MEDICINA MAGICA TAMEN PHYSICA: Magical, but Natural Physic. OR A Methodical Tractate of Diastatical Physic.  
Containing the general Cures of all infirmities: And of the most radical, fixed, and malignant Diseases belonging, not only to the Body of Man, but to all other Animal and Domestic creatures whatsoever, and that by way of TRANSPLANTATION.  
With a Description of a most excellent Cordial out of Gold, much to be estimated.  
Published by Samuel Boulton, Salop,  
Ars non habet inimicum nisi ignorantem.  
London, Printed by T. C. for N. Brook, at the Angel in Cornhill, 1656   

TO The Right Honourable The Marquis of DORCHESTER.  
My Lord,  
THE Candour of your affections to these Aesculapian Mysteries, by divers of my acquaintance frequently related unto me, together with the promptitude of your Genius to those sublime and inestimable treasures occulted in Spagirical operations, Hermetically performed, have pressed on my presumption to this Dedicatory Epistle, without your Honour's consent or licence first obtained. Horace had his Maecenas, and Virgil his Augustus; and it is the accustomed manner of our modern Writers, always to palliate themselves under the Protection of some worthy Patron. I question not but that harmonious temper of your well-disposed nature will accept in good part the rash attempt of your well-meaning, and yet unknown servant. I confess it is unworthiness to stamp the impression of your Honour's Title upon such an abortive; and could I imagine the child in the future would become the lest disparagement to the dignity of the Godfather, I would even now strangle it in the Cradle. Vouchsafe than (most gracious Lord) one smile from your serene countenance upon this tender Infant, cast out into the wild world, ready to be devoured with the dupilicated teeth of Zoilian Sharks. The shadow of your Honour's wings is the only Solace it can expect, to whose tuition I only commit it for protection, humbly imploring your Lordship's favourable construction of this my incivility, I take leave, and rest  
Your Honours truly devoted though most ignoted servant SAM. BOLTON. Pridie nonas Maii 1646.   

To the Reader  
Courteous Reader,  
IT is an English Proverb, that Good Wine needs no bush; and the Latins say, Veritas non quaerit angulos: And it is my opinion, that Books that are true in their Theoric, and beneficial in their Practic, can want no buyers. The truth in this small Tractate I conceive undeniable, and the benefit inestimable. Truly I have locked it up fast for this ten years' space in the most secret corners of my Closet, ever jealous jest any of the dearest of my acquaintance should have cast their eyes upon it, tendering it as an unvaluable Jewel, that was too precious for the world's acquaintance and public Survey. The reason of my Publication now, I assure thee, is not for ostentation sake, nor the ambitious thought of vainglory or self-end: But God having lately visited me with, though a short, yet violent fit of sickness, considering upon my recovery that this was the greatest talon that I estimated amongst the treasures of this life, and having written a great part of it in lose papers in quarto, and some of that in Characterical figures, only for occultnesse sake, and the residue I had transcribed into several places of a small Manuscript in octavo; with other matters (for the cause aforesaid) interposed and inserted; so that I am confident, had I than died, it had been either utterly lost, or by the confused and occult writing never been digested into any methodical order. This (I confess) was the greatest and most material cause that induced me to this Publication. I ingeniously confess it is not all from mine own Minerva, I was beholding for some part thereof (which occasioned the whole) to a worthy Gentleman of Kent, one Mr. M. B. a dear friend of mine, who had some lose papers of an unknown Mr. but by us supposed to proceed from that late worthy and Reverend Chemist Dr. Everard. If a friendly and courteous acceptation hereof be perceived, it may in a short time occasion an addition of some more of the very depth of this Art to ensue this Tractate. In the interim I shall bid thee farewell with this advice, Liege frequenter, & relege diligenter; and so those things that at first seem difficult and intricate, will become facile and manifest.  
London pridie nonas Maij. 1656. Vale S. BOULTON.   

MEDICINA MAGICA Tamen Physica.  
BEfore I come to treat of the Practical part of this Art, it is very requisite something should be spoken concerning the Theorical grounds thereof: and that for divers causes.  
First, it will be an occasion to clear the Title of this Book, and manifestly declare, that as it is really Magica, so is it truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: though some obstreperous Ignorants, and other pragmatical Opinionists, through the little knowledge in the Principles of true Philosophy, and less judgement in the grounds of occult Physic have, and still (I question not) but will bend all the strength of their wilful misty knowledge against the truth hereof: inconsiderately crying out, Away with it, it is Diabolical: Away with it, it is superstitious: when as if these and the like Ignoramus'es' will but with the eye of Modesty weigh the ensuing conclusions, they cannot in truth deny the original of this Art to be grounded of nothing but true (yet sublime) natural causes, and therefore all the effects and operations thereof to be tied and depend upon no other but the same causes; requiring not so much of implicit faith from any party, in any of the Cures, as Hypocrates himself requires in a Patient, concerning a mere Galenist or any other though but an Empirical Professor. And that is, that the Patient aught to have a good conceit, both of the Physician and the Medicine, the which will greatly further the Cure, as he saith.  
This is now an absolute binding of an implicit faith, and the force of imagination will work wonders, as is well understood of all those that know how rightly to use and make application thereof; but of this we shall have occasion to speak more hereafter.  
Secondly, as the said Theorical Conclusions will vindicate and clear the Title of this Book from suspicion of Diabolical Magic, so in the next place it will open a fair and large gap to many rare and singular Experiments, which the true Sons of Art will in time bring to light, having no small taste but very great encouragement from these fundamental Principles: indeed they are Pearls, and therefore aught not to be cast to swine, for truly the world is scarce worthy of them, (for next the Divine truth which concerns our salvation) there is no truth more inestimable, nor no secrets more sublime in all the Treasury of Nature. A taste of three of these unvaluable Experiments you shall find in the conclusion ensuing, in very short but significant words.  
Thirdly, as the aforesaid Theorical conclusions will not only clear the Title of this Book, but also open a gap to many singular secrets; so in the last place it will be the main guide and light of the practical part, by profound consideration whereof the Practice will appear very easy and manifest. I deny not but divers Authors have heretofore written of the same subject, and under the name of Medicina Diastatica: as Paracelsus something, but very occultly, and Tenzelius likewise, but very obscurely: So Dr. Floyd, and some other late Writers; but all that I have seen have so wrapped up the quintessence of the Art in such Aenigmas and clouds of obscurity, that little or nothing can be gained from them, rather discoursing thereof, and declaring there is such an Art in natura rerum, than teaching any thing. Only I confess the Weapon-salve hath been the most secret in this Art divulged: and that hath been published by Oswaldus Croilius in his Basilica Chymica, under the Title of his Vulneraria: likewise the Sympathetick powder made from the body of Vitriol, and also the water hath been known to some few, the residue of this famous Art hath been closely concealed from the vulgar: and so I conceive it still fit to be, for ne suitor ultra crepidam, and truly I confess I have not so clearly drawn the curtains that all may apparently be discerned: But what I have wrote I writ to the Sons of Art, and ingeniously confess it is the plainest and most methodicallest discourse of this Art, that hitherto is extant. But to return ad Propositum, our first Conclusion shall be this Exordium.  

CONCLUSION I. That the Soul works without or beyond his proper body so called.  
NOT true Philosopher will descent from this Tenet. The Peripatetticks themselves, together with Aristotle, do confess that the soul executes some actions without the body: neither hath there been wanting some Divines which have attributed a certain kind of ubiquity to the souls affirming to be present where it worketh: Certainly that the imagination worketh without and beyond his own being, I take it to be manifest, and Experience will convince any one doubting thereof, for it works on the Embryon, otherwise how could fascinations be performed? and what is imagination but the handmaid of the soul, by which it works without the body? But to come nearer to our purpose, I must tell you that the soul must necessarily be wheresoever the vital spirit is found, for this spirit is the medium or bond by which the soul is tied to the body, or rather is the undivided companion thereof, and here it is never extended further than the soul itself, without which the spirit cannot subsist: than if a man's body work something without itself, surely it works as informed by the soul: And shall it not than work vitally, and produce vital actions? but how shall it produce them? without doubt in and by the virtue and power of the form, which is the soul; but except I be deceived, there can nothing work in the power of another, and not be partaker of it; therefore the active beams that produce such effects without the body, must needs be partakers of the soul by which they work; and I think no man can be so senseless to deny actions , or without the body, to man, the most noble compound, and yet grant them to plants and stones: for from whence proceeds their virtues but from their specific forms? or how came their virtues to be discovered but by their signatures? Vide Oswaldum Crollium in lib. de signat. rerum: but that operations depend upon forms, it hath always seemed true to the most Learned. Some also are of opinion that the Seed doth beget the Embryo in the virtue of the Father, which it could not do, were it not upholden and furnished with the presence of the father's soul: But I hear some whisper this objection; that this opinion can no way be consonant to truth, because that than if the Father should dye assoon as he had begotten a child, his soul, being freed from the bonds of the body, goeth to his appointed place; how than can it work in the Embryo? But to him that judiciously contemplates this matter, it will appear no great difficulty whether it be said that the soul is not utterly & absolutely free so long as any vital spirit remains safe and unaltered, for there it sticks & abides as long, and until its subject be quite converted into another thing: And than because it wants organical instruments (as in an Apoplexy is very apparent) it cannot perform any sensible action; or else whether it may be said rather that soul is necessarily present at those operations by a certain presence, and yet not hindered but that in another place it may perform other works; for being that the soul doth by wondered and strange means produce divers things in the body, and is after divers manners in divers places; why shall it not when it is free from the body do the same things, or the like? for it wants not its instruments of its proper natural heat, which is only fit to produce an effect. Now out of what hath been said the cause is evident, why about the graves of them that die a violent death, there appear often Spectra's, and many times Apparitions are visible: for the spirit and natural moisture being not quite dissolved, the soul sticks and gives sometimes the exhalations impregnated with this spirit, the form of a man, and sometimes in Churchyards the like are seen: And from the same reason a corpse slain bleedeth at the touch or presence of the Murderer, for the sage and vital spirits, or both, must needs produce these effects. Now if the soul do and can (without the body) act; (for the soul in its essence includes act) and therefore cannot but act, it operates therefore according to the organs informed, or according to the manner of information, seeing it communicates a form to the subject: and peradventure it may be esteemed more agreeable to naked and pure truth to call the soul not the form, but the giver of form. Hereupon it seems that Plato placed in man a threefold distinct form, yet depending upon the common soul: It is true, that to these inferior forms the name of soul is sometimes given, but how truly and properly, let them answer, who only accustomed to speculation, have learned to separate the vital actions from the soul, which only proceed from it; but omitting all these difficulties, we will be content to use the common names, which will serve our occasions sufficiently.  
Obj. But here some may take an occasion to make this Objection, That if the soul be and work without the body, or besides it, by informing the natural heat, and that proceeds without it, and is inherent in his beams, than those beams must needs be living creatures consisting of a soul & a body, and so consequently men; & this Objection may seem of some moment to those who are but little perspicacious or be but Infantulae in natura rerum, as I may so term them. But now I answer,  
Answ. First, that it is as absurd, for aught that I have said, to call these beams creatures, and so by consequence men, as to call the feet and hands men. Secondly, Every bore information doth not make a man; for it is requisite that a reasonable soul do inform an organical body, and that by means of the form it be made fit for organical operations; for if the soul inform any compound only vegetable, or some other inferior thing by another way to us not known, it cannot therefore be called a man; for the soul informs according to the merit of the matter, as the Platonists hold: or more clearly it informs according to the portion of the vital spirits that is present; for every portion of this is not fit for operation: And hence it appeareth, that though the soul do for some time inform a corpse with a certain form (as we see in dead carcases, the vegetative faculty doth after death for a time exercise his power, which cannot be done without the soul) yet that corpse cannot be called a man; for being deprived of sense and reason, it hath lost that dignity; but it is most certain, that the soul being present only according to the vegetable power, may work elsewhere: for when it was tied to the body according to all the ways of vicallity, it did perform many other operations: Why than when it is altogether free from these bonds, or lest tied with them, should it not work things proper to itself? there is no reason known to the contrary: It may therefore according to the will of the Creator enjoy pleasure, or be tormented with pain, (although it be as yet tied to the dead corpse in the manner aforesaid, seeing that in the vegetative faculty it shall suffer nothing till it be again united to an organical body: But after what manner the soul doth suffer, when it is freed from the organical body, we shall leave to Divines, for it is most proper to leave such Theological discourses to them which it most appertains to, desiring only leave to dispute natural things naturally. But it is now full time we proceed to our second Conclusion, which we will state as followeth.   

CHAP. II. CONCLUS. II. From every body floweth corporal beams, which the Soul makes by its presence, and distributeth to them Energy and power of working; and these beams are not only corporeal, but also of divers parts.  
THe first part of this Conclusion will easily appear to them that consider the operations of natural things, and the impediment of those said operations; for what reason can there be demonstrated, why bodies more solid than the nature of things do require, work not so freely as bodies less compact? Is it not because the pores of those bodies being shut and more closely conjuncted, the corporeal beams cannot find a due egress. And now unless they were corporeal, no affection that is merely corporeal could hinder them: And nothing but the change of the form could destoy the faculties of things; but we see, that though the form remain, the operations are hindered. Moreover, unless these beams were corporeal, their operations would proceed to any distance, and not be hindered by any bodies. If you answer, it is by an accident by which things work at a distance; why than that accident must needs be in a subject, and must needs work by the virtue of that subject in which it is: for I take it to be certain, that no accident, barely considered in itself, can have activity; and therefore except such beams be granted, nothing can work at distance by any means, therefore those accidents must be placed in corporeal beams, possessing all manner of virtues of that body from whence they proceed: But I would not any one should suppose I am a maintainer of accidents, who could never as yet discern any thing in nature but substance; unless any man will go about to constitute the positions and manners of things something really distinct from the bodies; but here I speak out of supposition, granting something that peradventure some would gladly ask at my hand. But besides what hath been said for our beams, we may add, that adventitious heat doth promote and adjuvate the operation of things; and how could it do this but by stirring up more plentiful beams to issue forth? for example sake we may perceive in Amber, how being heated by rubbing, attracts the chaff to it more forcibly, and many other the like things, that will not operate so strongly without they be heated, which heat doth more plenteously exhale those corporeal beams, and addeth a dexterity to their operations: Moroever, solidity and closeness would not keep the power of things unhurt, but that it hinders the dissipation and spending of the beams: Again, unless the beams were corporeal, they would pierce and work through the most compacted bodies, the contrary whereof experience manifestly testifies; though in truth some compounded bodies sand out so thin & subtle beams, that may pierce through the the pores of all bodies. But to what end do we conceive Nature did ordain pores in bodies, but that they might be the doors by which these beams might issue in and out: Also the senses could never perceive things sensible, but that there proceeds beams from the bodies affecting the senses, as appears in smelling, for odour perisheth with age, and that for no other cause than that the beams perish which conveyeth the odour to our nostrils; so from all bodies there issues subtle thin rays, carrying with them the shapes of things, which is possible to be perceptible to the eyes in a dark place by the help of a translucid connex glass: Again, unless these beams were corporeal, let any man tell me how they could affect the senses; but I have rather wondered, how being mingled with so great a confusion in passing though the glass, they can severally explicate themselves. But let us proceed yet to another strong argument, and more agreeing to our purpose, to prove what we principally intent, namely, that such beams or rays do in a continued motion issue out of the bodies of all wights; which we shall easily perform, if we consider the common natures of all wights; for every creature or wight, that it may live any space, must necessarily be nourished with food, neither can it live long without it, because the continual issuing out of the beams would otherwise too much altar the body from its natural disposition, and induce more vacuity and emptiness than nature hath appointed for such a body: Now that which in food is dry, restoreth the solid parts of the body, that which is moist, the humours; and why hath Nature need of this restauration? because every day, nay every moment, these corproeal beams do plenteously issue out from the body, yea and from every part thereof; for if this were not so, than living creatures would grow to an enormous and monstrous greatness: And this is also the cause why creatures decay and fall to destruction, and are not so long lived as stones or trees, or some other of the more compacter and more solid sort of bodies; for the vital spirits, and natural heat being in creatures free and more at liberty, operate more powerfully, and produce more plenteous exhalations; whence it comes to pass that they are propagated to the greatest distance, the soul all the while connecting together, jest they should be utterly dissipated; for otherwise they coul by no means hold the specific virtue of the body, neither could they work, except the soul informed them; for in it lies the natural heat, as hereafter shall be showed, which produceth a sufficient disposition to receive information from the soul. But here some may say, we have spoken all this while much, and many things concerning the soul, but have not declared what it is, or so much as given a bore definition thereof; therefore for their satisfaction, and to illuminate the ensuing Discourse, we will in the next Chapter speak something thereof before we proceed any further.   

