the 〈◊〉 and Form of the part afflicted; and the Disease afflicting. 5 Secundary is, 1 That which is joined to the Indication, that which shows that from whence the Indication is drawn. 2 The Knowledge of what hinders Indication. 3 The knowledge of what opposeth it. 6 Parts declaring show, how much, how, when, in what order, by what place and way you must act. 7 How much, shows the Natural Temper of the Body, as also of the part afflicted, and compares them with the greatness of the Disease, and the Situation of the part. 8 How, shows the strength of the sick Body, and the strength of the part afflicted. 9 At what time, hath a double signification, 1 Of things present, which require remedy. 2 Of things absent, which require prevention. 10 In what order, shows either that which regards the Efficient Cause or that which 〈◊〉 occasion calls for: for many times the violence of the Effect must be remedied before the Cause can be meddled with. 11 The Place, and by what Way; the Figure and Situation of the place declares. 12 Parts declared, are they which help those declaring. 13 They are either Primary or Secundary. 14 Primary is threefold: Preservative, Curative, and 〈◊〉. 15 Indication Preservative, shows the Antecedent Cause of a Disease, which must be taken away by its contrary. 16 Preservative Indication is taken, 1 From the Internal or Antecedent Cause. 2 From the Substance of the Matter offending. 3 From the Quality of the abounding Humour. 4 From the Motion of the Peceant Humour. 17 From the Motion of the Peccant Humour is a fourfold Remedy indicated. Viz. First, 〈◊〉: which is done divers ways: Viz. By Bleeding, Cupping Glasses, Rubbing of the opposite part, Binding, Hot Baths, Clysters, Blisters, etc. Secondly, Intercepting Medicines, which stop the Passages, that the Humour cannot come to the afflicted place, whence they are called Defensive, and to be given in the intervalles of the fit. Thirdly, Such as draw the Humours from the part afflicted, to another part. Fourthly, Such as Repress, and Repel the Humour, as all Binding Medicines. 18 The Curative Indications of a Disease are such as are remedied by contraries. 19 It is either Simple, which is the Indication of a Simple Disease: Or Compound, which is the Indication of a Compound Disease. 20 An Indication of a Simple Distemper is, Cold of a hot Disease; Heat of a cold Disease; Dryness of a moist Disease; Moisture of a dry Disease; Hardness of a soft Disease; Softness of a hard Disease; Antidotes, and Counter-poisons to Venomous, Pestilential, and Contagious Diseases. 21 Indications of an evil Composition, is Reduction; as making straight, crooked things; making rough, such things as are smooth; and smooth, such things as are rough; lessening and increasing Members, etc. 22 Conservative Indication is maintaining things by their likes. 23 The Foundation of Medicine lies in this, To preserve things by their likes, and take away things by their contraries. Mathematical Indications. 1 Mathematical Indications are taken from the change of the Celestial Bodies; which by their Benevolent, or Malevolent Intercourse, work alterations in our Bodies: Therefore Galen, Hypocrates, and Avicenna, all harped upon the same string, That whosoever was a Physician, must needs be an ginger. 2 This Indication consists in the conservation of Health, in the seasonable application of a Medicine, and in the opening of a vein. 3 Medicines are unseasonably applied. 1 In very hot, or very cold times. 2 The giving of Medicines ought to be avoided, at the rising, or setting of hot Stars, either Cosmically, or Heliacally. Such are, 〈◊〉, Cor Leonus, both the Dog Stars, and Hercules. 3 They are to be avoided when the Malevolents are Aspected one to another, or to the Moon. 4 Take no purging Medicines when the Moon is in Signs ruminating, or in the Forms of such Beasts as chew the Cud, namely, Aries, Taurus, and Capricorn, because than they are easily vomited up again. 5 When the Moon is Aspected to Jupiter, Nature is so strengthened, that the operation of the Medicine is hindered. 6 The Moon in the ascending part of the Circle, calls the Humours upwards; and so easily provoketh Vomiting, but hinders Purging by stool. 4 The unseasonable breathing of a Vein wonderfully weakens Nature, and brings exceeding much danger to the Body of Man. 5 Hinderanee to Bleeding are, 1 Immoderate Heat and Cold; for Nature is rather to be cherished than weakened at such times, and Bleeding weakens the Natural Spirits. 2 The Moon being in the Sign governing the Member you bleed. 3 The Moon in Conjunction, Square, or Opposition with the Sun, Saturn, or Mars; or with the Dragon's Head, or 〈◊〉. 4 The Moon in Signs Attractive, as 〈◊〉, Leo, and Sagittarius. The Method of Cure, according to the Opinion of Hermetical Philosophers. 1 As long as the Radical Moisture remains in its Quantity, no Disease is felt. 2 There is but one common Mummy of all Men, and but one Vital Spirit, therefore a Medicine may be Universal: For all Diseases are nothing else, but the Function of the Mummy and Vital Spirit hindered. 3 The Cure of Diseases is either Universal or Particular. Universal is the taking away the Roots of it, or the impurity which causeth the Disease either, 1 Derived from the Seed of the Parents. 2 Through fault, or ill use of Nourishment. 3 Through External Impression. 4 The Subjects of Universal Cure, is the four kinds of Diseases, to which all the rest may be referred, as to their proper Fountains and Principles, viz. 〈◊〉- 〈◊〉, Dropsy, Leprosy, Gout: He that can cure these, will easily cure all the other Diseases incident to the Body of Man. 5 Universal Cure, may be perfected by an Universal Medicine, or Remedy agreeable to Man's Natural Balsam. 6 Universal Medicine is nothing else than a Medicine which by strengthening Nature expels all the Diseases thereof. 7 It is called Quintessence, Balsam, Natural Spirit, Vital Principle Mercury, Mummy, Elixir vitoe, Incombustible, Sulphur, A Secret, Sol, an Aethereal Spirit diffused through all Natural things; the Fountain of Heat and Vigour, quickening Animals, making Vegetables grow, and forming Minerals and Metals in the Earth. 8 The same Quintessence is in the Body of Man, and although it keep its Court in the Heart, yet it is diffused through the whole Body, and produceth divers actions, according to the diversity of the parts. For Example. In the Sensitive parts it produceth Sense: In the Movable parts, Motion; and in the Stomach it concocts the Food into Chyle. 9 If any Disease like an Enemy assault the Body, it rallies up its forces to oppose it, gives it Battle upon the Critical days, and if it can overcome it, it triumphs over it. 10 Therefore this Spirit and Quintessence being produced from the Macrocosm, and taken into the Body: That which is Natural in the Body being strengthened with these Axilliary Forces so stoutly opposeth any Disease, that it quickly routs it, and expels whatsoever is vicious out of the Body. 11 Concerning this Universal Medicine, I find three Opinions among Authors: First, Some hold, That it doth it not by a Primary, but by a Secundary way, namely, as it strengthens Nature, for if Nature, or that Natural Balsam of a Man be strengthened by an Universal Medicine, it soon shows its power in all the parts of the Body, and leaves not so much as the very Tincture of a Disease, because it labours to preserve itself. Secondly, Severinus attributes a power to the Universal Medicine, not only to strengthen the Natural Balsam and Spirits, but also by the purity, and its purifying of Nature, to take away all Causes and Seeds of Diseases whatsoever. Thirdly, Wolfgangus 〈◊〉 attributes these effects to the Universal Medicine, That it so disposeth all evil humours of what quality or malignity soever they are, or by what name soever they are called, that it resisteth no Medicine which after the Vulgar Method is given for them; but stoutly joins forces with it to help it to perform its Office; and removes all impediments which lie in the way; yea, so powerful it is in its operation, that it can be hindered by nothing, but by the express will of the Creator. The Cure of particular Diseases. 1 In a Disease the Roots and Seminary Tinctures are not always first to be taken away, but oftentimes the Fruits, Symptoms, Fits, and Pains are first to be mitigated: as an Aspiring man is sometimes to be staved from his Throne, before he is to be taken out of the World: So a Disease is sometimes to be kept from coming to his Exaltation, before he be thrown out of his House, viz. the Body of Man: that so those parts of the Body which he hath weakened, may be strengthened. 