CHAP. III. CONCLUS. III. First what the Soul of man is: Next what the souls of beasts and other living creatures are. Lastly of the powers and properties which the Soul of man hath common with the souls of beasts and plants, which is only proper and peculiar to our Discourse, and this ensuing Art  
ANd first we will declare the opinions of Galen, Plato, Aristotle, with some other of the most Learned Philosophers of the Ancients; who speaking of Man, have often called him a Great Miracle; and so indeed truly contemplated, he will appear; especially in the particular contemplation of the Soul, which is truly Man: But to return to our purpose; Galen, a great adorer and profound searcher of Nature, durst not peremptorily determine what the reasonable soul was; yet for that which is commonly called the vegetative or nourishing, and the sensitive or sensual soul, he boldly affirmed it to be no other thing than either the natural and vital spirits, or the temperament: But as for the reasonable soul, he leaveth it in doubt whether it be of a corporeal nature, or some other which is not corporeal, and which subsisteth by itself, being separated from the body; neither doth he conclude any thing otherwise, but that it is either a shining substance and an Aethereal body, that is to say, of a more pure and celestial nature than any of the Elements; or else that it is of a nature that is not corporeal, but yet hath this body (by which he meaneth the animal spirit) to be as a chariot to carry it. Thus much for Galens opinion.  
Next for Plato, who thus defines it; or rather indeed Alcinous ex ipsius Platonis sententia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. quae omnia hoc sonant: Nam cum singula anima discernamus, merito omnium rerum principium hanc appellavit, ut quicquid unquam occurreret ex cognatione quadam recognoscentes rebus consonam illius essentiam adhiberemus, Ergo dico essequandam intelligibilem subst untiam & indivisilem, etc. Voluit igitur animam esse essentiam quandam quae se moveret. Thus much for Plato.  
Next, Aristotle he comes, and he calls the soul by a new Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, actus, which is as much as to say, a perpetual motion, and saith that it proceedeth from a fifth nature and beginning, which he calleth Heaven; yet he delivereth not himself so plainly, that a man might judge his opinion, what he thinketh of the reasonable soul in man, whether it be mortal or immortal; nevertheless he confesseth that there is a great difference between that power of the soul which we call more specially by the name of spirit, and between the other twain, which he calleth the nutritive and sensitive powers: for he useth this word powers, and affirmeth that these two first proceed only from the body, and are bred there; and that the vegetative soul and power is more in the seed and burden, than the sensitive. But as for the third, he saith plainly, that it only cometh from without elsewhere, and that only this is divine. And thus for Aristotle. For the rest of the Ancient Philosophers, in brief, Pythagoras called the Soul Harmoniam. Hypocrates, Spiritum tenuem per corpus omne dispersum. Possidonius, Ideam. Asclepiades, Quinque sensuum exercitium sibi consonum. Heraclitus Ponticus, Lucem. Heraclitus Physicus, Scintillam stellaris essentiae. Zenon, Concretum corpori spiritum. Democritus, Spiritum insertum atomis. Critolaus Peripateticus, constare eam ex quinta essentia dixit. Hypparchus, Ignem. Anaximenes, Aerem. Empedocles, Sanguinem; with whom agrees Critias. Parmenides, Ex terra & igne conflatum quid. Xenophontes, Ex igne, aere, & spiritu mistam speciem. Philolaus accorded with Pythagoras, calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: of which see more in Philosophiae naturalis Epitome. ex universis Physicis Aristot. decerptum, Simone Broserio Authore, Lib. 7. de anima. The same Brosserius in the beginning of the same said 7th. Book defines the soul thus: Anima est principium quo vivimus, sentimus atque movemur. This definition doth appear to be taken from her proper passions of living, perceiving, and moving. But there is another definition more essential, taken from the substance of the thing, that is, as Aristotle also hath it; Animus est primus actus perfectioque corporis potentia vitam habentis. Where by the word actum, intelligit substantiam esse: Also whereas he says, Corporis potentiae vitam habentis, intelligit omnia corporis munia ita dependere à forma, ut nisi per eam nihil facere possit. Thus you see the opinions and definitions of the Wise and Ancient Philosophers, who by the light of nature only, ascribed great faculties and power to the soul, thinking highly thereof, though plainly they could not conclude any certainty, nor truly search into the depth thereof, not any mentioning the immortality thereof: Let us therefore see whether we can produce a true and real definition thereof according to our promise in the Title of this Conclusion: Than take it thus. The soul of man is a spiritual, invisible, and immortal substance, endued with power to understand and will; but the power thereof it not of and from itself; therefore it must needs proceed from another cause, which is from power, wisdom, and understanding itself, and that is God. Yea, it tota in toto corpore, & tota in singulis partibus: And as the before cited Brosserius hath it; Estque anima hominis eadem & vegetativa, ab officio vegetandi, & sensitiva ab officio sentiendi, & rationabilis ab officio rationandi. And thus far for the soul of Man. Now let us proceed and clear the other part of this third Conclusion, and show what the Soul of beasts and other living creatures is: And this point the Philosophers agreed very well amongst themselves, and say that it is of the same matter that their bodies are compounded of. Whether it be derived and taken from the same, or whether it be the propriety of the matter; and therefore they understand it to be the vital spirit only therein that giveth life unto them, which is of a corporal matter and substance; or else they conceive it to be the temperature or temperament of the whole body generally, which is the propriety of the matter; And so the soul in beasts shall be the life itself, of which the vital spirits, or the temperament, are the instruments thereof: which seemeth to accord with Moses saying, Gen. 9.4. and Leu. 17.14. That the soul of the flesh is in the blood thereof (id est) the life. And although we see not with the eye how these vital spirits, or the temperament of all the parts of the body do give unto it that life which it hath, yet we may judge, and have some knowledge thereof by things we see in Nature, which have some agreement and resemblance therewith: For we may well conceive how the flame of a Lamp is nourished by the oil and wick: where we see two sorts of matter different one from another joined both together. Besides, we may perceive how that by the means of this conjunction, & of the temperature and agreement that these two things have each with other, the flame being once kindled in them, is nourished & preserved by them. So likewise we propound the vital spirit in the bodies of living creatures, as a thin flame engendered of the blood, by virtue of the heart, which distributeth itself throughout all the parts of the body, giving unto it vital heat, which quickeneth it, and endueth it with that virtue by which it hath motion & sense, and exerciseth all its actions so that every member doth its office: Now we see well in this comparison the matter that is in the Lamp, and the temperature and agreement that is between the parts of it, and how the flame is fed and maintained after it is lighted; we may understand also from whence this flame is brought to the lamp, & how this matter is lighted, and that neither the matter, nor the agreement and temperature bred this flame of themselves, but that it is brought from elsewhere. In the same manner we may conceive of that which hath been spoken of the vital spirit, and of the blood whereof it is bred, and of the virtue and power of the heart in the generation of it. But here it may be said, that there is a great difference between the comparison of a Lamp and his flame, and between that which we have spoken of the generation of the vital spirit, because this flame, which we call the vital spirit, springeth of the self same matter by which it is nourished and preserved, and is kindled there. And therefore it is requisite that we should further know what is the cause of this, as also why the life and motion that are therein, are inflamed by this vital spirit, and not by any other means whatsoever, whether it be the blood, or the flesh: And yet this spirit is as well of a corporal and bodily matter, as all the rest of which the body is compounded; so that it hath his original of the selfsame Elements from whence that matter is derived, out of which it springeth. But of such Inquisitors I may likewise demand from whence the Heavens, the Sun, Moon, and Stars, have their motion, light, and properties? It is certain, they can yield me no other true cause, but that God hath created them of that nature, and that he hath so constituted them, and that he always preserveth them by the divine virtue and power of his providence. And this shall suffice for the nature & matter of the sensitive & sensual soul, which we attribute to beasts. Now for the last part of this Conclusion, of the powers and properties that the soul of man hath common with the soul of beasts and plants, it hath been, in short, but significant words, declared above, where it was said out of Brosserius, Eadem est anima hominis & vegetativa ab officio vegetandi, & sensitiva ab officio sentiendi, etc. So that here it is plain that it hath the vegetative quality, which is common with Plants ab officio vegetandi: and also its sensitive power and quality ab officio sentiendi: And hereupon they that say every living creature hath but one soul, say well; but there are divers powers thereof in certain creatures, in some more, in some less; therefore we call that of Plants by a more special name (Vegetative) because it hath no more but this bore office and virtue of vegetation, from whence proceeds the name. And albeit the soul of beasts hath the same virtue also, yet we call it not by the same name, but only sensitive, under which we comprehend also the vegetative soul that is in Plants, as a power and property thereof: So likewise, although the soul of man hath both these faculties together, yet we call it not either vegetative or sensitive, but only reasonable, and that, as afore is said, ab officio rationandi; under which we also do comprehend the vegetative soul in Plants, and the sensitive soul of Beasts, which is sufficient for clearing this Conclusion: And this vegetative and sensitive power and properties will peculiarly sit and serve our occasions in the ensuing discourse, and the manifestation of the whole Art we treat of.   

CHAP. iv CONCLUS. iv Every compound consisting of matter and form, hath in it its own proper natural heat, which is derived and propagated (not from the Elements, but) from Heaven and the influence thereof.  
FRom this Conclusion, it is apparent that nothing can subsist without some manner of heat; for heat is the bond whereby the form is tied to the matter, which lying hid in a viscous Mercurial moisture brought with it from Heaven, giveth increase and seeds to every body: It is also the instrument which the form doth use to produce actions, and it is the immediate cause of the aforesaid beams, spoken of in Conclusion the second; which beams it never forsaketh, but accompanieth in their motions perpetually. Now this said heat, if it decrease, the body tends to destruction, the beams being fewer and weaker; and though the form be not united to the matter, but by a certain manner of heat, which is so required, as proper to all things, that it yet varies in every species of things, yet it hath in every species some latitude; so that you shall scarce find amongst the individuals that which is altogether one and the same thing, because the heat is sometimes more, and sometimes less, which may be the cause of the variety of operations, not only of things of the same species, but even in the same individual it is often changed, till at last by corruption it ends in that which is altogether another latitude; for the matter being not sufficiently tenacious, holds not this heat fast enough, but lets it (being volatile) wander abroad, which, according to the impressions of Heaven, applies itself variously to the matter, whence depends the whole variety and change of sublunary things. But now it is time to come to the body of Man, the proper subject of this Discourse, and ensuing Art  
And in the first place, it shall not be amiss to explain ourselves, what we here mean by heat; to which end, let us consider, the concordance and mutual relation which the heart of man hath with the Heavens: For as the Primum mobile, or first motion of the whole world beginneth by the Heavens, of which all the other motions that are in nature do depend; so the heart is that member in the body of man which first receiveth life and motion, and which is the wellspring and fountain thereof; whereupon it is said to be Primum vivens & ultimum moriens, and is continually in motion, without any intermission of ceasing: And therefore some Authors are of opinion, that the Pericardium, which is called the little closet of the heart, is of such a capacity, that it is severed from the same on every side as much as is requisite, that its motion might not any wise be impeded. And some think that there is some water within this vessel, or some moisture like a dew, to the intent it should water the heart, that it should not consume or dry itself up by its perpetual moving. Now the heart is the root and fountain of natural heat, dispersing abroad by the Arteries over the whole body, and administereth the life to every part thereof: For although the instrumenes of respiration serve the voice, yet they were principally created for the heart's sake, that the natural heat which is in it might be refreshed, increased and fed by them; and for this cause the Divine Providence hath made the lungs to be as it were the shop of respiration, to the end that the air without be sent even to the heart, for the reasons aforesaid; for the air that is to be brought to the heart, is first prepared in the lungs, to the end it might moderate the heat of the heart and spirits, and that it should not enter in either too hot, or too cold, or in too great abundance, whereby it might be damnified, or quite choked up.  
Aristotle, and his followers, make heat the cause of the hearts pulsifick motion; others will have the soul, and others the vegetative faculty; but I incline to Aristotle's opinion; for the soul works by its faculties, and these by heat; so that heat is the immediate cause of this motion, and the soul's instrument, yet not such an instrument as worketh nothing, but by the force of the principal Agent; for the heat worketh by its own natural force, though it be directed and regulated by the soul; the heat than of the heart rarifying the blood into vapours, which require more room, dilates the heart; but by dispelling some of these vapours into the Arteries, and receiving also some cold air by the lungs, the heart is contracted, and this is called Systole, the other Diastole. And as heat is the efficient cause, so also it is the end of this motion; and therefore doth heat move the heart, that it by this motion might impart heat to the body: But I understand not heat here for a bore quality, but that which is called calidum innatum; the heart being, as appears, the fountain of heat, whose action is the first, and the most common of all the actions in the body; for without the action of heat there can be no nutrition, motion, sensation, nor understanding, as it works by the fantasy.  
And because in this Treatise we have, and often shall have occasion to speak of the vital spirit, we will now declare what we mean in this Art thereby: And whether after the manner of the Galenists and Physicians, we mean that which the Schools call by that name, or some other thing of another nature: Truly, we suppose not the common and received opinion of spirits, animal, vital, and natural, to be disconsonant to truth; yet being not so material for our purpose, we meddle not with them; and therefore here we speak of another manner of spirit. Here some may object, and ask, what new spirit than is this brought into Physic, or by what Authority was it introduced? Surely for answer, I am not so supercilious, as to affirm it done by my Authority, I am indifferent, let it not be brought in at all, I only desire that I may be spared the use of that name, whereby to express natural heat and radical moisture both together; and my reason is, because they are never actually separated: And so I call them spirits, because of all corporal things, they come nearest the nature of a spirit, both in original and power: And I call it also vital, because by mediation of it, life flows, and is propagated into the body; and therefore here I thought it convenient to declare, that wheresoever in this Treatise you find the name of vital spirit, understand it there as it is before nominated. Now this aforesaid spirit flourisheth in the aforementioned beams; and this spirit also floweth from the body, and this cannot be denied by any wise man; for if it flowed not from the body, than the body would last for ever; and consequently the things that have most power to fix this spirit, have most power to prolong the life of man; for it is volatile, and every moment some part and portion of it goeth forth; and certainly it is most likely, that it goeth out with the parts of the body resolved into beams; for to what end should it leave the beams going out, and insinuate itself into bodies indisposed? there can be no reason given, nay it seems utterly impossible: And that the beams have a disposition to hold it; for that it goeth out with them, it is plain, because the beams, as is aforesaid, retain the disposition of the body from whence they go out; and by this reason I take it, that dogs, and other creatures of prey, in their hunting, when they have lost the scent of the footing on the ground, peradventure by other creatures, in treading in, or crossing the same footsteps, do than hold up their noses in the air, searching after these beams, to recover the lost scent, these beams flowing and reflowing to and from the wight, as Atoms in the Sun; nay, if this spirit were not there, the beams could not do as they do, nor work in the power of the soul; for of it this spirit is an instrument: And either therefore the body of men shall work at no distance at all, or to that distance, whatsoever it be, this spirit must needs reach and proceed, and by virtue of a more potent soul, in the very beginning and principium of life, the body of man (as of all wights) is ordained to natural actions, as other natural bodies are, by the seminary virtues which are in the forms. This spirit than accompanies the beams, disperseth their actions which are propagated; and when they grow faint, as rivers from their heads, they are supplied by and from the bodies. And this shall be sufficient for to terminate this Fourth Conclusion.   

CHAP. V CONCLUS. V That the Excrements of the bodies of living creatures retain a portion of the vital spirit; and therefore we cannot deny them life, and this life is of the same species that the life of the creature is of, and propagated from the same soul.  
THis Conclusion will manifestly appear, if we consider that these excrements, having lurked long in the body, they imbibe this spirit, and so conjoin it to themselves, intercepting the beams issuing from the noblest parts of the body, yea, having gotten at the lest some digestion, they are made liker the bodies in which they were concocted, and therefore do greedily attract the beams with the spirits, and the spirits do more willingly insinuate themselves into them, than into any body not partaker of the same. And this may be convinced by common experience; for you may easily perceive, that the too much flowing of any excrement, brings and begets grievous Symptoms, weakness, and in the end death itself, and that not so much by expelling the nourishment, as by exhausting the spirits; otherwise in them that have the Dropsy, how could the too much flowing of water out at the Orifice of the part infected cause death, but that the water being impregnated with these spirits, carries more of them with it than the body can bear in so short time? and so in all inward abscesses, when great store of purulent matter hath filled the breast, if by the negligence or ignorance of the Chirurgeon the matter flow all at once, it is, for the same reason, followed with death, or dangerous debilities and symptoms; for unless the body be every where (according to the proportion requisite) stored with these spirits, it cannot long subsist: And this spirit, as long as the body consists in his due symmetry, is nourished from heaven by the mediation of the air, and by the vital spirit of the aliment; therefore all things that proceed from the bodies of men men or beasts, after what manner soever, whether naturally, or by force of diseases are impregnated with the same vital spirit that the body hath; and therefore because they are liker the bodies whence they came, than those things that never were in the body, they quickly imprint the qualities drawn from the body, upon another like body; which aught to occasion great care, that neither excrements, matter, corruption, or any of those things which came from infected persons, be left unburied, for the great mischief that may come by them, either naturally, or by Art, if they should hap to come into the hands of skilful, but indisposed persons: And hereupon a wise man will be cautious of conversing and coming too near sick and infected persons; the rather, if he feel himself disposed to the like disease; for a body so disposed, doth more vehemently attract to himself those beams, and is sooner changed; and also bodies between whom there is a similitude in complexion, and an affinity in nature, do sooner sympathise one with another, as Brothers, Sisters, and Cousins, do sooner take diseases one from another, because of their radical likeness inherent in their bodies, by which likeness the infected beams are drawn, and the body more speedily changed: And though the burning of dead carcases, after the ancient accustomed manner, be not now in use, or permitted; yet great care aught to be had and taken, that all dead carcases be speedily and very deep buried, and that, if conveniently, in moist places, and fare remote from the feeding of cattles; for, from shallow and superficial graves, ariseth often unspeakable mischiefs: And, I suppose, this hath been one of the greatest naturallest causes why the Plague hath so furiously raged in London, and many great Cities in times past: For I fear, they to whom the care and charge of burial was committed, were than, as they are still, too negligent and careless. Truly the funeral fires of the Ancients (in this regard) was much to be commended; but another custom having now prevailed, it were but little to our purpose any further to make mention thereof: only I conceive it fit to advertise Magistrates of populous places to be very careful in a matter of so great concernment. It is also more observable, that Witches, and those that deal with diabolical Arts, cannot prejudice any thing at all, without the parts of dead bodies, and the excrements of him whom they desire to mischief: Of which, read Wyerus de prestigiis Daemonum, and Cardamus de subtilitate. And as the Magistrate aught to take good care of burials; so every man, especially if he have enemies, I would advice to have a great care of his excrement. But to return to our Conclusion, which affirmeth these excrements to live also: which at first sight appears a little harsh, yet to him that well contemplates the matter, it is so far from being unreasonable, that it is impossible it should be otherwise: Nay, what if it be said that the hair and nails do live a certain life propagated from the soul? It may be answered, that is, because they are as certain parts of the body; but if I say, when they are separated from the body, they live with the same soul they did before, this would be thought more strange: Well, this I will only say of the life of the Excrements, that unless they lived with the same life that the wights do in a certain manner, certainly they would want the vital spirit, of which, we have spoken of before. Moreover, who can deny that the nails and hair have life, that hath observed in them the augmentative or assimulative faculty? at lest who can deny it unto them, so long as they remain fastened unto the body, though they want sense, as the bones, and some other parts of the organical body doth? Now if they live while they are joined to the body, though sense be wanting; they shall live likewise, being separated from the body, as long as they are hairs and nails, keeping the same form they had before, and until they be converted into another species; witness the accidents, or substantial moods, which abiding still the same, depend upon the same fountain from whence they flowed; and no man can deny, but that the very form or figure flowed from the soul, draweth thence its life, which is propagated by the presence of the soul, by mediation of the vital spirit: And a man also may thus argue for any excrement. All excrements in the body, by means of some manner of digestion, have changed the form they had before that digestion, and put on another; as may be known by their operations and faculties, which are altogether changed, as for example: The excrements of a dog heal the diseases appertaining to the  and throat, which flesh and bones, his natural food and nourishment, in their own substance before their conversion, by what manner of way soever you prepare them, cannot do; nay, though they have been stinking and corrupt; which comes nearest to the nature and condition of excrements: And further, this curative faculty from whence & by which they effect this healing, they obtained not where else but from the soul of the dog; and therefore being introduced and brought in by that, it it wholly depends of the soul, and consequently cannot be voided of vitality or liveliness, which seems obscure and unperceptible to such as are ignorant in the Centres of things; which will be more expedient to a Philosopher to search after, than to suffer himself to be transported with the spirit of contradiction, which is nothing profitable to any ingenious Art And thus we will pass our fifth Conclusion.   