2 Be the Dsease what it will, let your care be greater to fortify the spirits than to overcome the Disease. 3 Particular Diseases are expelled. First, By helping Nature with such Remedies as expel the Disease, as Vomits, Purges, Medicines which provoke Urine and Sweeting, Medicines which strengthen, case pain, and please the Brain with sweet Smells. Secondly, Specifical Remedies appropriated to certain parts of the Body: as Ceptralick Remedies in Diseases of the Head; Ocular Remedies in Diseases of the Eyes; Cordial Remedies in Diseases of the Heart Fevers, and Pestilences; Pectorals in Diseases of the Breast; Stomachicals in Diseases of the Stomach; and so likewise in all Diseases, to have a special care of the Parts of the Body they afflict. 4 In Diseases which afflict the whole Body generally, and yet have their special fixed Roots, as have most 〈◊〉 and Consumptions, be sure you strengthen Nature first, and if she want help, help her afterwards. 5 If the impurity of the Disease be violent, as happens usually in Fevers and Inflammations, you will make mad work if first you go to purge it out: Concoct it first by 〈◊〉 Medicines, and bring it into better manners, and when you have altered the property of it, than you may safely purge it out. 6 Radical Impurities are removed by Resolution, not by Concoction as in Chronical Diseases, as in Falling-sickness, Quartan Agues, Colic, and 〈◊〉; In Diseases of Tartar, as Dropsy Leprosy, etc. If you look to cure these by Concoction, you may look till your Eyes drop out of your Head. The God of Nature hath left in Nature certain Remedies which speedily cure them by Resolution, Consumption, and Destruction; and these, Physicians (which build their Faith upon Galen, and not upon the God of Nature) call 〈◊〉 Properties. 7 The Effects of some fits, namely, when they cause much heat of Blood, must be remedied by Concoction. 8 In all Chronical Diseases, as also in some Acute. First, he sure the Patient go to stool well, before you administer other Remedies; that so Nature may have a passage to expel her Enemy by, when you help her to expel him. 9 The Disease being expelled, and the Party cured, strengthen that part of the Body which was weakened by the Disease. 10 Chemical Medicines are so to be prepared that they weaken not Nature herself, as well as the offending Matter. You have the General Therapeutical part in the Method of Physic: the Special follows. LIB. II. Of both General, and Special Evacuation. 1 EVacuation is either of Plethora, or Cacochymia. 2 Evacuation of Plethora is either flow 〈◊〉 sensible. 3 Slow, is done either by slender Diet and Labour, and the right use of the six things not Natural. 4 Sensible is either Chyrurgical, or Pharmaceutical. Chyrurgical Evacuation. 1 Consists in Blood-letting, 〈◊〉, and the use of Horseleeches. 2 The Parts of Chyrurgy are two: 1 Chyrurgical Administrations. 2 Chyrurgical Instruments. 3 Its Administrations are to be considered, as necessary to Life, or to Safety. 4 The way of administering is according to the 〈◊〉, and of the places afflicted with the Discase. 5 The Instruments which a Chirurgeon ought to use, aught to be fitted to his Operations, both Manual, and Medicinal. The Evacuation of Cacochymia. 1 It is either Universal or Particular; of which, the Universal aught always first to be used: The Particular are, Purges, Vomits, Provocation of Urine, and Sweeting. 2 Purges are either weak or strong; and are divided into Electuaries, Pills, Powders, and Potions; of which, some are Universal which take away the whole Cacochymia. 3 Vomits, are such as provoke vomiting; which are either Simple, as the drinking of warm Water; or Mixed. 4 Diuretics are such, which provoke Urine, and break the stone. 5 Medicines which provoke Sweat, are such Simples or Compounds as resist the French 〈◊〉, and other Diseases which come of Phlegm and Melancholy, as China, Sarsaparilla, Box, and Guajacum, and the Decoctions, or Compositions of them. 6 Particular Evacuation of Cacochymia is, that which is done by Purges, appropriated to certain parts of the Body, both Internal and External. 7 Internal parts of the Body, are. 1 The Head, as Sneezing, Mouth Waters, and such particular Medicines as purge the Head. 2 The Breast and Lungs, by Pectorals and Lohoches. 3 The Stomach, by Vomits. 4 The Bowels, by Purges and Clysters. 5 The Womb, by Pessaries and Injections. 8 The External parts are 〈◊〉 from Cacochymia, by Sweeting, Blisters, and Caustics. LIB. III. Of Medicaments. 1 WHatsoever changeth our Body, and bringeth it from a 〈◊〉 not Natural, to a state Natural, is Medicament. 2 In Medicaments are to be considered their Differences and Operations. 3 As Nourishment, so 〈◊〉 Remedies are threefold, 1 Such as are Nourishing, which increase, restore, and refresh our Bodies. 2 Such as are venomous and spoil our Bodies. 3 Such as perform both, according as they are used. 4 Of Medicines, some conduce to the Health, others to the addorning of the body. 5. Such as belong to 〈◊〉, do it either by Nature or by Art. 6. Such as do it by Nature, need but little preparation of the Artificer and are taken from Vegetables, Minerals, and living creatures. 7. From Vegetables, are taken either whole bodies, or Parts of them, as Roots, Woods, Pith, Bark, Leaves, Tops, Flowers, Seeds, Fruits, Juices, Gum, Rosen, Liquors, Oils. etc. 8. From living Creatures are taken either their whole bodies or parts of them, as Horns, Marrow, Flesh, etc. Or what they engender, as Milk, Eggs, etc. Or what they labour for, as Honey, Wax, etc. Or their Excrements, as Urine, Dung, Gal, etc. 9 Medicines taken from Minerals are either proper or improper. First, Proper, as Sulphur, Antimony, Vitriol, and Metals, which are no less than seven, nor no more, viz. Gold, Silver, Led, Tin, Iron, Copper, Quicksilver. Secondly, Improper as. 1. Earth's, as Terra Lemna, 〈◊〉, Bole Armoniac. 2. Stones, more precious and less pretious. 3. Salts. 4. juices made thick. The 〈◊〉 of all these you may find before in our Virtual Anatomy. 10. Such medicines are called Compounds, when many Ingredients are mixed to make up one Medicine: And this is the glory of the Apothecary. 11. The art of an Apothecary consists in composition and preparation of medicine. 12, This is either common or Alchymical; Both of them either General or Special. LIB. IV. Of the General Composition of Medicine. 1. IN the Composition of a Medicine are requiered, the thing to be composed and the choice of it. The thing to be composed is either more or less Principal. 2. The Principal is the 〈◊〉 from which the Medicine takes his denomination; as 〈◊〉 takes its name from the Herb 〈◊〉 which is in it: And this is first found out by Indications. 3. Less 〈◊〉 is, Those which are mixed with the Basis to make up the Medicine: And it consists of Two Parts, either Mixture 〈◊〉 Preparation. 4. There are required in Composition of Medicines, 1 Correctives. If the Basis of the Medicine be stronger than it ought to be. 2 Helpers. If they be weaker, thicker, slower than it ought to be. 3 Directors. Which are appropriated to some certain part of the Body. 4 Such things as are appropriated to keep the Medicines from putrefaction, as Honey, Sugar, etc. 5. The Requisites of a Composition are Three, Quantity, Measure, and Quid pro quo. 6. You have the General Composition; The Preparation follows. The Opinion of Hermetical Philosophers, concerning Composition. 1 The Causes of Composing Medicines which Galenists affirm, Alchemists do altogether reject. 2 There is no Disease but hath his own proper and peculiar Medicine and Remedy: and every place furnisheth you with Simples enough for its Cure. Ergo. A Multiplicity of huge Compositions is altogether needless. 3 The Malignant Quality of Medicines is no way lessened by their Corrigents, but increased: As also, That the weakness of a Purge may be amended by stronger Purges, wants Experience to prove it. Ergo. The Malignity of the Medicine, (whether it be too weak, or too strong) needs no correction: seeing the mglignity may be taken away by the Art of an Alchemist, and what is pure, remain. 4 You need no attenuating Medicines, for if they be rightly prepared by the Art of the Alchemists, they will be thin and penetrating enough. 5 You need no strengthening Medicines, for if the ill Properties of the Medicine be taken away, nothing will remain but what is good: and what is good is strengthening. 6 You need not compose Medicines to make them endure, for it is the ill Properties of them which makes them to corrupt, which are taken away by the Alchemists. 