CHAP. VI CONCLUS. VI Between the body and the spirits there is a certain concatenation of spirits or beams, though they be never so far at distance: The like is also between the blood and other parts of the body, though separated from the body at any distance.  
IF we confirm and demonstrate this Conclusion, the greatest difficulty in this Art is cleared: For herein lies the very quintessence of all our Secrets; the which being established, there is laid a foundation whereupon all the precepts of this Art are built: And indeed, if what already hath been propounded, abide sure and unshaken, the ensuing difficulty will not much trouble us.  
But here it may be enquired of us what concatenation here we intent?  
For answer, when we affirm a concatenation of spirits or beams between the body and the excrements thereof, we understand thereby a perpetual flux of beams, proceeding after a peculiar manner from the body, and terminated as in a body, after a sort of kin and like unto it; as also very procally flowing from the excrements to the body: That there are such reciprocal Emanations, is easily showed; for the flux of beams being granted, and the impregnation of excrements by the vital spirit, for the reasons before mentioned, it must necessarily follow that both the beams, that is, both of the body and the excrements, are as not differing in nature and quality; so terminated upon one another, by the aforesaid means, rather than by any other: yea, if the form both of the body and excrements depend upon the same soul, as afore is proved, it will not be absurd to call the excrements (until they have utterly lost the form they have got in the body) either a part of that body, or something subordinate to the body; and therefore the vital spirit being affected in the excrements, is also affected in the body, which cannot be performed without such a concatenation. But here this general note is to be observed, namely, that the excrements of any part are peculiarly allied, and tied to that part whose excrements they are; and that the beams that flow interchangeably from these, do by a peculiar love embrace those that flow from the excrements of the part whose it is & via versa; for out of that part it hath drawn more plenteous spirits, and therefore hath greater affinity with it, which may be proved by experience: for if thou put exulcerating materials prepared artificially into the ordure of the prodex, it will be affected with extreme pain: It is not therefore to be doubted, but that the excrements are by reciprocal beams concatenated with the body, especially with those parts out of which they last proceeded: And upon this concatenation depends all magnetical Physic, which being well considered, there will be no great obscurity in the practical part; it further concluded, that the farthest distance doth not break this concatenation, which is so true, as it is that the virtue of the soul extends itself most largely, so that it is scarce contained in the place; for this concatenation depending upon the soul, must needs be extended according to the virtue of the soul, besides the other reason of this extension, where it was said, that there do most plentiful spirits flow from bodies, because of the great plenty of vital spirits which appear, in regard they need so great store of aliment, to the end, that what was spent in propagating beams, may, by the conduct of the dispensing spirit, be renewed in the body, the fountain of them: There is therefore no small store of these beams, because being thin, subtle, and easily dissipated, they need such store of food to the continual reparation of them. They extend themselves likewise very far, and work diversely (we not perceiving or knowing of it) and diversely are we affected in the hurting of them, being full ignorant of the causes of our diseases: And therefore in all sicknesses, the same spirit is to be rectified, comforted, and multiplied; and so may all diseases be easily cured, which we propound especially for Physicians to note and consider. And now there is no man will deny, but that what we have said of the excrements, doth also agreed to the parts separated from the body, as also to the blood; for there is the same reason in all, unless peradventure in the blood it appears more evident, because it is called in holy Scripture the seat of the soul or life, as having greatest store of vital spirits, and hurting most easily by the much flux of it. Amongst all other things that confirm this concatenation, that famous sympathetical unguent, commonly called the Weapon-salve, and also the Sympathetical water, doth by manifest experience clearly prove it; in despite of the vain and obstreperous Divines, that proclaim it diabolical and superstitious, whom both many others, and especially the learned Helmuntius hath put to everlasting silence. Nor did the wrangling Libanius, though he proudly railed after his manner, writ any better against this, than he did of and for the Philosophical Stone; how ignorantly and audaciously he carried himself in both, to the infinite prejudice of the Hermetical Commonwealth, none know so well as they, that have learned the true knowledge of things from the things themselves; but of this enough.  
Now of the parts of the body separated, he that doubteth may read in the same Helmuntius a strange story; I will give you his words. A certain man of Brussels saith he) being at Bolognia, did in a fray loose his nose; and going to Tayliacoza, a Chirurgeon living there, to consult how to have a new nose; and fearing the cutting a piece out of his own arm, he hired a Porter for a good sum of money to have one cut out of his arm; which being done, and the cure performed, the man of Brussels returned home: About 13. months after, he felt his nose suddenly grow cold, and within a few days after, it rotten, and fell quite of: And he, with many others, wondering at the strange chance, enquiring of the cause, it was found, that just at the same instant that the nose grew cold, the Porter at Bolognia died; the truth whereof, as Helmont writes, many at Brussels will testify. Thus far he. The like story I have heard from a Doctor of Physic, a friend of mine, who protested deeply he was an eyewitness thereof. Is not all our Doctrine here than confirmed clear as the light? was not that infitious nose as animated at first, so still informed with the soul of the Porter? neither had it any thing from that man whose nose it was now made, but nourishment; the power of assimilation which it had from its own proper form, it took not from the soul of him, but from the soul of the Porter, of whom it was yet truly a part, and who dying, the nose became immediately a dead nose, and began to tend to corruption. But who doth not see here most evidently our concatenation? Our Assertion therefore is concluded true by undoubted experience; from whence, as from a plenteous Spring, divers fair Rivulets do flow. Hence arose that glorious miracle of Nature, whereby a man may in an instant open his mind to his friend, though they be ten thousand miles distant, by means of a little blood, spirit, and flesh, a secret no way to be divulged to the multitude: Hence arose that lamp of life, which at any distance shows by its light the disposition of the body; and its voluntary going out, the death of the body, whence it was taken: Hence also proceeded that salt of blood, by its colour showing the same thing that the lamp did by its light: And hence also arose all natural philtres by means whereof the affections are moved, and after a certain manner tied, merely and truly natural. But of this enough.   

CHAP. VII. CONCLUS. VII. This vitality, or liveliness, lasts until the Excrements, Blood, or separated parts be changed into another thing of a divers species.  
ALl things which have their original from the Elements, after they are come to their perfection, do straightway go back again to the principles from whence they took their beginning; for it is established by the Providence, that what is begun by motion, shall never be partaker of state or rest: Yet doth not the thing immediately cease to be in that species wherein it is, until another form be introduced into the matter, which also brings with it new moods, and new operations. I speak not here of subordinate forms, which are known to be common to any species; the change whereof is not always required in natural changes or corruptions: Of the absence, or presence of forms, we can no way judge, but by the moods and faculties of the subject; we say therefore, that vitality doth so long last in the excrements, blood, and separated parts, as they are not changed into other things of a divers species; which being clear of itself, and by that which is abovesaid, needs no proof: yet this is to be noted, First, that things have more virtue and energy in their state, than in their declination; and the nearer they are to their absolute change, the less they work. Secondly, that every change of the substance doth not change the forms in things, where only the superfluities are taken away, leaving the essences (that I may so say) which lurk in a sufficient matter, well disposed and digested, and are full of the vital spirits of things; there the form is not only changed, but also more free than it was, and worketh more powerfully.  
Moreover, we see that some corruption is necessary to the furtherance of some operations; though this kind of corruption, if we will give it the true name, is rather to be called fermentation, for that by it the spirits are stirred up, and made more able to show their powers: But [est modus in rebus sunt certi denique fines, Quos ultra citraque nequit consistere virtus.] There is a mean in things, and certain bounds, beyond which truth cannot consist; therefore we must proceed very warily, while we labour to stir up the spirits; for while we digest them, and labour to make them more spiritual, we may utterly put the spirit to flight, which I have seen often hap in this Art, and in Alchemy. And than men, when they have erred through their own ignorance, they blame and calumniate the Art, making the saying true, Ars non habet inimicum nisi ignorantem.   

CHAP. VIII. CONCLUS. VIII. One part of the body being affected, or ill-disposed by hurting the Spirits, all the other parts do suffer with it.  
I Conceive this is a common and received opinion, by all Physicians allowed and confessed to be true; and therefore needs little proof: so that we shall only say thus much of it, That the cause of this compassion flows neither from the body, nor from the particular form of the part, nor from the likeness (unless likeness be so far forth considered which flows from the same or the like proportion of the spirit) but from the vital spirit, which goeth through the whole body, and is resident in every part thereof: For a disease terminatively is not of the body, but of the spirit; for there is no disease of the body, howsoever it comes, which happens not by the weakness of this spirit; neither can any distemper of the body last long where this spirit (by which all evils of the body are amended) flourisheth & is strong. This spirit is that nature whereof Physicians aught to be helpers, and upon which ground the Universal Medicine is built: And unhappy are those Physicians, and unhappily speed, who either neglecting or wronging this spirit, destroy all things by their violence, while they think to cure diseases, and which by opening a vein exhausted this spirit, and by purging the body from hurtful humours by rank poisons (which kill this spirit) thrust with those humours the soul many times out of the body. And there are they, that by their villainy and ignorance, have dimmed the glory of Physic, which being given over to vain, contentious and unprofitable disputes, have erred from the simplicity of nature; which though they be honoured of the giddyheaded multitude, because of their rich clothing, and popular applause; yet by the sons of Art (which by great labour, with prying into the Centres of things, have found that nothing is to be attempted against nature's will) they are esteemed no better than as the excrements of Physic, and so to be cast into the vault of perpetual infamy; but stultorum plena sunt omnia. But we turning to our purpose, say, that not only the other parts suffer with the parts diseased; but that if any disease, of what part soever, do last long, the whole body will be at length affected; else how could death follow upon a particular disease? The vital spirit is but one continuate through the whole body, and propagated through every part of it, that if it be hurt in one part thereof, it is hurt in the whole, as it follows.   

CHAP. IX. CONCLUS. IX. If the vital spirit be fortified in any one part, it is fortified by that very action in the whole body.  
THat which in the foregoing Chapter we said of diseases, we say here of Cures; for there is the like reason of both; and this Conclusion put for no other purpose, than to show caeteris paribus, that there is no odds whether thou apply the medicine to the part affected, or to another, provided by thy medicaments thy intent be to fortify the vital spirit: For if this spirit be fortified in any one part, the whole is fortified; because being of a fiery and heavenlye nature, that strengthening is quickly found in the whole latitude thereof; for it is impossible that so subtle, active, spiritual, clear, and aethereal a thing, should suffer any thing in any part, which it shall not very speedily suffer in the whole: The experiment whereof we see in outward poisons, which infecting the nearest spirits, straightways, unless the spirit be fortified, infecteth the whole spirit in the body; for it is impossible, that by the sting of a Scorpion in the foot, the substance of the venom should (as some dream) come to the heart; but because one part of the spirit being powerfully infected, the infection of the whole must needs speedily follow: So by the inflammation of any part, immediately follows a Fever, though the part inflamed be never so far from the heart. And as of Diseases, so we may conclude of Remedies: But that remedies applied to the part affected, do more good, and more speedily help, it is long of frequent egression of spirits in that part, the cause whereof look for in the following Conclusion. It is very necessary therefore that thou choose a part fit for thy purpose; for except thou do so, thou wilt be deceived & ashamed; for thou shalt not work everywhere alike: And therefore ponder well the following Conclusion.   

CHAP. X. CONCLUS. X. Where the Spirit is more bore or naked, there it is soon affected.  
THis Conclusion being most necessary for Practice, is of itself manifest, and followeth upon the Premises; for doubtless the more intimately any Agent is joined with the Patient, the operation is more speedy and better; for what can hinder action, but undue approximation? which impediment we here must study to avoid, seeking the vital spirit in his nakedness, that it may be the sooner affected by a due and convenient application, and may the more speedily be freed from things hurtful and extraneous, and so quickly change and rectify the whole body slipped into distemper: For, if where it is most naked, it be than freed from extraneous things, because it is not so fettered and clogged with evils, than certainly there (if one know the right subject) and use the right instruments, may it be made sooner to free the whole body from distempers: For, being fortified in one place, it will straightway be fortified throughout: For, as a disease is never truly, but when the whole spirit is affected with a sickly disposition (for till than it is but some spark in fier●, in the making or breeding) which disposition, at the beginning, affected but one part, and that affection not hindered, corrupted the whole; so must we also Philosophise concerning the recovery of health. But here are two things requisite; First, that thou cease not the application, until the disease be fully cured: For, if thou leave of before that time, the part that is yet infected (if the infection be strong) will again infect and corrupt the parts thou hadst made whole, and so leave thee to begin the same labour. Secondly, that one part answer another; for he that will happily cure diseases, must begin at the root: And if the root of the disease be in the head, than cure the vital spirit proper to the head; if in the stomach, to the stomach, etc. For although the vital spirit considered in itself, have no heterogeneal parts, but be , and whole, like the light, like itself; yet as it is in the body, it is varied according to the parts of the body by certain adjuncts which are very considerable: And therefore the rays or beams proceeding from the head, do in that disposition contain the spirit, as the head doth, as by the things already said may be gathered: The naked spirit therefore, affected with the dispositions of the head (if the root of this disease be in the head) is to be taken, and remedies applied to that. But before we proceed to other things, it will not be amiss to confirm the truth of this Conclusion by experience. There's no man doubts but that in the blood the spirit is most naked; therefore the Physicians know that the naked spirit in blood is sooner infected with poison than the spirit of any other part; for venom being put into a vein, doth sooner dissolve and loosen the whole frame of the body, than twice so much taken in meat and drink inwardly; yea, although it be taken fasting, and without any vehiculum, which confirms the truth of our Conclusion. I shall speak little more hereof, jest evil should ensue by those who are wickedly and maliciously inclined; only give thee this caution, that God is the revenger of all secret and wilful veneficiators.   

CHAP. XI. CONCLUS. XI. In the Excrements, Blood, etc. the Spirit is not so deeply drowned, as in the body; and therefore in them it is sooner affected.  
UPon this Conclusion the whole Art is grounded; and this being false, all fails; therefore remember well what hath been said: For he that well understands this Conclusion, will find no difficulty in the whole Art; therefore it had need to be confirmed with some reasons; whereof the first is this: The spirit is not so deeply drowned in the excrements, blood, and separated parts, as it is in the body, because in them it ranges abroad, as more at liberty, in that it doth not so much intent organical operations; for these organical operations do violently snatch the spirit inward, that being congregated, it may work more powerfully in secessu. But all organical operation being far from the excrements, blood, etc. there is no need that the spirit should drown itself so far, and so inwardly: Moreover the beams coming from the body in excrements, blood out of the veins and parts separated, stick about the superficies, surface, and outside, and are not alured and drawn internally, because that, as tending to destruction, the spirits address themselves, and make some stay in the superficies, where also the beams join themselves to their fellow-beams, and there rest, until at last the excrements, blood, etc. becoming clean another thing, are apt, either to receive those beams and the spirit that accompanies them, or to retain them when they have received them: Again, the spirits are more naked in these, especially in the blood, because when it was in the body, it had the spirits more naked, and scarce tied to the body, as appears evidently in blood. But some may ask how this reason agrees to parts cut of? for what privilege have they above other parts of the same kind? I answer: It is to be considered that now the door is opened, by which a more free egress is granted to the spirits, which now having broken their fetters, begin to wander abroad more at liberty: Again, some may object, that if this were true, than by applying things to a wound, we may cure internal diseases? To satisfy this, we must consider three things: First, that in every wound there is not only solutio continui, but also in the part wounded is an exotic and strange quality introduced, by means whereof the vital spirit is hurt. Secondly, those things that are applied to the wound, have no power to change the vital spirit, labouring of another evil disposition; yea, the Physicians expectation is satisfied, if one thing do perform one desired operation, and therefore they are content with the cure of the wound. Thirdly, if a thing good for another disease, whereof the Patient peradventure is sick, should be applied to the wound, it might perhaps hurt this more than it would help that; now reason persuades that we should first secure that which more urgeth. From these things the answer to the objection is manifest; for the spirit than labouring of a double distemper, Art commands first to cure that which most urgeth; therefore we principally attend the wound, jest Sideration should follow, or somewhat else bringing assured destruction; and for the same reason we apply not unto it things good for the other disease; yet I will add this, that it is manifest by experience, that many men by wounds have been freed from great diseases, and so that they never relapsed; namely, when the part affected being wounded, the things proper for the disease could also perform the cure of the wound: As if the head labouring of a Chronical disease, should be wounded, and the wound could be cured by Betony and Sage, there is no doubt but the spirit now naked, being cherished and refreshed with these remedies, would perfectly heal both the head and the whole body. Here also is to be noted, that they who dig the body with Cauteries, and keep the wound open a long time for the purulent matter to run, are ill advised that they do not apply unto the wound remedies proper for that disease for which they made the issues; for this being done, the Patients would without doubt in short time feel great ease, if the wound were made upon the part principally affected; especially if all the other things were accordingly done diastatically, and the matter that issues out were also used as Art commandeth. By this means it is certain, and found by experience, that the Gout in the hands, and feet, and other parts, may most happily and easily be cured. But returning again to the excrements & blood, etc. we say that this art useth these rather, and with better success than the whole body that is hurt; because the vital spirit being free and naked, easily receiveth and taketh impressions, especially from things agreeing with it. Therefore the Inventors of this Art mingled such things, though taken from other bodies with their medicines, (as in the common weapon-salve is to be seen, where they mingle with the ointment the flesh, blood, and fat of men, for no other cause than that being imbrued with these medicines and qualities of medicaments, they may the more easily help the hurt spirits: [This flesh, blood, and fat, is comprehended in the word Mummy] for by their likeness they do easily draw the spirit; 
according 〈◊〉 Crollius.  and being drawn, do change it according to the quality acquired: But it is not always necessary that the Medicine be mingled with those things that are taken from the body; for we see that the sympathetical water alone, and simple without any mixtion, will cure all wounds by the means of the blood of the wounds. But especial care must be taken, that you make choice of those things which do cure, not by qualities, but by their whole substances (as they use to speak) that is, by the signatures of their Celestial influences, or else ordained to such effects by the seminary reasons of the soul; otherwise you may easily miss the mark; for that fimilitude dispensed from their influence, because it passeth the like spirit, doth much advance the effects; and without this, hardly any good is to be expected.   

CHAP. XII. CONCLUS. XII. The mixture of the spirits causeth love and compassion; from that compassion love takes its original.  
THis Conclusion little or nothing avails to the curing of diseases, being rather directed to induce diseases, and procure love: It is also the foundation of all implantations; for where commixtion and compassion is, if that which is sound, draw unto itself that which hurteth another, without question that from which the hurtful thing was drawn, will be helped and cured with the loss and prejudice of that thing that so attracteth and draweth it. And this Conclusion needs no long proof, neither will I make many words about it, because of the dangers that may probably arise from hence; for from this fountain floweth the transplantation of diseases from one man to another, and from the dead to the living: It may also do harm, it giving cause to too much exorbitant lust, and the means to fulfil it. Now if this Conclusion were fully and publicly known, (which God forbidden) father's could not be safe from their daughters, nor any man from any woman, nor woman from any man, nor brothers from sisters, nor sisters from brothers; for the world would be turned upside down with philtre●s; and therefore I will say no more in this place; for to them that are curious and diligent searchers of nature, that which hath been, and shall be said hereafter, is enough. But before we come to handle the precepts of this Art, let us for an Epilogue to these Conclusions, and for the better understanding of what follows, advance one more Proposition, and that is this: The vital spirit is more powerfully drawn out of the whole body by those things that have the signature of the whole body, or have a sulphur like the sulphur of man's body: But from a part for a particular operation, those things do more vehemently draw: And when it is drawn, sooner communicates the spirit to another, which hath the evident signature of the part. This I say, to the end that by thine own industry thou mayst find Magnets for every particular operation, by means of this general rule. This therefore I think good to tell thee; of all things proceeding from the body, the blood and the sweat are most stuffed with vital spirits: Of the seed, I will say nothing, because without great incivility it cannot be had: But of one thing take especial heed, that as soon as they proceed from their bodies, they be committed to their proper Magnet; for as the common Loadstone is fortified, and, at it were, fed with iron, so are these Magnets, which apprehended and keep the vital spirits, until they commit the care of them to another thing; for if you will strive to keep them without their proper and due Magnet, two inconveniences will follow: First, they cannot endure any considerable time in their estate, because every moment they loose somewhat of the spirit. Secondly, without a Magnet they do not work so mightily, because for the most part the Magnets do much conduce to transplantation and communication, as we know by perfect experience; for in philtres thou wilt do little or no good without a Magnet, except perhaps somewhat may be done by means of fermentation of the blood and seed, and than either is to other in stead of a Magnet: But in other things, though happily thou mayst find a virtue; yet thou wilt never find so powerful operations, as if in thy work thou use Magnets: Choose them than convenient, and apply them the right way, and thou shalt perform wonders: But of this sat sapienti. And now of more sublime things, having put an end to our Conclusions.   

CHAP. XIII. Of the things necessary for a Physician before he undertake this part of Magnetic Cures.  
THere are many things necessary for him that intends to undertake upon him the practice of this Art, and to do good by it. First, he must know diseases; for how else can he cure them? It is true, the ignorance of the disease is not here so dangerous as in common Physic, because we here use external Medicines, and always comforting; and there internal, and for the most part not voided of poisonous qualities; but though it be not dangerous to the Patient, yet it may be a shame to the Physician. He than that is well seen in the knowledge of diseases, let him next seek the part first and principally affected; for if this be unknown, he shall never do any thing to the purpose. He must also have absolute knowledge of Simples, and know as well the internal as external signature of things, whereby th' simples are signed, as well to the parts of the body, as to the diseases; for we use none but signed things to this Art: But signature being double, to wit, External and Internal, we will use those Simples that are externally signed, as being best known to us, except Experience, which is always to be obeyed, be to the contrary. He that knoweth the nature of Simples, cannot be ignorant of the time fit for the sowing and gathering of them: But this Science cannot be thought sufficient without Astrology; our Physician must therefore be skilled in the Planetary diseases and Plants, that so he may oppose those with these; yet so, that to diseases (whether strong or remiss) he be sure to oppose a Plant of a superior degree: In a word, he must well understand the secretest natures of men and simples. I deny not, but one day this Art may be manifested, and very easy; but as yet it is in its cradle, and lies lurking in the secret desk of some men; and therefore he that will attempt it, must of necessity, from the aforesaid Conclusion draw some particulars; yet I would advice all men by the way, that in the interim they would minister inwardly such things as are comforting, proper for the disease, that so the cure may be safelier, sooner, and more pleasantly done; yea, if peradventure sometime in some diseases there must more violent things be given (which we must ever avoid as much as we can) yet this comfort we have from this Art, that by it nature is strengthened and kept from being overthrown by violent things; which consider how much it imports. Moreover, I would persuade, that until safer purgations be found in this Art, thou wouldst be content to use these following, or the like, as the disease requireth; for these do not much travail the vital spirits, and work without nauseousness and gripe: Hitherto I have kept them secret.   

CHAP. XIV. Of Purgers and Purging.  
IN as much as the vital spirit being fortified, can by its own power free the body from noxious humours, it may be doubted whether in cures done by this Art, Purgation be to be premised: But for the further and speedier dispatch, we will admit to begin with Purgation; for the oppressed spirit is relieved, and is made fit, being helped by our Medicine, to do the other things; and when it is free, it is more easily changed and reduced into its former estate; for there are some of the Philosophers, which before they give a Dosis of the great Elixir, first think fit that the cure may be more easy to free the body by purgation; how much rather than in this Art? Now whether it be best to do it by the common and ordinary ways, or by Diastatick, it may be doubted: Well, first it is to be considered, that there are very few Simples violently purging, that do not hurt the vital spirit by their great proportion of venenosity. Secondly; there is not yet found any medicine purging magnetically (except some ointments commonly known) which utterly wants all venomous qualities; and therefore I would have them quite forborn, because they may be cause of more mischief, than if they were given inwardly: But unguents or oils may be commodiously used, if the disease lurk in the stomach, intestines, mesenterics. I will give an example of one that doth gently lose the belly: Take Aloes hepatick, lb. Myrrh ℥ 5. pour half a pound of the gall of a Bull upon them, and draw of the oil in a retort, which thou mayst use per se, or in form of an unguent, anointing the stomach, and all about the navel therewith; and afterwards, covering it with a sponge, wet in the oil, or ointment, and thou shalt have a benign and harmless purgation, that works without all nauscousnesse or gripe. There is much speech of an herb in the West-part of Ireland, called by the Natives Mackenbuy; and from men of credit I have heard it reported, that if any man carry this herb about him, it purgeth him strongly enough, without any gripe: But that it doth not this by way of corroborating the spirit, it appears in that, if one carry it too long about him, it breeds a dangerous flux. There are that ascribe the same power to Petum, or Tobacco, if it be tied to the flank: So the milky juice of Tythimale, mixed with salt, and put into the new excrements of the belly, doth violently loosen, but not without pain; yet these things must be warily used, neither is it safe to apply any medicine that purgeth vehemently, to the vital spirit nakedly, either by excrement, blood, or any other means.  
We will therefore prescribe some things to be taken inwardly, which are benign, and agreeable to nature, till better may be found out. The first shall be the Specifical Purger of Paracelsus, which is good almost for every disease, whether the operation be according to Crellius, Hartmannus, or Tenzelius: Also you may use Mercurius vitae; if for a vomit, precipitate the powder by common water; if by siege only, than precipitate it by oil of Tartar, and after precipitation, wash it well: If afterwards it be sprinkled with oil of common salt, and so left in digestion three or four days, and than once or twice washed, it purgeth gently and universally, which is an high secret in the Dropsy: Moreover, if common ☿ vitae be well ground with common decrepitated salt, and again washed, and this work be thrice repeated, it leaves much of his violence: Also our Specificum purgans of our own invention, is of no small moment; for it draws the humours sweetly out of the whole body, and opens obstructions. Angelus Sala his Chrystallum lunae, freeth the body benignly from all waterish humours, & wonderfully helpeth the Dropsy: Our ☿ coelestis of all Minerals most benignly purgeth the belly, it is fit for every one; it opens obstructions, and freeth the head from humours, it strengthens the stomach; neither are there any symptoms to be feared, as there is in all other ☿ als. The preparation is thus: Take of common ☿ precipitated white, dulcified with often washing, and dried as much as you will, of oil of vitriol as much as will make a paste of it, and put them in a glass, and set it in the Sun for 14. days; than take it out, and dry it, and sprinkle it with oil of Tartar, as before; than take it and dry it again, doing as before the third time; than wash it to a pleasant tartness, dry it and keep it for thy use: The dosis is from 6. grains to 15. according to the age, disease, and habitude of the body. It purgeth only by siege; neither is there fear of salivation, though necessity force thee to use it often.  
The glass of Antimony, purging only by stool, is a most noble remedy in all melancholy diseases and affects of the head; neither is it far from a special Purger, and therefore may be safely used in every disease that requireth evacuation: It is made of the powder of vitrum Antinoonii, made by itself, by irroration of the oil of Vitriol, even almost as our ☿ Coelestis was made in this manner.  
℞ Vitrum Antimonium ℥ 1. of oil of Vitriol as much, mingle them well in a glasse-morter, and dry them by the fire; this do seven times, each time drying them well; at last, the powder being dry, have in a readiness a spirit of wine made thus: ℞ Mastic ℥ 1. very good spirit of wine lb 1. digest them together four days; than decant the spirit of wine, and macerate the prepared powder of Antimony in it for three days; than put altogether in an earthen pot; make it hot, and kindle the spirit of wine, ever stirring it with a spatula, till the flame cease, and dry well the powder that remains. The dose is from four grains to six. But now I will show thee the best preparation of Stybium that ever was; it is an universal medicine, curing all diseases; and if any thing can stand in stead of Aurum potabile, this may, though it be somewhat weaker: I have written it in dark words, jest the unworthy should meet with it: It is made of Hungarian Stybium by the multiplied fire of nature, calcined into most white powder. Take heed of the fume, which will be much; but if by this calcination thou dost not find the weight increased, thou hast erred; therefore put it into the fire again, until it increase in weight; than is the calcynation done. Take of this powder ℥ 1. of the spirit of the highest vegetable lb 1. mix them, and digest them twenty days, or a month; than decant the liquor: The dose is from ʒII to ʒIII, and so to ℥ s: A profound secret in all diseases. If thou hast a mind to make use of the powder remaining, than calcine it as before; the calcination is soon done, and the powder will be increased in power and weight; so hast thou a perpetual mineral of health. I have said much to thee, if thou understand me; neither dare I speak more clearly; use it to the benefit of the poor: If thou understand the sense rather than the words, I have shown thee the way to greater matters. Further thou mayst use our mineral Panchymagogon in all Obstructions, Dropsies, and the like affections: It is made of ☿ vitae, vitrum Antimonii prepared as before, ana ℈ TWO: ☿ coelestis ℈ III: Let them be well mingled, and than with the spirit of common salt saturate with gold, let there be made a paste, which dry, and sprinkle again with the spirit of salt; do thus thrice: at last infuse this powder in the spirit of wine, digesting it three or four days; than heat it so that the spirit may take fire, and stir it with a spatula till the flame cease; than dry the matter and pour on it spirit of wine, and do as before three times; than dry the powder, and keep it: The dose is from six grains to ten, as seems good. In some diseases this may be mixed with the resina Scammonii, so will it neatly purge all the humours of the body: These are taken out of the family of Minerals, than which there can be not better given; out of the vegetative family many things may be taken: The chiefest I use, follow. I cannot too much commend the Resina Scammonii, whether it be taken by itself, or with Tartar vitriolated, or Crystalline in a convenient dose, or whether you add unto it Antimony purging downwards; but than you must use less Crystal of Tartar; as for example: In an intermitting Tertian Fever, the body being indifferently disposed to Purgation, give the resina Scammonii 12. grains; of the glass of Antimony purging downwards 2 or 3 grains; of Crystal of Tartar 6 grains, thou shalt certainly cure all Fevers: But this medicine must be given before the Paroxysm, that Nature and the Physic may work together: If need be, let it be repeated; besides, thou mayst  the dose according to thine own judgement: This doth likewise cure continual burning-feavers, if it be given the first and second day while the Patient is yet strong; thou mayst, if thou wilt, afterwards use some Diaphoretical, especially of those that procure sweat, not by colliquation, but confortation, as the aforesaid preparation of Antimony. Out of what hath been said, thou mayst learn to make a Panchymagogon, if thou know how to vary the dosis of the ingredient according to the variety of the humours: Thou mayst also use the extract of black Hellebore for all melancholic diseases made by white wine, especially in the suppression of the Menstrua's, and all diseases arising from thence: And thou mayst add to these the rosin of Scammony: so shalt thou both hasten the operation, and take away the nauseousness which often proceeds from the Hellebore: That which is by Rulandus called the golden spirit of life, is good for many diseases: It is made with a strong spirit of wine, drawn from the Trochisques of Alhendale, or the tincture: The dose of the tincted liquor is from ℥ sem1. to ℥ 1: Thou mayst also in all diseases of the Liver or Mesenterics use with good success our extract of Rhubarb: It is made with the water of Cichory, whereunto is added the oil rectified from his salt, together with the salt thereof, all digested till they be united: It is given in water distilled from the extract, or in Cichory-water, from the quantity of ℈ 2 to ʒ1: Steep some Rhubarb in Cinnamon-water, which press forth, and still in a glass limbeck inbalneo, till the phlegm be drawn of; the substance remaining like honey, keep close stopped, good for Cramp, Gout, or Melancholy, Park. 159.  
Also our spirit of health helpeth many diseases, especially in diseases of the Spleen, Hypochondriack passion, and all melancholy diseases, windiness, as well of the stomach as intestines, and in the diseases of the Mother, which I have used with great success; it is thus made: Take of the strongest spirit of wine lb 1. Sennae Elect. ℥ 2. Black Hellebore prepared according to Hartman ℥ 6. Oleum anisi & faniculi ana a few drops. Bruise the Senna and the Hellebore, & macerate them in the spirit of wine, putting often upon them the said oils for 14. day's space; than take them out and press them, and put as much of the new species as thou didst at first; digest them and press them again and again; put new as at first, doing all things as before: After the last expression keep the spirit for thy use: The dose is from ℥ ss to ℥ 1. I have likewise used Caryostinum chemically prepared very happily: The chemical oil of Aniseed taken in broth or in wine three or four drops at a time, at the most, healeth the same diseases: The Extract may also be used made thus; infuse the seeds bruised 24 hours in the spirit of wine; let it stand as long in balneo, than press it forth, and distil it in a glass, the residence keep for use against the Epilepsy, Spasm, yea Madness; Park, cap. de Aniso. The chemical oil of Rosemary is commended for many griefs, but one drop or two at once: Also an oil made by insolation thus; ℞ the flowers, and put them in a strong glass well stopped, and digest them in hot horsedung 14 days; which than take out, and unstop it, and lay a fine cloth over the mouth, which put in another strong glass, and an oil will distil, which is a most sovereign balm for benumbed joints, consumption, tisick, the whites, pestilence, jaundice, dim eyes, obstructions, wind, hypochondriack passion, indigestion, etc. Park. 77. Lavender also is commended for many griefs: Make therefore according to the former directions, either an extract or oil: It is good for Apoplexy, Epilepsy, Sppor, Convulsions, Palsies, Syncopes, and strengthens the stomach, opens the liver and spleen, provoketh the menstruas, good against the Colic; but the oil must be sparingly used, because of its fierce piercing spirits.  
For Vomits, I use the common ones, necessity forcing; but I prefer that aqua benedicta Rulandi, described by Hartman in his Chymica Praxi: It is made of Antimony and Vitriol ana, and twice or thrice as much of Sal Niter into Crocus metallorum, which being tightly sweetened, is given by infusion ℈ 1, or somewhat more, as the sickness requires in ℥ 3 of whitewine. The Vomitorium Conradinum Crollii is not to be despised. The coagulated Asari described by Hartman in the diseases of the stomach and mesenterics, when there is need of vomiting, is very good: The cold Purgers of Angelus Sala, in continual and burning Fevers, is an excellent remedy: ☿ vitae both vomiting and purging in rebellious diseases, is excellent also whilst the party is strong: Also the extract of white Hellebore given in a convenient dose, cures all pains in the head that arise from the stomach or the lower parts. And so much for Purging.   