7 You need add nothing to make them have a Pleasant taste, for all Chemical Preparations are pleasant. LIB. V. Of the Common 〈◊〉 of preparing Medicines by the Art of the Apothecary. 1 IN the Preparations of Medicines are to be considered, The Cause and Effect. The Cause is either Efficient, or Final. 2 The Efficient Cause is either Active or Instrumental. Active, is either Primary, as God and Nature: Or Secondary, as the Apothecary. 3 The Apothecary acteth by Heating, Insolation, Cooling, Quenching, Moistening, Nourishing, Infusion, Softening, Melting, Dissolving, making salt, colouring, perfuming, preserving, cutting, clipping, filing, rasping, washing, beating, rubbing, scraping, pressing, straining, boiling, putrifying, sifting, Extracting, scumming, clarifying, distilling by Asconsion, and Desconsion. 4 The Instruments of an Apothecary, are, Stills, Mortars, Knives, Shears, etc. 5 The End is double, 1 The Preservation of Health, and restoring it being lost. 2 The Preservation of Beauty, and restoring it being lost. 6 The Effects consists in the Remedies prepared; which is, 1 In the Substance. 2 In the Adjuncts: As the Form, Order, Time of during, and Shop they are kept in. 7 From the manner of the Substance, Compound Medicines, are some for Health, some for Ornament. Those which regard Health, are either taken inwardly, or applied outwardly. The Method of Curing, is, First to take away the Cause, Afterwards to correct the Symptoms. 8 Such as are taken inward, are some Fluid, and some not fluid. Such as are Fluid, are either more or less Fluid. 9 Such as are more Fluid, are Waters, Wines, Decoctions, 〈◊〉, Vinegars. Less Fluid, are Syrups, Julips, etc. 10 Such as are not Fluid, are either Moist or Dry. Such as are Moist, are Balsams, Electuaries, Conserves, Preserves, Lohoches, Rob, Muccilages, Extracts. 11 Such as are Dry, are Pills, Lozenges, Troches, Powders, etc. 12 Such as are outwardly applied, are Oils and Ointments, Baths, Cataplasms, and Plasters, etc. 13 Such Medicines as either preserve or restore Beauty, are either Moist or Dry, etc. LIB. VI Of the Chemical Preparation of Medicines. 1 Alchemy is an Art perfecting Medicines, reducing pure Essences from mixed Bodies, That so the 〈◊〉 may be the purer, healthfuller, and safer. 2 The Object of Alchemy is a mixed Body, which is Dissolvable, and subject to 〈◊〉. 3 Mixed Bodies are of Three kinds, 1 All kind of Plants, and all their Parts, as Roots, Barks, Branches, Flowers, Leavs, Fruits, Seeds, Gums, Rozins, etc. 2 The Seven Metals. All Minerals and Stones both Precious and not Precious, Salts, and Juices. 3 Living Creatures either whole or their Parts, or that which comes of them, as Milk, Eggs, and Cheese. 4 In Alchemy is to be considered the Signification of the Words and Medicines, and the preparation of them. 5 In the Preparation we are to consider the Composition and Preparation itself. Of the Composition or Mixture of Medicines, we have told you before, what Opinion Alchemists have. The Requisites of Composition are Measure and Dose. 6 In Preparation consider the Cause and Effect. The Cause is Efficient or Final. The Efficient is acting or helping: Acting is the Alchemist, who acteth by Solution and Coagulation. 7. The Parts of Chymycal Operation are two, Solution and Coagulation, or if you please, Corruption and Generation. 8 Solution is the First part of Practical Alchemy, which takes a part the Compositions of Medicines, and attenuates them. 9 It consists in Calcination, or Dissolution. Calcination is done by Corroding or Burning. 10 Burning is done either by Combustion or Reverberation, Combustion is turning into ashes, or into Glass: Reverberation is either shut or open, which is done by the Fire of the Furnace. 11 Dissolution is when Bodies are dissolved; and it is either Subtle or Fusive. Subtle is either Microcronical, or Macrocronical Microcronical, is either Elevation or Descension. Elevation is Dry or Moist. Dry is called Sublimation, Moist Distillation. 12 Distillation, is either Right or Oblique. 13 Descension, is either Cold or Hot. Hot is that which is usually called Distillation by Descension. Cold Descension is either Deliquium or Filtration. All things that are dissolved by Cold, are coagulated by Heat. 14 Macrocronical, is Exaltation or Digestion. Exaltation is Circulation and Ablution. Ablution is Imbibition or Cohobation. 