CHAP. XV. Of Phlebotomy.  
FIrst understand, that whatsoever Medicine may be used in other Physic, may also be used here. And as for Phlebotomy, first to them that contemplate the depths of Nature, and behold the inmost causes of things, it may seem too frequent Phlebotomy came into use amongst Physicians: Especially if the opinion of them be true, that say blood doth not putrify, which is true both in reason and experience: For blood corrupted, ceaseth to be blood, and degenerateth into unnatural humours, which are to be purged, not by letting of blood, but by sweat or purgation, as the matter requireth. But perhaps they will say they do it to cool the body; yet it is scarcely agreeable to reason, that blood should be a cause of a feverish or preternatural heat; unless peradventure the spirits that have their seat in the blood, be stirred up by fermentation, which is seldom done 〈◊〉 neither lasteth it, except choler be joined therewith; which being purged away, the motion and heat are presently quieted and allayed: or it may be, because sometimes too much blood grieveth the body, and so begeteth Fevers: But to that I answer, that such are not to be cured by Phlebotomy, because a Physician must ever follow nature, and never stray from her laws: And Nature hath showed another way, that doth not trouble the body like Phlebotomy, and that is, to want nourishment; for whiles the body is not nourished, the blood is consumed, if it be not repaired by Aliment; therefore take away Aliment for the time, and nature will consume the blood, without either troubling the humours or the body; and therefore sage Hypocrates prescribed slender dyers. But if thou say the body cannot now be nourished because of the malignant humours that infect the blood, thou sayest nothing; for why dost not thou throw them out by purgation? It may be thou wilt say, there appears no concoction; yet Hypocrates purgeth the turgid and swelling humours. But who seethe not how much ado may be made about the concoction of humours in Fevers? What if I affirm, with P●racelsus, that there can be no Fevers at all without fermentation of the humours, which is as it were the very top of concoction: Do I not speak reason? For what else but fermentation could breed such a heat, and stir up such troubles in his body? Choler, if it be an humour, yet it cannot grow hot, but either by external fire, or fermentation. Some prattle that putrefaction can stir up heat, but this is a trifle: Let them tell me how putrefaction, which is a certain corruption, can 'cause heat; and whether this effect agreeth to all putrefaction? They dare not say so, for sense would convince them; for it agreeth only to moist things when they putrify, and yet not by reason of putrefaction; neither is that the adequate cause, but Fermentation causeth heat: For look how much it putrefieth, so much the heat decreaseth, as it is plainly seen in all moist things putrifying; and the reason is, because look how much corruption prevaileth, by so much fermentation is extinguished: But let us hear these men's definition of putrefaction; it is (say they) the corruption of proper and natural heat in every moist thing by a strange heat, as of the ambient; or according to Galen, it is change of the whole substance of the body, putrifying to corruption by external heat. The first supposeth that the proper heat of a thing can be dissipated by an external heat: But than let them tell me how heat, as heat, can work upon heat; what if it do not first dissipate natural heat, but consume radical moisture? For the property of heat is not to work upon heat, but upon moisture its passive quality: Now if it work upon moisture, it drieth; but drying hinders putrefaction. Again, if it first work upon moisture, proportionally with the moist it consumeth that which is hot, or heat itself; therefore there is so much heat lost, as the moisture left requireth: And so it seemeth that external heat is not the cause of putrefaction. Look upon other things that putrify; doth not heat by drying hinder putrefaction? and doth not natural cold sometimes advance it? yea, and surely it aught to 'cause it, if it consist in the corruption of heat, and that in moisture; for what can destroy beaten in a moist body, where there is nothing but moisture left, except but cold? Moreover it seems that putrefaction cannot proceed from the corruption of proper heat. For if this were so, than the more the proper heat should decrease, the more the putrefaction prevaileth, and so would be perfected when the heat were driven clean away: But who seethe not the contrary, that putrefaction ceaseth when heat is clean gone? do not those things that have the lest portion of this heat, last longest without putrefaction? But that we may come to that heat that takes its original from putrefaction (as these men would have it) of which is now all the controversy, let any man tell me how external heat can stir up a greater and more intense heat? How do dunghills putrify (I speak after their manner) in the wintertime, and have more heat than either the proper heat declining, or the ambient can stir up? Nay, they putrify sooner in the Winter than in the Summer, if they be laid in great heaps: And whence is that great inflammation in Fevers? not from the internal hear, saith Galen, but from a strange adventitious heat; but whence it comes, or what it brings into the putrid matter, neither he nor any else can tell. But from the definition it is clear, that putrefaction cannot be the cause of heat, because it destroyeth heat, and is introduced from an external heat: That which is putrid is only than the subject of the heat, which presently passeth away according to the intention or disposition of the matter: neither lasteth it longer than the cause is present; and how these things agreed to Fevers, let them look. Now as to Galens definition, I wonder why he so unadvisedly and ridiculously made the body putrifying to be the subject of putrefaction? whether in the bringing in of all putrefaction is there a putrifying body necessarily pre-required? And therefore that which is once sound, is for ever free from putrefaction. But external heat is by him called the cause of putrefaction; and therefore it shall be the cause of heat in that that putrefieth: But putrefaction itself cannot be called the cause of heat; yet I would feign have some of them tell me how moist things can putrify without fermentation going before? & where shall the putrefaction of humours at length stay but in corruption? And therefore that which is truly putrified, is not the same that it was before putrefaction finished, but is changed into another thing of an inferior order, because of the heat that is gone: And so choler putrefied is not now choler, but another thing colder than choler; and therefore cannot 'cause a Tertian, which depends of choler, as appears by the excrements. Besides, putrefaction is always accompanied with stinking (by which I do not understand that odour which is to us unpleasant; but that which agreeth not with things in their proper state) but who ever saw stinking choler avoided in Fevers, except it were mixed with some things that did truly putrify? whereas the faeces of the belly, though they had an odious smell before, yet being putrified, they have a most pleasant odour, as experience testifieth; and therefore the putrefaction of humours is not the cause of Fevers, but fermentation; which being the height of concoction, doth always (other things requisite being present) invite to purgation. In sum, I would feign ask those supercilious Masters one thing, what concoction they expect in a putrid humour? Can Nature bring a thing back from corruption? Can it ever be in better state than now it is, if it be putrified? Is it not natures work to perfect the work begun, unless her intention be led aside, or be hindered? The truth is, these men are too subtle to see the simplicity of nature. But now, how if all the strife be about the name? and how if Fermentation be by them called putrefaction? I will not stand upon this, if so be they confess that concoction in Fevers need not be expected; and that by timely purgation they provide for the life of the Patient, which is often lost by needless letting of blood: But of Fevers more in another place.  
To return to Phlebotomy, whence we have long digressed, against which some do further urge, that considering the whole latitude of nature, they found no medicine that draws blood; whence they infer, that if blood-letting had been necessary, provident nature would have ordained somewhat to that purpose, who labours rather to keep the chariot of life with the body: Moreover, they ask how any man dares be so bold to draw blood from a cacochymick body, seeing themselves grant truly that blood is the bridle of the humours; they will say that nature being disburdened, will the speedier rise up against the humours; but foolishly: as if one should take away a soldier's weapons, and than bid him to set upon the Enemy, promising him by this means the Victory, would you not think him mad? How much less is he, that robbing nature of her Arms, bids her make head against the enemy? yea, but many have amended upon letting blood. I deny it not; but that was not the cause of the recovery, but natural heat, or the vital spirit stirred up by motion, set upon, and conquered the disease; which heat by any other motion, might have been better stirred up, especially by Purgation at the beginning, when there was strength; by which means there is not only induced a motion exciting the spirit, but also the cause of the disease being partly taken away, the part is much relieved. Thus you see the madness of them that are so forward upon every occasion, time, and age, to let blood; whereupon, how many dangers follow, I appeal to Experience. And this is the true cause why Fevers are so seldom cured.  
But is Phlebotomy wholly to be condemned? Is it not in some causes lawful for a Physician that follows nature, seeing that she in some cases (as by bleeding at the nose, etc.) expels blood that is troublesome? Yes, it is at sometimes, and upon some occasions needful; but the conditions aught to be observed, that are fetched out of the cabinet of nature. First, that it be never done but in a sanguine body not too much filled with preternatural humours. Secondly, that it be done whilst the strength is constant, under which condition is comprehended the age, sex, time of the disease and year, which when they weaken forbidden Phlebotomy: Thirdly, that it never be done successively, that is, two days together, let Avicen say what he will; for a double motion is too great, and operates too violently, especially in Fevers, and troubles nature very much. Fourthly, in particular eruptions, either in their making or already made, you may do it more freely. Fifthly, in diversion, if the disease require it. Sixthly, In Fevers, when nature shows the way by bleeding at the nose, or at other passages, provided if she do not evacuate enough of her own accord. Seventhly, if the natural flux of women be stayed, it is permitted (until nature can by fit medicines be brought to her course) for the avoiding of diseases; but there must great care be taken to open the passages; for nature knows better how to govern herself than we do. And in these cases, and upon these conditions, it is permitted; but except in a case where a particular irruption urgeth, as sometime in a Pleurisy and a Squinancy, I would always prefer Fasting before Phlebotomy; yet before this, if the indication command, I would free the body from the humours; for so nature would naturally be eased: I would Physicians would follow nature, and leave of one to swear himself a slave to Galen, another to Avicen, a third to Paracelsus: These men were great, but when they strove to defend their own Opinions, they often erred. So much, etc.   

CHAP. XVI. Of Cauteries.  
CAuteries are used of many, that either know not, or consider not why they use them: And this manner of evacuation of all now in use is least natural, especially when it is used by way of preservation; for it weakeneth the member, it opens a way for the vital spirit to go out; it altars the whole body by wasting the natural heat; so that almost all that use it, are either of short life, or else growing fat, and disabled for the duties of life, and fall sooner than they should into old age: For whereas nature thought good at first to make so many Emunctuories for the body of man, these men by making more, stir her up too much: Hath not God given medicines to purge the nocent humours by natural Emunctuories? and we to make others for ourselves, is this to follow nature, or to go quite contrary to her? They will say they do it to evacuate humours, which else would 'cause a disease: And have not we other means in imitation of nature to do it? But if they be once evacuated, they will come again, they will indeed, if thou know not how to fortify nature: They are fools, that intending to cure a disease, are constrained to make it far worse: For my part I never saw any one by this means sound cured; I have seen many weakened. But are these Fontenellae, as they call them, utterly to be condemned? Surely if the humour be impact in a member not extremely weakened, peradventure I would admit them; likewise to intercept a humour coming to a weak part until the part be fortified: Also in aversion thou mayst use them for a time, but warily, but it is better altogether to forbear them. If thou wilt follow the trivial ways, than do it not in a weak body, nor in a child, except for a short time, nor in a weak member, nor in a body extremely cacoochymical: But if thou do use them, than handle the purulent matter that comes from them according to the precepts of this Art, and apply to the wound those things that are especially proper to the disease, and than thou mayst do wonders: The same is to be understood of blood drawn by Phlebotomy, by which thou mayst do great matters, as shall be said in the Chapter of Blood.   

CHAP. XVII. Of Confortative Medicines.  
IT is a goodly thing to proceed to a work with consent of all nature; and to that end we have first and briefly spoken of the best and most famous evacuations: now of Cordials the which are inwardly to be taken, it being impossible, but that the disease should be cured if the vital spirit be duly fortified as well within as without: we will therefore lay down some most secret and universal things: And first the true Bezoar is to be admired, which without any preparation yields a singular cordial, comforting the heart and principal members; yet experience shows us that it is much better when it is reduced to a Magistery; the dosis is from 4. grains to a ℈. The same judgement is to be given to the natural white Balsam of Peru, of which Monardus hath discoursed at large, whom thom mayst safely follow: The not vulgar preparation of Coral and Pearl we will hereafter speak of, in the interim take some compounds. And the first shall be a Diatherion, commonly called by the Inventors' name (Gascoyne's powder) which secret he sold to the Bishop of Worcester for 300 l. I will give it freely. ℞ the toes of Sea-crabs boiled; beaten them to powder, which must be done the ☉ and ☽ being in Cancer: Of this powder take ℥ i of the Magistery of Coral and Pearl anaʒii. of the true Bezoarʒi. make rolls with the jelly of viper's skins, or if thou wilt, of the flesh of the whole vipers, which is as good; and being dried, let them be made up again, and dried with the same jelly, the oftener you do it, the better: The use of it is to beaten it into powder, and to give from ℈ i to ℈ two. almost in any disease repeating it often: In poison thou mayst give from ʒi to ʒii. But if thou knowest how to calcine the Crabs claws, Coral, Pearl, and Bezoar with the fire of nature, it would be an admirable Alexiterium indeed, and far more precious than any gold: The second Cordial shall be our precious Diarrhodon. ℞ of pile rose-leave as much as thou wilt, bruise them well in a mortar until they be in an even mass; and to every ounce thereof put of the extract of Cinnamon made by Rose-water, and of the extract of Cloves and. Mace made by the same water ana ℥ i of the extract of Musk and Amber made together, so that the Amber be three times as much as the Musk ℈ two. (This extract is made by means of a very strong spirit of wine drawn of in a gentle balneo to the consistence of oil) Of the salt of Coral and Pearl ana ℈ iiii. of Aqua magnanimitatisʒss: of the burning spirit of Roses ʒiss: let them all be well mingled and insolated in a glass vessel, and stopped all the rest of the Summer; about the end of September put them in balneo for a month; than separate the faeces, and thou hast a Kingly Medicine: The dosis is from ℈ s. to ℈ i It doth miraculously strengthen all the bowels, defends the health, strengthens the seminal powers, and brings them to a fruitful disposition. But to proceed from the flowers of Caltha loortensis (marigolds and the darkish read clove-gilly-flowers, there is made a special Cordial, especially if you add the third part of the Extract of Saffron; let them be all drawn by a spirit of wine Cariophilate, according to Art Paracelsus his great Confortative good against most diseases of the body, is so and described by Crollius, with a long relation of the virtues. The preparation of Queen Eliz. rectified Amber is this, viz. ℞ of the best Ambergreese ℥ i. elected Musk not sophisticated ʒi. of the whitest Sugar ℥ s. pulverize them according to Art, imbibe them with the burning spirit of Roses, and grind them together till they be in a reasonable soft past. Put them in a close vessel to digest in the sun till it be dry, than imbibe them as before and dry it, the oftener the better and stronger will the Medicine be; the dosis the quantity of a great Pease in distilled water of Satyrion impregnated with his own salt; it comforts all the inward parts, it moistens the body by increasing the radical moisture; it increaseth the power of generation, and cureth them that are barren of either Sex: The spirit of Soot is of great force also rightly prepared; the manner how is extant in Hartman, where he speaks of Confortatives in his Chymica jatrica, about the beginning: And though the power of these be not so great as to deserve the name of universal Medicines, yet experience shows their power to be very great, and that they are always used with good success But to enrich this new Art with an unvaluable Treasure, we will teach the calcination or dissolution of Herbs, Stones, Minerals, and Metals, wherein every thing may according to his own nature become an universal Medicine, and being exalted, work according to its subject; so that they shall equal the true Aurum Potabile, which appears springs from the same root. And here Reader know, that our words are not otherwise to be interpreted, than out of the Books of genuine Philosophers; but not like Quercitan, who though otherwise a great Scholar, speaking of Theriaca in his Pharmacopaeia dogmaticorum restituta, calls the spirit of wine the fire of nature, and the salt of the Earth, the salt and sulphur of nature; as if nature did use the spirit of wine to the generation of all things, and played the Chemic in the salt of the Earth. I do not deny but the whole Earth, and principally the salt, is the receiver of the sulphur and Mercury of nature, yet hath it no more than is sufficient for itself; and as soon as it hath it, it immediately giveth it to another: We have nothing to do than with the salt of the Earth, the spirit of Wine, or any vulgarly known salts and spirits whatsoever. It is far another matter, which the blind, that are hindered with many operations, cannot see: Now how this calcination worketh miracles, I will tell thee: When here at London I did lahour about the calcination of Coral in a naked fire, in a strong reverberation four days and nights, and could by no means get them to be read, I gave it to the Glass-maker's to keep it a time in their fire; and when they had tried it four days in their fire, found it only a little yellow on the outside, having in taste a little saltish sweetness: Whiles I was troubled at this, comes to London the most learned and ingenious Sir Hen. Merchant and complaining to him of my Coral, he told me that in 8. hours' space he had calcined 8 ℥ s of Coral into a reddish colour, which putting the spirit of wine to, yielded a yellowish tincture, whereas mine yielded no tincture at all; which when I heard, I told him the secret was better than Aurum Potabile: And thence forward I gave myself to natural calcination, trying the several Families of things and learned to multiply the fire by art; whereas before I had only known (and that not long) the calcination of natural gold; so by trying many things, Experience taught one thing after another. If therefore thou know nature, I will show thee her naked, as I have often, to my great content and happiness, seen her; yet I dare not be so irreligious towards her, as to prostitute her to the view of the ignorant and unworthy, an offence never to be expiated: But to the studious and lovers of truth, I will show a spectacle, that shall not like Diana transform men into Hearts, but into Angels: Two things only must be supposed, as foreknown, viz. the Philosopher's fire of nature, and water of life, which though to many unknown, yet to the punctual followers of nature, will demonstrate themselves out of the context. Than to understand this natural and abbreviated calcination, two instruments are necessary for us, if we mean to gain time. The first is a great pair of bellows; if thou know the fire, thou canst not, except thou be very stupid, but understand the bellowss by which thou mayest extremely increase the fire: The second is a collatory vessel, artificially composed of Asbestinum, alias called Pili Salamandrae, vel Pili Diaboli, which is easy to be procured: But though this be also unknown; yet in many things thou mayest operate without it; but in that second preparation of the salts of Herbs, by which the Species doth manifest itself in a glass after calcination of the Plant, it cannot be wanted, as also in the whole preparation and calcination of gold it must be used, if any good end be desired. And now we will descend to the practice, beginning with Plants; and because they are prepared all after one manner, one Example will be sufficient. Thus than may be composed a truly noble & most excellent Cordial of Roses, viz. Take Roses gathered in their Balsamic time, either bruised or unbruised it matters not; put them in the colatory vessel, the orifice well closed as with Hermes seal; than hung them three months in a digesting fire, take heed thou spoil not the materials with too much fire: After the third month bury it in the belly of a great horse for six month's space; after digest it again till the gross and impure substance be separated from the pure; so hast thou a royal cordial indeed, whose virtue yet if thou please, thou mayst augment thus: Take a good quantity of Roses, dry them at our fire, at length increase the fire till they be calcined to pure white ashes; than with water extract the salt, evaporate the water, than put the salt in a colatory vessel, whose mouth must be surely sealed up; let it remain three months, as thou didst the above mentioned Roses themselves (than bury it in dung, which must be new every fortnight or 3 weeks at the furthest) for the space of six months; than take it out, and put it again to the fire of digestion, till the species begin to appear; which will assuredly follow, if thou know how in the calcination and evaporation to keep both the volatile and fixed spirit; without which, nothing can be expected concerning the Idea; and mix a sufficient quantity of this with the other clyssis of Roses; so shalt thou have a more excellent Cordial, exceeding good for all hot diseases, and to restore the radical moisture. And thus mayst thou make the true clyssis of all Herbs, every Extract working according to the nature and true intention of that herb from which it was taken; yea, their virtues be by the above specified fire of nature and freedom from their Faeces wonderfully multiplied and enabled; neither can they be purged from their impurities, but by our fire.  
Next we will come to middle Minerals and stones, which all yield their extracts after one and the same manner; let Coral be the example: Than ℞ as much Coral as thou pleasest, sprinkle it on a calcinatory vessel to the thickness of a straw, put it to our fire, and stir it up with our bellowss as much as thou canst, and so multiply the fire till thou see the colour changed; but look that the surface be equal, the calcination will be the sooner effected, and so suddenly beyond expectation; thus do 3 or 4 times, for so it will sooner let fall his tincture into the wine; which when it hath done, and that it doth give no more, repeat the calcination as above, and with a new spirit draw of the tincture, or with the same till it be extremely read; than mix all the spirit of wine wherewith thou hast drawn the tincture together, and draw them to the consistence of oil: And thus mayest thou draw the tinctures from stones, middle minerals, and salts, infinitely increasing their strengths: And Pearls thus calcined will truly cure an Hectic Fever. Now we will proceed to Metals, and propound for Example the true Aurum Potabile, so much magnified amongst the Philosphers; to effectuate which, we must begin also with calcination by our fire, as before expressed; than briefly thus: ℞ of Mercury made menstrual by calcination, and subtly prepared by sublimation, that it may become sharp & piercing, 12 ℥ s. of Solis refined by frequent fulmination, and drawn into thin plates one ℥. upon which in a glass vessel pour some of the Mercury, about the fourth or fifth part; set this glass shut up close that nothing fall in or out of it when it is stirred or inclined in a lukewarm heat in the first degree of heat, and let it stand for 15. or 20 days; during which time, a part of the Sol will be dissolved into the Mercury, by reason of the internal fire and corroding acrimony thereof; than pour of that menstrual, and keep it, and pour on again another part of the same, doing as is said before, and let that stand 8 or 10 days, and thus do till the Sol be all dissolved into the Mercurial water; which after the commixtion and resolution of the Solemnising into it, the Mercury (which before) was menstrual, now is of another temper, and is called lac virgineum, Aqua vitae, etc. and by many more names amongst the Philosophers: Now put all this lac virgineum in the glass with the aforesaid degree of heat, for 8 or 10 days, and than will appear a black superficial substance, partly emergent above, and partly subsident: The which (the water, or lac virgineum being first poured of) must be collected so often as it appeareth, and is to be kept for the next work, which is Coagulation: And this black substance is called Caput Corvi, sulphur Auri, sed crudum & nondum fixum.  
Now to proceed to this Coagulation: Put this sulphur Solis into a vial glass close stopped, and set in the first degree of heat for 8 days, till it be almost exficcated with the humidity of lac virgins that was left inherent in it; and than open the glass, and pour thereon as much of the lac as is the weight of the Caput Corvi, and mix it well, and let it stand one or two days, till they both be coagulated in one, and become almost dry: And do thus till all the lac be drunk up, which will be about the space of 90 daes more or lesle, as the matter is of activity. Now than the matter being thus coagulated, it must go on with the second degree of heat for one month's space, and than there will appear Gauda pavonis, that is, a variety of colours, and at length it will turn to a white colour, called corpus album, sulphur album, terra Philosophorum, etc.  
Now from this coagulation you must proceed to fermentation thus. Take as much of purified and laminated Sol as answers to the third part of the aforesaid coagulatum album, alias corpus album, and of Menstrual Mercury four parts of the weight of the Sol; Amalgamize them, and put them in the viol on a lukewarm heat for 15 days, till the Solemnising by the Mercury be reduced into a subtle calx; than amalgame in a marble mortar all the aforesaid corpus album with the calx Solis, and menstrual Mercury, and than put altogether in the viol, and set it for a month in an heat of the 3d. degree, and let it so continued a good space, till it become an hard white heavy mass, and from thence to an yellow colour, and from thence to an orange, and after incline to a reddish colour; from which mass, if by the spirit of wine thou extract the tincture according to Art, thou mayest perform admirable cures in all desperate diseases: I will yet show another more brief way to the lovers of Art, which take thus: Put foliated gold into a vessel well sealed with Hermes seal; put it into our fire till it be calcined to ashes; than sublime it into flores, having his caput mortuum, or black terra damnata in the bottom; than let that which is sublimed be with the same degree of fire united to the same caput mortuum, that it may be revived by it; so that all may be reduced into an oil which is called Oleum Solis; The dose hereof is 2, or 3 grains: And out of this Mercury of Sol thou mayest also by the spirit of wine extract an high redness, which will contain the cure of all diseases curable in nature, which is a true Aurum potabile, and much to be estimated: And by the same way thou mayest make any other metal potable. I ingeniously confess I have spoken more plainly of this subject than ever any hitherto; and if thou understand not what hath been said, than thou art utterly ignorant of nature and her operations; and therefore I advice thee to study and contemplate her better before thou meddle with these secrets: Oswaldus Crollius in his Basilica chymica, under the title of his Cordialia, describes a way, but yet imperfect, as he confesseth, of extracting this quintessence, or making of an Aurum potabile; which I deny not but may give an Artist some light in the aforementioned way: And first he dissolves refined Sol in Aqua Regis, and than precipitates the Sol by a wary and soft instillation of good oil of Tartar, made by resolution from a marble in a cold cellar; or for want thereof, he takes the salt of Tartar dissolved in Aqua nubis, by which he makes his precipitation; than he dulcifies the powder precipitated 4 or 5 times, and dries in Balneo Maria, or in a stone very carefully, in respect of the danger thereof: Than he takes some 20 Mensura's or thereabouts of urine of a sound man that useth to drink wine altogether, or for the most part, and puts it into a glass Alembick, and evaporates 19 of these measures in Balneo: The one measure that remains, he distils in sand; at last increasing the fire strongly, than it sublimes a little; the salt that remains in the bottom, he takes away, and rectifies the spirit in Balneo, and so proceeds to a tedious distillation, and coagulates this spirit of urine with the spirit of wine, and than useth the spirit of salt, and pours it on the calx solis, and goes on to a laborious work, as in his said Book more may at large be seen: A true Philosopher out of these things compared and well contemplated, cannot choose but found a ready path to sublime and arcane Secrets: Concerning the Laudanums, it is not much material here to be spoken of; many descriptions are extant everywhere. In Tenzelius there is an express form of Laudenum opiatum, and in Crollius: And in Hartman, of that which is is not opiate. A true Physician knows how to vary the proportion of things to his own intent and the nature of the disease. And doubtless he that knows how to effectuate the work of calcination by the fire of Nature, may perform excellent matters. And thus far for Cordials and Confortative Medicines.   

CHAP. XVIII. Of those Medicines that aught to be chosen in this Art  
NOw we have declared our minds sufficiently of those things that are helps unto this Art; we will proceed further, and demonstrate what Medicines are to be chosen therein, that we may the better understand the matter of our Physic: And here take dilgent notice, that those things are principally to be chosen that bear the signature of the disease, and of the part principally affected: For the knowledge whereof, I would advertise thee to be conversant with Crollius, and diligently to peruse his Book de signaturis internis rerum, vel de signaturis plantarum humanamembra similitudine repraesentantium: In the mean time surely, if thou knowest the Specificals (though the signatures do not appear) yet there needs no doubting of them, for they have either such an external signature, as we do not perceive lying hid perhaps in their motion, number, etc. or an external one unknown unto thee because thou art ignorant of the Anatomy of them.  
If thou therefore know any specificalls, contrary to any diseases, apply them diligently, according to this Art to those diseases whereto they are proper; in the manner as shall be taught.  
Those that help by any known quality, are not so much worth as to be taken into this Art, for the matter of our Medicines, unless it be when they have asagacity (Mark well what I say) for these things aught to be precious to thee; for than if any external quality hurt the body or the spirit most violently, thou must use these sagacious plants endued with a contrary quality, which have more spirits. And those herbs and plants we call sagacious, which know how to avoid their enemies and embrace their friends; as for example, the Olive tree is a friend to the Vine, and the oak is an enemy to the Olive; likewise the Colewort is the Vines Enemy: of which see Levinus Lemnius de occultis naturae miraculis, Lib. 40. Cap. 10. and also Bapt. Porta in his Magia naturae, lib. 10. Cap. 90. de Sympathia & Antipathia. Now these sagacious herbs and plants have a signature against diseases which have some property contrary to them; so the Salix or Willow is signed to a dry Hectic, for it hath the power to grow apace, and though torn or cut from the trunk; if yet it be pricked into the ground, it dies not, but grows presently into a tree and gets roots of his own: Likewise the Oak dies not of a long time, and therefore that is to be used when and where diuturnity of time is required: and so of all other: now you see that such herbs are to be chosen, as have in them the signature both of the member and the disease; but because it is somewhat difficult to found one that hath both the signatures, thou mayst take two of a divers species and so it will operate the same effects, if thou be cunning in the application. This one also more I shall advertise thee of, as the greatest secret in this Art, namely that the medicines taken from men's bodies, if they be rightly used will perform the greatest matters. Therefore search with the most diligence what parts or excrements of the body, conduce to the disease; for thou must have a due composition thereof, if thou mean to effect any good therewith: Take Example by the weapon salve, by means whereof wonders are performed in Chirurgery. If thou canst imitate the composition thereof, and canst mix together such, or the like ingredients, fitting other affects, thou wilt admire the wondered operations thereof! And because I would not have thee ignorant thereof, I will give it thee here even in Oswaldus Crollius, own words in his Basilica Chymica under the name of his unguentum Sympatheticum seu stellatum Paracels● and under the Title of vulneraria.  
℞ Adipis verris aprugni, Ursini, ana lotones oct. i.e. 4 ℥ s.  
Quo seniora animalia, eo melior adeps; tamen non ultra septennium:  
Vtriesque animalis adeps prius in vino rubro per dimidiam horam lento igneibulliat; postea effundatur super aquam frigidam & cochleari colligatur pinguedo innatuns; quicquid fundum petit, abjiciatur; postea ℞ Lumbricorum ex vino vel aqua lotorum sextarios duos; nam in affectibus nervorum magnum usum habent; torrefiant in●ollae tecta in furnace pistoris; cavendum tamen ne adurantur; postea terantur in pulverem.  
℞ hujus pulveris Cerebri aprugni siccati, Citrini, Sandali odoriferi, Mummiae Communis Egyptiorum, Haematitis ana 1 ℥.  
Demum accipe usneae è Cranio hominis violenta morte perempti abrasae, Luna crescente & in bona domo existente, Veneris si fieri possit, non Martis aut Saturni, ad pondus avellanarum duarum circiter, hoc est 1 ℥. Ex omnibus tritis & invicem mintis cum adipe aprugni & ursi secundum artem fiat unguentum in vitro clauso vel pyxide diligenter adsuos usus reservandum: Paretur unguentum sole in Libra existente, hoc est in Autumno.  
The use of this famous Sympathetical unguent followeth, with the effects and virtues.  
By this salve are cured all wounds, by whatsoever weapon they are made; either by blows, thrusts, falls, if the weapon may be but had that made the thrust, or struck the blow, though the party wounded be many thousand miles distant, so it be a curable wound in nature, and tha● none of the three principal members be hurt, nor the nerves nor Arteries, neither being duly applied will suffer or permit any noxious symptoms to abound, because it is conglutinative, suppurative and renovative; than take the use of it thus.  
Anoint the weapon with the which the party was wounded, once a day, if the wound be great, or necessity compel; otherwise but once in 2 days, and lap it up with a clean cloth, and in a warm clean place, but not too hot; keep it so lapped, take heed no dust fall on it or cold winds blow on it, for it will much offend the party though never so far distant. And this is sufficient to stop the mouths of those Calumniators that contemn and despise this famous diastaticall unguent, injuriously saying it must be but a small wound or hurt; and than nature itself by but only wrapping it from the air will in a short time effect the cure. But to such I make answer, that whatsoever wound is in nature curable by the hands of any expert Chirurgeon, the same may be done by this famous salve (except before excepted) But better to clear these scandalous speeches; and to stop the mouths of these ignorant, but malicious detractors, Let them in the smallest wound, make this experiment. viz. after they have artificially dressed the knife, sword, rapier or instrument whatsoever, that made the said wound, let them a little after wipe clean away the said anguent, and instead thereof apply some Corrosive to the weapon, as aqua fortis, Arseniall powder, spirit of Vitriol, or the like, and than let them tell me how the Patient fares, though never so far from them, and let them mark than what pain is procured to the patiented thereby, and what symptoms follow if speedily careful remedy be not suddenly used; & and this I hope is sufficient to stop the defamatory tongues of illiterate inveterate Zoillans who carp at all things that are out of the reach of their shallow capacities. But to return to our unguent. Now before you anoint the weapon & wrap it up, you are to consider whether the wound was made by the point only; for than you need to anoint not more than the point, or so far as it entered into the flesh, neither need you here to stitch up the lips of the wound, but only to bind it up with a fair linen cloth first either dipped in the Patient's Urine or in warm wine: and that day that one anoints the said weapon, let him abstain from Venery. Also observe that assoon as the weapon is anointed, the bleeding will cease of its own accord, bleed it never so fast before. In the fractures and ruptures of the bones you must add somewhat of the powder of Comphry the great or of the herb Osteocolla, or of the roots of black Hellebore. Next if thou having the weapon thus anointed, desire to know whether the Patient be about to dye or to recover of the said wound, than hold the weapon so anointed, over hot coals so long till thou canst but only suffer thy hand to touch it, and than sprinkle the fine powder of read  and the bloodstone upon it, and if it sweated or show drops of blood, than the patiented is in great danger; otherwise not.  
Also if thou canst not come to the weapon that hurt the party, than take a Willow-stick and open the wound gently and put the stick into it till it bleed a little, and after the blood is dried, not either by the sun or fire, for those exhale the spirits, but of its own accord, than dress this stick as the weapon, or put into the box where the unguent is, leaving it there till it be fully cured.  
If the wound be deep or great, than every day in the morning you must cleanse and lap it up with a fresh fair linen cloth, using no other extraneous oil or unguent: But to every new wound you must observe to use a new willow stick: To cure the toothache herewith, Take a penknife or other instrument and scarify the gums till they bleed, and than dress the knife with the unguent and presently the pain shall be gone. Also if a nail be run into the foot of man or horse, first pull it out, and than anoint it as above, and it shall instantly heal it without suppuration. And thus we may cure all living creatures that have flesh and bones. For further satisfaction to all the opposers of this our Hepliotrick or Traumatick unguent I refer them to the learned notes of Hartman, upon Basilica Chymica Crollij under the title of his vulneraria afore said. But it is now time to return to our purpose; only this digression I thought good to insert here that the true and diligent enquirers after nature's secrets may be encouraged to go on cheerfully, till they have attained their desired ends.   