15 Digestion is either Putrefaction or Extraction. Putrefaction is to change the old Nature of a thing into a new. 16 Fusion, or Liquefaction is Simple, or not Simple, and performs its Office either by Ashes or Antimony. 17 Coagulation is the second part of Alchemy, which by privation of Moisture, reduceth moist Bodies into Solid. 18 It is Cold or Hot. To Coagulation is referred Fermentation and Fixing. 19 You have the Efficient Cause acting: The Helping follows, viz. Place and Fire. 20 The Place, or the Subject of the Matter is, either that which receives the vessels, as a Furnace: Or that which receives the Matter as vessels. 21 In the Furnace are to be considered the Parts and Differences. The Parts of a Furnace are four. 22 The Differences of Furnaces are various, according to their different Uses; of which, some are open, some shut. 23 Such as are open, are called either, Probatorius, Domesticus, or 〈◊〉. 24 A shut Furnace, is either Simple or Compound. Simple is either for Calcination, or Dissolution. For Calcination is either Cementatory, or Reverberatory. 25 Dissolving is either by Ascension or Descension. By Ascention is either Dry or Moist. By Descension is that where by we dissolve the Matter by driving the moisture downwards. 26 Compound Furnaces are, First, 〈◊〉: which is also called Phylosophicus, and Arcanus. Secondly, 〈◊〉: where, by one fire, and little labour, divers Furnace are cherished. Others called Piger Henricus. 27 To these are added Instruments which Alchemists use, as Iron Tongues, Iron Plates, Bellows, etc. 28 You have the Subject receiving the Vessels into it: The Vessels which receive the Matter follow. 29 Of the Vessels, some are put to the fire, some are not. Those which are put to the fire, are either made of one Matter, or else of divers. 30 Vessels made of one matter, are either of Glass, or Mineral. 31 Of Glass, is either a Phial, or Circulatorium. Glasses are used in Solutions and Coagulations. 32 The Circulatoria are of divers kinds; of which, three bear away the Bell: A 〈◊〉, 〈◊〉, and the Philosophical, or Hermetical Egg. 33 A Mineral vessel, is either Metal or Earth. Metal serves either for Subtillation or Infusion. For Subtillation is made either of Brass or Bladder: For Infusion is a Funnel. 34 Earthen Vessels contain either the Matter itself, or other vessels. 35 They which contain the Matter itself, are either Fusory, or not Fusory. 36 Those which contain other vessels are, Kettles, Cauldrons, Earthen Pans, Crocks, Trevets. 37 Vessels which are chosen according to the pleasure of the Workman, are made of Earth, Glass, Metals, etc. Some of these are Superior, some Inferior. Superior, as Alembics: Inferior, as Retorts, etc. 38 You have the Instruments, and the Place: Heat and Fire follows. 39 Heat is Natural, or Artificial. Natural is by the Beams of the Sun. 40 Artificial is Simple or Mixed: Simple is by Digestion, or Separation. 41 Digestion is by Anthannor, or Horsedung, or Hay, or Straw. 42 Heat separated is either gentle or strong. Gentle is of a Bladder or Ashes. Strong is either Impedited or Free. Impedited is of Sand, Filings of Iron. 43 Free heat is of Coals, either with flame, without flame, or Reverberatory. 44 A mixed heat is that which serves both for digestion and separation; and is called a Bath. Baths are two sold: Balneum Mariae, and Balneum Roris: namely, when the Vessel is heated by the Ascending Vapour. 45 You have the Efficient Cause. The final Cause of Preparation is, The preservation of Health, and other uses belonging to the Life and Ornament of Man. 46 You have the Cause: The Effects follow; which consists in the Order of preparing Medicines, and their application to Dileases. 47 From the Substance, some Chemical Medicines conduce to Health, others to Ornament: Such as conduce to Health, are either fluid or not fluid. Fluid are, Waters, Spirits, Tinctures, Oils, and Quintessences, etc. Such as are not fluid are, Balsams, Extracts, Salts, Flowers, Sublimates, 〈◊〉, Glasses, Regulus, and Chemical Powders, etc. 48 To my God alone in Trinity and Unity, be all Honour and Praise, for ever and ever. Amen. FINIS