CHAP. XIX. Of the time as well of gathering as the application of these medicines in general.  
ANd for this purpose we shall suppose the influential elections of the heavens not to be here impertinent; for indeed herbs and plants do not at all times possess the same virtues; but sometimes more, sometimes less. But the most profitable, and best for our use are those having signatures; and which are than gathered, when the signature is most apparent, and the moon in the sign that governs the member signed, especially the planet that is lord of the plant, being in his essential dignities, and beholding the moon favourably And let the moon and the Lord of the plant be both free, the Moon having than dominion of the plant, or Jupiter in the sixth house, and take heed the Moon be not joined to any ill planets that are retrograde. And here note that those things that have their signatures in their roots must be gathered in Autumn. But if they have the signature of the disease they must be gathered when the planet lord of the disease is weak, & in a cadent house, & the lord of the planet fortified. The medicines taken from men, receive as soon as they come from the body, and keep them in vessels well shut till the time you mean to use them; but yet if thou canst fit the Moon and the planet that is lord of the part, if thou intent it for a particular operation, do. But for a general, make Libra fortunately ascending, and Jupiter in the sixth house if thou canst, or at lest let him have a friendly aspect to the sixth; but especial heed must be taken whether they be excrements or blood or aught else, that they be not corrupted before thou use them; yet mistake me not as though I should dislike fermentation, which in this Art is most necessary, the which some call corruption though falsely. But if at any time thou wilt use Mumny in this Art, take it if possible from a body living, or next to life, or else it will not do so much good as the warm blood, and how ever anoint the Mumny with the warm blood, and set it to dry in the shade, but be sure it doth not corrupt before the drying; to avoid which, cut it in little square pieces like dice, for so it will sooner dry: If thou canst not have it from a living or warm body, than it must be often anointed with warm blood, or steeped in it, and left there for a time and curiously dried, & so it will be fortified with the spirits drawn from the blood. And if at any time thovintend to work by fermentation, assoon as the blood, excrements or the like are out of the body, put them up in a close vessel well shut, and mix with them such things as are to be mixed, if any addition be required, as in some experiments there are, and than set them todigest in a gentle heat, not passing the heat of the body from whence they came; note also you must not use the same vessels always, but sometimes glasses, sometimes things taken from living creatures. As for example sake. If thou wouldst digest one's excrements for to stay the flux, the straight gut, or gut of the fundament of an hog is the most convenient vessel. If thou wouldst stay vomiting, than the stomach of a swine is best to digest in, etc. But where thou intendest Implantation, than in all putrefactions to this purpose, glass vessels are the best, though I would use an eggshell in some cases; as in digesting blood by itself, or mixed with sweat. Now if thou require the time of application, generally take it thus: All Application of these remedies, be it in Implantation, or a simple apposition of things convenient, aught to be done the Moon in a sign convenient and fortunate, and Jupiter in the sixth house, as aforesaid, and the Lord of the Plant or Herb exalted above the Lord of the disease; yet if all these things concur not exactly, neither forsake or procrastinate the cure; but so fit things, that when the residue agreed, thou mayest begin anew; for if there be a due application of things, though the Stars do not exactly accord, the cure though prolonged, yet the effect will lnot be altogether frustrate; for note this well, that if thou observe the time and the progress of the work in the cure, and so set upon the disease afresh, applying new instruments of health, thou canst not but effect thy desires: for in this lies the wisdom of a Physician. But because we have spoken concerning the gathering of these plants in their most vertuals time (viz.) when the Planet that is Lord of the Plant is in his essential dignities. It is meet briefly to run over the 7 Planets, and demonstrate some particular Herbs that each Planet doth govern, or is Lord over; and what diseases they also have dominion over. And first for Saturn, he is Lord over Angelica, Box, Bythwind, Bearefoot, Clotbur, Ceterach, Cummin, Dragon, Fumitory, Ferne, Horstaile, Hemlock, Hellebor, Moss, Mandrake, Nightshade, Poppy, Spinnach, Shepherd's purse, Sage, Tutsan, Wolfbane, Parsnip, and many more the like. The Plants and Trees are Cypress, Hemp, Savine, Yew, Willow or Sallow, Polipody, Seine, Rue, Pinetree, Tamarisk. The diseases peculiar to his Government are Quartane Agues, Teeth, Leprosies, all melancholy distempers, Consumptions, Palsies, black Jaundice, Dropsies, Gouts, Apoplexies, Appetitus Caninus, &c  
Secondly, Jupiter he is Lord over these Herbs, Plants, Trees, and Drugs following; namely, Strawberry, Bettony, Centory, Organy, wild Marjoram, Rhubarb, borage, Bugloss, Selfeheal, Peony, Dasie, Saffron, Clove-gillyflower, Cloves, Mace, Nutmeg, Sugar, Balsam herb, Mastix, Wheat, and Violets. Cherrytree, Birch, Mulberry, Oak, Olive, Almond, Ash tree, Pear-tree, Hazel, Beech, Barberry, Coral, Mulberry Gooseberry, etc. The diseases that he reigns over, are infirmities of the Liver, inflammation of the Lungs, palpitation of the Heart, Cramps, pain and ache in the Backbone, diseases in the Arteries, Veins and Ribs, Pleurisies, Squinancies, Windiness, Blood putrefied, and all Fevers proceeding from the abundance thereof, etc.  
Thirdly, Mars lordeth over all caustick, corrosive, and penetrating herbs and plants; such as the Nettle, all Thistles, Restharrow, Brambles, Pettyspurge, Onions, Scammony, Garlick, Mustardseed, Pepper, Ginger, Leeks, Read Sanders, Radish, Arsesmart, Tamarinds, Castoreum, Assarum, Carduus Benedictus, Cantharideses: All pricking trees, as Thorn, Chesnut, and many more, etc. The Diseases Tertian and pestilential burning Fevers, Plague, Migraines, Ringwormes, burning Blisters, Frenzies, yellow Jaundice, bloody Flux, Fistula's, all wounds and diseases in the Genitories, the stone in the Reinss and Bladder, small Pox, all hurts by Iron, Shingles, all choleric diseases, with many other, etc. as Tetters, Wounds, Carbuncles.  
Fourthly, Sol rules the following Plants and Trees: The Laurel, Pomcitron, the Vine, Marigold, Rosa Solis, Rosemary, Hypericon, Amber, Musk, Cinnamon, Spikenard, Cellandine, Eyebright, Aloes lignum, Balm, and all flowers of good odour inclining to a yellow colour, Enula Campana, Barley, Flos Solis. Of Trees, the Orange, Limmon, Myrrh, Frankincense, the Cedar, Palm, Laurel, and many other, etc. The Diseases are rotten Fevers, Cramps, infirmities of the Eyes, pimples and heat in the face, diseases of the brain, mouth, stinking breaths, Catarrhs and Rheums, Syncopa's, Tympanies, with many other the like, etc.  
Fifthly Venus, and she predominates over those herbs that have white flowers, and of a sweet savour; as the Lilies, white and yellow, Satyrion, Maidenhair, or Capill. Veneris, the white and yellow Daffodil, the Myrtle, Lady's Mantle, Sanicle, Vervin, Thime, Coriander. Trees: The sweet Apple, the white Rose, the Fig, the Sycamore, Turpentine, Walnut, Almonds, Apricocks, Plums, Raisins, etc. The Diseases are all such as belong to the Matrix; and to the members of Generation; and to the Reinss, Belly, Back, French Pox; or any that springs from lust, as Priapism, Impotency, Hernia's, Diabetes, etc.  
Sixthly, Mercury; and he triumphs over all such that bear their seed in the Husk or Cod; as Beans, the Nut, Elder, Adder's tongue, Dragonwort, Anniseeds, Cubebs, twopenny grass, Lungwort, Margerum: Of Drugs, as Theriaca, Hiera, Diambra, etc. The Diseases are Vertigoes, Lethargies, Madness, Ptisick, imperfection by stammering in the tongue, fantastic imaginations, all the defects of Memory, dry Coughs, Hoarseness, Dumbness, all diseases of the Tongue, snuffling in the nose, etc. with an infinite of the like.  
Lastly, Lady Luna her Domination is over Belly-akes, Collicks, Menstrua's, Dropsies, Sciatica, Worms in children, Convulsion-fits, Falling-sickness, Measles, Kings Evil, Apostumes, etc. And for her Plants and Herbs, they are Cabbage, Colworts, Melons, Gourds, Pumpions, Lettuice, Rape, Endine, Mushrooms, and all herbs which have shading and spreading leaves; and such as delight in watery places. And this will suffice to a reasonable Artist by the nature of these Plants, etc. and diseases afore specified, to found out many more of the same kind by considering the natures thereof; and so by the similitude to use, and apply them to his own use and benefit.   

CHAP. XX. Of the means whereby this Art applieth the Medicine to procure health.  
THere are many ways and means whereby this Art applieth Medicaments to the naked spirit; but for Methods sake we will contract them into two in general: The one we will nominate, and call Transplantation; the other naked Application. Now Transplantation is when by means of the diseased Mummy, we put the disease into a Plant, or into another living creature, and so procure the Patient's recovery; for when the plant or creature hath drawn to itself the evil complexion that troubled the spirit vital; than the spirit is thereby freed, and made sit, and enabled to exercise his due functions: But the creature or herb into which the disease is planted, languisheth, and at the length, unless it be cured, dyeth: And now here this caution is to be diligently observed, that we strive not in vain for to transplant the disease into another creature which hath too strong a spirit; for the vitat spirit being sometimes very strong, resists vehemently, and than all the preparation doth no good. But into Plants never strive to transplant the disease, unless it be in some property contrary to the disease; especially take heed jest it have any occult quality contrary to the nature of man, or might by its too much violence (after it hath attracted the disease and as it were digested it) attract more than it should: For by transplantation, not only the evil, but the good is sometimes attracted, and communicated to another: And from hence it is manifest, that they that transplant hair into a Willow to make it grow, and leave it there longer than they should, do weaken the head, and dim the sight; for the Willow draws the spirit out of the head too violently: And from hence it appears that a true Artist may obtain to himself a surpassing strength out of an horse, or bull, or the like strong creatures, if he know the right and ingenious use of this Transplantation. To proceed, this Transplantation is twofold, Immediate, or Mediate: The Immediate is that which is done to any living creature by Mummial things; for so the thing whereunto it is applied, appropriates unto itself, and converts into his own nature the good or evil quality of the Mummy; and either freeth the spirit from such a quality, if it be evil; or appropriates to itself the spirit, if it be hurt by no evil quality, and sortifies itself by this spirit, by means whereof it can bring in the qualities and temper of the body into the thing whereunto it is applied: And that thing, by means of these qualities, unites the spirit into it; and by that, and in the virtue of it, can work many admirable things: And jest you should here be deceived by the word Mummy, understand that it is whatsoever is impregnated with the vital spirit, and can exhibit it nakedly: Others have called the vital spirit itself Mummy; but I conceive it not so distinct. Next, Mediate transplantation is that which is done by immediate transplantation; as if any quality be transplanted into an herb convenient, and that herb given to an animal; than the quality, or the spirit transplanted into that herb, will be transplanted into the Animal to whom it is given: And by these means wonders may be performed: But take heed of abusing this profound knowledge by acting evilly: And here also note, that due putrefaction doth excellently prepare the aforesaid Mummy; so that any quality may be introduced into Animals; and experience finds, that blood doth best admit of such putrefaction.  
Now the other part of this Art, called Naked Application, is nothing else but the applying those things to the Mummy which can either correct the evil quality, or can draw the vital spirit of it; by which last means also immediate transplantation may be done as in some amatories it is manifest: And in this Application especial regard must be had; First, that nothing endued with any venomous quality be applied to the Mummy; for than the spirit being and living in the Mummy, and being prejudiced by that means, doth easily communicate its hurt to the whole: But if thou follow the former method concerning Signatures, thou canst not easily err.  
Secondly, Take heed jest by evil diet in the time of Application, thou destroy not the whole work.   

CHAP. XXI. Of Transplantation, and of the divers manner by which it is effected.  
THere are six manners of Transplantations; viz.  

1. Insemination.  
2. Implantation.  
3. Imposition.  
4. Irroration.  
5. Inescation.  
6. Approximation.   
1. Insemination is when a Magnet impregnated with Mummy, is mingled with fat Earth, wherein the seeds of Herbs agreeing to the disease are sowed; for the earth being sifted and mixed with the Mummy, and put in an earthen pot, and the seeds sowed therein, and watered with the washings of the diseased member, or of the whole body, if it be all affected; so in time convenient all the disease shall be transplanted into those seeds, provided, as is said above, the said seeds be agreeable and proper to the disease: If time and occasion require it, they are to be watered every day with the said washings of the part, or the whole, as above is directed. This being done, watch when the seeds begin to sprout; and when it is time, transplant them into the like earth, and so thou shalt perceive, as the herb increaseth, the disease will decrease. Some use when the herbs are at their maturity, to pull them up, and either hung them to dry in the smoke, or throw them into a running River: Now if it shall hap that the Mummy wherewith the Magnet is impregnated be not diseased and infected, than the Plant will be impregnated with the vital spirit of him whose Mummy it was, wherewith strange secrets may be accomplished: But be thou sure to elect herbs fit for thy purpose; for every one is not fit for all occasions, each having his peculiar gift; for otherwise worketh the spirit joined to Vervain, than to Carduus or Angelica, etc.  
Implantation is in a manner almost effected as Insemination, but that here the herbs are to be taken with their Roots, or the root alone and implanted in the like earth and so prepared and watered, now here it is best if the roots have no other water but the washings aforespoken of; so they will be as it were constrained to attract and appropriate the Mummy with the greater violence, which also you may observe in insemination provided the condition of the herbs require not otherwise, but in all let experience be thy guide, for experientia Magistra Artium. Yet one thing in both these ways is to be noted that if the herbs, plants, or Roots dye, having attracted some ill quality before the disease be fully cured, than another of the same kind must be implanted in the same or rather the like earth.  
3. Imposition is thus. Take the Mummic of the diseased member, or the excrements, or both, and be sure to take as many as thou canst get, and put them in a tree or an herb, betwixt the bark and the wood, or else put them into an hole made with a piercer, and stop it with a pin of the same wood, and put upon it clammy earth: or if thou put it betwixt the bark and the wood, cover the place with the bark and with earth as is done in inoccultation, and leave the Mummy there, and thou shalt quickly perceive the effect. But yet understand that some diseases are sooner cured by insemination, as the fixed by one, the vollatill by the other. And these ways are not burdensome to nature. Also this imposition may effectually be used in preservation against some diseases & in every imposition this is to be noted, that where thou desirest a durable effect thou make use of long lived trees, and where a speedy effect, use them that grow a pace, but remember the caution before mentioned in those that are of celerous growth (i) that as soon thou hast thy desire, to take out all thou putest in, jest two much attraction of the spirits hurt the patiented.  
4. Irroration this is done, that by it transplantation may be perfected: so that every day thou shalt water fit and convenient herbs, or a tree, until the disease be cured with the urine, sweat, order, or the washings of the member, or whole body as occasion requires, either severally or all mixed together, which is best; and this I would rather use as an help to the other, than alone. And here observe assoon as irrigation is performed, that thou cover all the earth so irrigated with new earth, jest the Air do dissipate the Mummial virtue before the plant attract and receive it.  
5. In escation is, when we give the Mummy to creatures for food; for than the vital heat of the creature unites the Mummy to itself, and corrects it; appropriating to itself the evil quality by which the spirit was diseased, and so restores health to the body from whence the Mummy was extracted. But if the patiented be not fully cured when the creature is infected and killed; than you must give another beast a portion of the like Mummy, and reiterate the operation till the party be whole. And in this case blood rightly putrified, or to speak more properly, fermented, is especially to beused: and yet there is no doubt but the same cures may be done with the Mummy, extracted by the Magnet. Some have used to give the blood, being warm from the vein, with good success to a dog or a swine, which though it hap they be not infected with the disease (because the spirit is therein too fast locked up and fettered) yet it is confirmed by experience that it hath much adjuvated and furthered the cure. And by this operation natural Philtres are performed, and yet I know that love may be procured by mere application: But I dare deliver not more of natural Philtres; for though to men of upright conversations they may work honest and lawful effects, yet evil disposed persons may convert them to abufive uses.  
6. But by Approximation, transplantation is effected, which is performed, if to the sick person such things be applied which can attract the vital spirits and active beams, & having so attracted them, can unite them to themselves, and correct them; and this is done either by application of plants, and their parts, or of beasts, birds or the like. As if you should lay a Cowcumber by an Infant that hath a fever when it is asleep, the Cowcumber will whither and the child will be cured; so some use to apply young whelps to the feet of children, sick in their Cradle; so doves cloven in the midst, and applied hot to the soles of the feet, do by attraction rectify the preternatural heat diffused through all the body, and remove all pains, being after the same manner applied to several parts. So the fundament of an hen plucked bore, and applied to the biting of a viper, freeth the body from the venom, and the hen swells (and if not cured) dyeth sooner than if she had been bit by the Viper. All which things are done by no other means than Magnetisme. Moreover experience tells that some diseases infect by approximation; for the spirit insinuating itself into the body communicates an evil disposition to its brother spirit. And we may easily perceive how love is begotten by approximation, especially between them who by sweat communicate their spirits, and lying in the same bed by a long Circulation as it were of spirits lead almost the same life. But that this doth not always hap, is long of the reasonable soul which commands the affections as superior to them: yet this hinder not our Art; but here I forget an objection of some validity; for it may be said, If diseases may be so cured by approximation, how than happens it that he that gives the infection to another is not cured himself? for answer, firstit is to be considered what, & what manner of diseases they be that are most communicated to men by infection; neither would I say that every disease may by transplantation be communicated to every beast; I desire here but to search what diseases of themselves and their own nature are fitted for it. And such diseases are of three kinds; the first consists in a subtle preternatural heat, not venomous, which when it can quickly and suddenly insinnate itself into bodies, in the lest moment of time it will altar the body, and adds unto it an evil complexion. And these properties are here ascribed unto heat in respect of the subject in which it lies hid; yet this carrying the heat of the vital spirit, because of the sudden alteration, is not strongly freed.  
The second kind consists indeed in preternatural heat; but such an one that lies occult in subtle venomous breaths; and this kind worketh more soon and more vehemently, as in the Pestilence.  
The third kind doth not consist in a mere quality, nor in the mere fluctuating humours nor lurketh in any part peculiarly, but changeth all the habit of the body and subverteth all the operations, or at lest disposeth them otherwise than man's nature requires. And this kind doth infect by sending forth an halitus, or vapour altogether infected, and in no part sound, which though more gross than the two former, yet hath an insinuating power upon a near approximation; and doth in some measure of time (though not suddenly) overthrew the temperature of the body; and of this kind is the Leprosy and French Pox. Now having laid this ground, I say that in the two first kinds why the body infecting another is not thereby released itself, this is the cause. The infection suddenly communicated doth in an instant change the body that receives it, and being wholly infected, it cannot correct another, but rather hurts it. And therefore we see when many are sick of the Plague in one house, hardly one escapes; for the disease is strengthened by being circulated from one to another, whereas if there be but one infected, there is more hope of his recovery. And therefore that care and custom is much to be commended, that allots a several house to every particular person infected. But it is contrary to in Fevers; for it hath been observed that if one be infected by another, the infector is often and presently freed, and so it goes successively through the house till it comes to the last, who seldom escapes and very hardly. And this confirms our doctrine very much. And it happens thus, when the weakest body falls sick first. As to the third kind, the reason why the body infecting is not always cured (besides what hath been said) is this, because those confirmed diseases have so changeed the whole habit of the body, that it is very difficult, nay almost impossible to restore it; but in the beginning, that some (though impiously) have been freed from these diseases, as is known by experience and the confession of divers that have transplanted them, as in the French Pox, by lying with many women. But these are detestable ways, yet they strengthen and make good our Art:   

CHAP. XXII. Next of the means by which naked application is performed.  
NAked application is two ways performed; either by imposition or application. Imposition is when some thing agreeing to thine own intention either in quality or signature, is put in the Excrement, blood etc. or contrarily when they themselves are put into some agreeable Composition, and there left to remain till thy desire be accomplished. And such composition aught to be made in a fit vessel, of which something hath been formerly delivered. But if the Mummiall things be to be kept in some convenient composition, than earthen vessels will serve thy turn. If the matter be liquid, than let them be mingled; if otherwise, it is sufficient if but struck in; now application strictly taken, is when liquid things signed, are outwardly ward applied to the body or to the part affected, or when the cure is intended to be done by physical appensions or by wearing things about one. And these are called Zenextons, Annulets, or Sigilla's, of which vide Baptist Porta in Magia naturali, lib. 4. and Oswaldus Crollius in his Basilica Chymica under the title of Pestilentiale; of these there is no want amongst the common Authors and professors of Physic, which are extant in a copious manner, though they being altogether or for the most part ignorant of the causes, do ascribe unto them I know not what, first and second qualities, never seeking further into the true reasons thereof. Also the time of gathering of herbs and plants for this application is necessary to be observed; for if thou gather herbs, roots or plants for Annulets, experience tells us that certain rules can hardly be set down; only this I will add that if thou gather herbs for the diseases or pains of the head, thou must not gather them as thou dost herbs for the lower parts, but contrary, as thou dost Asarum for a purgative; but much of this must be learned by experience. Note also if any one would cure wounds by magnetisme and that by apposition, it will be in vain, unless he first suffer the Magnetic herbs to putrify in the ground; for that means frees the virtue, & makes the operation powerful. And look that in no operations thou use dry herbs, if thou canst procure green ones; but if necessity do constrain thee to use dry; than remember to macerate them in their own water before thou use them. And also observe further that it is not always necessary to make application to the part affected; but sometimes near it, especially if the part be pained by consent, or by contagion of another part; for example if the stomach be the cauve of the pain in the head or sand any noisome fumes or vapours up unto it, than let the medicine called the Amulet be hung about the neck; but if the stomach be of itself diseased, than its best to make naked application, next now we will proceed to the Magnet that is to be used in this Art   

CHAP. XXIII. Of the Magnet in this Art; the description of four, whereof two have hitherto been unknown to the world.  
THis is the profoundest secret in this Art, and of greatest use; for many things that seem impossible in nature are easily by this accomplished. I need not a praeambular recommendation thereof; for he that knows any thing in this Art, must needs acknowledge that not only we, but nature herself works magnetically in the greatest part of her sublime operations: though we be so coecutiated that we perceive her not. But to our purpose, know than that I am not ignorant, that there may be divers magnets; all tending to one and the same end. I will set down first two principal ones, than add a third most consonant to reason: and lastly a 4th found out by my own experience. Tentzelus out of some of Paracelsus words hath made one not to be contemned. He took the ordure of a sound man, and dried it in a shady place; for so it lost the stench and excrementitions moisture; a portion of the spirit aforesaid he kept, which he by a word apt & significant enough calls sulphur; which being dried he kept for his use. And this matter or the preparation thereof cannot be denied; for a magnet so prepared doth copiously attract the spirits; neither will we enviously deter any one from the practice thereof because it is not of our invention. For the second, It is nothing else but dried man's flesh; the which was a long time preserved & concealed closely by Doctor Flood, which as he said, being applied to the region of the heart, would so violently attract that it could not long be endured; but it must be taken from the body of a man that dies a violent death; and if it be possible, whiles he is warm. But this being something difficult to obtain, I will for the third show you a better, and to be had with no such cruelty. Take than the blood of a sound man or men, as much as thou canst get. It is not material whether you take it all at one time or at many; permit this blood to congeal, than pour of the water swimming aloft, and keep it; and when it is coagulated, dry it in the shade, and than irrigate and moisten it with the same water poured of it, and so dry it, doing so till the dry blood hath drunk up all the water, and than being dry, keep it for thy use. For the Fourth, which in a manner doth comprehend the whole body of man, Take therefore a great quantity of man's Ordure, but of a sound man, and with the urine of the same man bring it to the consistence of a Pultice; add to it as much sweat as thou canst get, taken from sound bodies with linen  or a sponge; put them altogether in a clean place in the shade till they be dry; than add as much fresh blood to them, and incorporate them altogether, and set them to dry again; and if any water swim on the top, decant it, and keep it in a vessel very well shut; and when the aforesaid materials are dry, imbibe them again with this decanted water, and so dry it; and repeat this so often, till the mass have drunk up all the water. This Magnet thus prepared, keep in a vessel very well closed up for thy use: And thus hast thou a Magnet of great effect, being the Epitome or Compendium of man's body.   

CHAP. XXIV. The use of the Magnet in this Art  
BEfore we come to the use of the Magnet, you must understand that though the beams before spoken of do always flow from the body, yet there are some parts out of which they flow more copiously: And, in a word, they are the Emunctories, by which the body is as it were cleansed, and the spirit accompanying those superfluities (because those parts are naturally more porous and spongy) wandreth out more freely, finding a larger egress: Therefore for the use of the Magnet, apply it to the Emunctory of the place grieved, and procuring the Patient to sweated, which is best done by some diaphoretic Cordial fitting the disease) leave there the Magnet till it be impregnated with the vital spirit; than remove it and immediately use it, according to the precepts given in the Chapter of Transplantation; but be sure to do it speedily, for fear the spirit be dissipated by some external and more powerful cause; for than Transplantation will be in vain attempted.  
And if the Patient be not cured at the first, do it again, and so thou shalt have thy desired effect; and mark well that Chapter of Transplantation; for very strange and incredible secrets may thereby be brought to pass. Let not than ignorance reproach this Art; for if what hath been before delivered, be well and rightly understood, many rare experiments will easily be attained. And this shall be sufficient for the use of the Magnet.   

CHAP. XXV. Of the means whereby cures may be done in this Art without a Magnet.  
INdeed sometimes strange and admirable matters are in this Art performed, not only with the Magnet, but many times they are with better success accomplished without it than with it; and that is when the thing itself that carries the spirit nakedly is applied to another thing disposed to receive it; but this must be strictly regulated according to the precepts aforegiven; and for the most part here is required fermentation, that by means thereof the spirit being freed and loosed from its bonds, may more easily insinuate itself: And by these means, for the most part, particular diseases are more happily cured, because the active beams do more partake of the part whence they proceed. And experience confirms it, that the blood, because it is the seat and chariot of the vital spirit, if it be rightly, and according to Art used and applied, cures the greatest, and almost all diseases of the body; and so by the excrements of the belly are all the diseases of the Intestines cured: And so by the urine those of the bladder and reins, and sometimes other diseases, because of the affinity it hath with the veins, liver, and stomach; so by the spittle that is coughed up may the diseases of the Lungs be cured, and by sweated the parts from whence it is taken may be helped: And so by the nails the diseases of the hands and feet; by the hair the diseases of the parts from whence it is taken; and sinally by the blood all the diseases of the body as aforesaid. Note, that if all the things which belong to any part, be taken together, they will be the sooner and easier performed: We will therefore run over them all severally, but briefly, yet so that we shall not condemn the joining of two or more of them together; but rather persuading so to do, as being most beneficial, if the rules of Art be kept, followed, and observed.   

CHAP. XXVI. And first of the Ordure or the Excrements of the backdoor.  
BY these Excrements, we said a little before, are cured all the diseases of the Intestines; the body also may be purged, or brought into a flux; diseases of the fundament are both cured and procured, and many other things, which Experience will manifest. And when they are applied, they cure old Ulcers, Carcinomata, Fistula's, &c. yea, which is concealed as a great secret, they may supply the place of Vnguentum Sympatheticum without any great preparation; but you must understand they must be chosen from a sound man, and a strong body, jest the preparation hurt them that are weaker: And by these faeces mixed with wholesome herbs, much good may be done by Transplantation; and truly this may be some cause (together with the fresh Airs salubrity) why Country people are of a sounder constitution, and live longer than Citizens; for the Citizens permit and suffer their Excrements to putrefy in leistals, or cast them into unwholesome places; but the other Countrymen committing them to the earth, most commonly amongst wholesome herbs, and so by means of an occult Transplantation, lead their lives more free from diseases: And before we have given a caveat to take heed of the excrements of diseased persons; but now we do here more particularly advice, that you be very careful not to vent your Excrements in places where diseased people do theirs; for much mischief may proeeed thereby; and likewise to avoid the smell also; nay I have known one get the flux by going to the same stool where a party had newly been that had that disease: Also take heed that you do not your Excrements upon herbs that are malignant exulcerating, or violently purging; for hence many times, the cause being unknown, proceeds a dangerous dyssentery, which, until those herbs be quite putrefied, will hardly yield to any Medicine: Finally, it is not sase to leave these Excrements in any place where thine enemies can come to them; for if he know but very common things (the which I dare not name for fear of instructing evil people) he may much prejudice thee, much more if he be an Artist; therefore be cautious, and wisely prevent these things, if thou respect thy health and safety. Thus much shall serve for the Excrements of the back door   

CHAP. XXVI. Of the Urine.  
URine is an Excrement of the second Concoction, done in the Liver, or rather in the Veins, from whence by the emulgent veins it is sent to the reinss, yet mixed with blood, out of which by the Ureters it is as it were percolated and strained, and so sent to the bladder, where also it abideth a while, and than is by its passage cast out: Hence it appears that the urine hath a great communion with most part of the body; for it hath great affinity with the Liver, Reins, and Bladder; for by these parts it passeth, and thereupon Physicians judge by the urine of the diseases of these parts; and moreover it hath no obscure consent with the whole body, having been once joined with the blood; therefore the Hectic Fever, a grievous disease of the whole body, is no way better cured than by the urine.  
So whatsoever diseases are usual in this Art, may all be cured by the urine, though the better if there be other preparations particular.  
Now as in the Chapter of the Ordure, so here it shall not be impertinent to add some Cautions: And first take heed you use not to let your children piss in the fire; for it is a constant received opinion amongst Nurses, that by such means they get the Nephretick disease, or the stone and gravel. Secondly, that they do not piss upon sharp and venomous herbs, or such as by their occult quality do violently provoke urine; for from hence proceeds the exulceration of the Reins and Bladder; neither would I willingly make water in a chamberpot where any man infected with any loathsome disease of those parts had made his water in before, or suffer my urine to ferment with his; for to a weak body much hurt may come thereby, and to the sick as much good, nay health, if there be any specifical added against the disease; therefore more safer by the urine of some beast fitting the disease may the cure be effected, with the addition ofermentation, which aught to be done in the bladder of a beast of that kind, adding those things that have both the signature of the disease and the member And so much for Urine.   

CHAP. XXVIII. Of Sweat and insensible Transpiration.  
Sweated is not only an Excrement of the third Concoction, but it may also be as it were taken for the melting away of the whole body; for no otherwise doth the body tend to destuction than by resolution, caused either by natural or adventitious heat; for except every part should loose something of his substance and greatness, the bodies of living creatures would grow infinitely; for by continual nourishment there is always some thing added unto them; nay if this resolution were not, creatures would not desire nourishment at all: Sweated therefore, and that which Physicians call insensible Transpiration, is not only excrementitious, but carries with it the resolved particles of the body: Hence it comes, that in Magnetic or Diastatiak Physic, the sweat becomes of very great use; for by it marvellous wonders are performed, while diseases are as well caused as cured, passions both of the mind and body are changed and procured: By these a wise Physician may do much good, and a poisoning witch may act much evil, and cause madness, anger, and overthrew all the goods of the mind, nay even cause death itself to ensue. This is that Devil, or familiar spirit, by which they are thought to have done wonders: Hence it is, as appears by their own confessions, that without this and the like excrements they could never hurt the bodies of any, nay the devil himself cannot constrain nature, who, if he doth wonders, he doth them only by the application of actives to passives, and no otherwise; for though these poor silly deluded wretches (defiled with superstition, feign many things, and mix much folly and lies with the truth, through the devil's delustions, which was also done by the Ancients, from whom they took their traditions, holding this opinion, that a Deity being present, their imaginations would operate more violently, and so all nature conspiring, the effect might be produced) yet whatsoever they did, they did it naturally. For, as abovesaid, the Devil could not constrain nature; so I here say he cannot operate supra naturam, sed in natura; and no marvel if his works appear admirable to us, that in respect of him know nothing, who hath had the full knowledge and contemplation of Nature and her operations for this 5000. years and odd; besides his Angelical knowledge, the which he still retains, so that by this natural knowledge it is easy for him, or his scholars that he instructs, to move the passions of the mind, to altar the habit of the body, and to infer diseases, seeing we in this Art with that small spark of knowledge can operate beyond expectation, even to admiration itself: But it is time to return to our purpose. Well than, I say that by this insensible Transpiration, fixed in a body, or a subject sitting, all diseases of the body may be cured, whether they be radically fixed, as the Leprosy, Gout, French Pox; or merely volatile, as Scabs, Morphew, and Scurf, and the like superficial and curaneal diseases of the outmost parrs; and truly without this sweat we can do but little good in this Art: By this the Hectic may be cured, the body may be long preserved strong and able; the passions of the mind may be stirred up, and as much good may hereby be done: So to prevent mischief, take these Cautions: It is not unknown that almost all infection flows from this insensible Transpiration; for it being impregnated with much spirit, and holding it fast (according to the disposition thereof) it works violently; and therefore beware that we partake not of the sweat or exhalations of an unsound body, nor that we lie not in the sheets so impregnated, nor put on the clotheses, stockings, gloves or the like, of such unsound persons, but especially that we be not bedfellows with them: And here we may conjecture, nay be fully assured, that it is very wholesome in the Summer time to sleep, and lie upon sweet and wholesome herbs, as Rosemary, washed Sage, Thyme, Betony, Balm, etc. and to make beds for sick folks of such herbs that are good for them, according to their several infirmities; for from thence may by the body be exhaled excellent Confortatives: It is also good for weak bodies to use the company and garments of strong and able persons; for from thence flow such spirits as will fortify weak nature: But in no case let us permit our garments to be worn by diseased persons; and that we cast not our  impregnated with our sweat, into stinking and unwholesome places, nor let them come into the hands of evil disposed people; for there is much (though invisible) matter occultly hid in them, of which Paracelsus, though obscurely, makes frequent mention of. And this shall serve our turn for insensible Transpiration.   

GHAP. XXIX. Of the Hairs.  
OUt of almost most parts of the body hairs proceed and grow; and they are made, not only of that dry and viscous excrements of the third Concoction, growing in the pores, which by addition of new matter grow in length, as some falsely imagine; but they take not the lest part of their matter from the resolved parts, as appears by this experiment in this Diastatick Art If thou wouldst increase hair by means of a Willow tree, if thou suffer the medicine to continued longer than it aught, thou wilt bring a weakness upon the part from whence the hair was taken, which can be by no other means but because of the violence of the Medicine, the parts being resolved further than Nature can permit, are injured▪ add to confirm this truth, that hairs are known to grow long after death, when as there is no Concoction; and therefore they must needs proceed from the body resolved, which resolutions are added to the hairs by the vital spirit, which is still there remaining; for by any other means this addition cannot be; whence also our Assertion of the remaining spirit is confirmed; and hence appears how great agreement hairs have with the body; and hereupon we use them as instruments in this Art: It is well known to many what strange things were effected by the Ancient Magis by the means of hair; why may not the like now be done? Report hath told us how Love hath been procured by means of hair burned in a candle Astrologically made; which though I question not but it was mixed with a deal of superfluous and superstitious fopperies, yet I that ever was accustomed to reduce such operations within the confines and possibility of natural causes, do absolutely conclude that those superstitions were nothing but diabolical delusions, and nothing pertinent nor prevalent to the production of the effects: Likewise we have known many diseases (otherwise incurable) cured by hairs, especially being taken from the parts affected, being duly putrefied, and mixed with things signed, and so implanted into Plants; so if the hairs be taken from the principal Emunctories, no doubt, being well prepared, they will cure all, or most diseases: Than for advice, I would have you to be more careful, and not so carelessly to scatter your hair up and down, which may do much wrong, nor yet to burn them; for Experience will show you that burning of them doth much impedite the growth; but bury them in some wholesome ground if they be any quantity, adding to them things good to strengthen the head, which will much conduce to your health.   

CHAP. XXX. Of the paring of the Nails and Teeth.  
THe Nails as well as the Hairs have their matter from the Excrements of the third Concoction, separated from the nourishment proper to the bones and the more solid parts, and therefore they obtain the hardness we see, and they grow not but in their uttermost extremities; for the body doth not very plenteously exhale such matter as proceeds not but from the most compactest parts thereof: The Ancients have used the paring of the nails against some most rebellious diseases, because it is undeniable but that fixed diseases lie and lurk in the most sixed parts of the body; and therefore wise Antiquity used these, as we may also prescribe against Quartane Agues, Leprosies, Gout in the feet and hands, etc. and the like diseases; but we have altered the manner of their proceeding; for they hanged about Beasts or Fishes, and so let them go alive, which seems too raw to have any Transplantation effected; therefore we advice, that some Specificks may be added, and that Fermentation may be used, the sooner and more effectually to make good our operations: And for the Teeth, you may also use as you do the parings; but they rather seem to have in them a prevention of cure; for they are produced and made of a most solid strong substance, as we may see by them that have been long buried, whose teeth are sounder than any other bones; and therefore they issue out but few spirits, and hardly multiplyable by Art; yet because they last long sound, and always sand out some, though some small portion of the spirit, they are fit for durable effects, which require no great quantity of spirits. And here we will leave of concerning the nails and teeth, and proceed to the Spittle and Excrements of the Nose.   

CHAP. XXXI. Of the Spittle and the Excrements of the Nose.  
SOme there are that make a threefold Spittle; for either it falls, say they by distillation, from the head to the , or else is brought by coughing up from the Lungs; or lastly, by nauseousness from the stomach, and so spit out at the mouth; but indeed that which is vomited up, deserves not the name of spittle; and that which comes from the Lungs, hath even the same original as that of the head; for by distillation it slides from thence upon the lungs; and being digested there a while, is at last spit out. I am not ignorant also, that sometimes from the lungs proceed blood and purulent matter, and these must be referred to the Chapter of Blood and Matter: But here we speak of Spittle, which is the crudest part of the meat and drink which Nature cannot concoct into good and convenient nourishment, sent first from the stomach to the head by vapours, and than distilling again from the head to the inferior parts, and so sent out by the mouth, and called spittle: Also sometimes comes a waterish and undigested matter, which is sowrish, and immediately proceeds from the stomach to the mouth, which containeth some parts of corrupted nutriment, which some will have to be a species, and of the kinds of spittle. All these, because they have made some stay in the body, do according to the former doctrine, carry some of the vital spirit with them; and therefore we may use them in some light diseases, according to the portion of the spirit they hold: And so of the Excrements of the Nose the same may be said: But always be mindful that thou use them to the diseases of the part whence they come: And of this I advertise thee, that there is nothing that proceeds from the body more weak than these, or that holds less spirit; which partly proceedeth from the little stay that they have made in the body partly from the few places they have gone through, and partly from the indigestion; yet take some heed of them, if they be newly avoided, and the diseases be in those places (as of the other Excrements you were advised:) But more especially take heed of the some coming from Epilepticks, and of the froth of a mad dog, or of one bitten by a mad dog; for here by violence of the disease the humours are thrust out infected: But by a due use thereof, according to this Art thou mayest overcome that contumacious and deplorable disease. And this may suffice for the Spittle and Excrements of the Nose.   

CHAP. XXXII. Of Blood and putrefied matter.  
OVitting these many disputes concerning Blood, which makes not to our purpose; as of the original Circulation, etc. and the like, so far forth as doth concern this Art, I say that blood is the principal chariot of the Spirit: And if the spirit, as is said, be the bond by which the soul is tied to the body, than where the spirit most resideth, there shall the soul most powerfully work: The blood than, if it so plentifully possesseth the spirits, and communicates them to the body, is certainly the fittest instrument to cure diseases, and to effectuate all the other operations that appertain to this Art; for in the blood the spirit is free, and not bound up, as elsewhere; therefore in the blood the spirit is soon affected, because there it is naked; yet we must not immediately conclude that it may be taken and used straight as it comes from the body, without any fermentation or putrefaction; for they are useful, and of great concernment: But this take heed of, that thou corrupt not the blood with too much fermentation; for so the spirit will be driven away, and nothing will be effectual that is therewith attempted: And that you may not be deceived in Fermentation, meditate well this secret: Let the blood, with the most excellent parcels of the body, before spoken of, be joined in a due proportion, & put into a natural vessel, well closed, and left or put under an hen to hatch in her broody time, and thou shalt have a Magnet, performing by a true Artist many miraculous secrets, nay even the coagulated mass will not differ much from the best of Paracelsus Homunculo's; yea, the oil or liquor swimming about it, being mixed with the proper sweat, changeth and metamorphoseth the mind of man, even, as I may say, by the very touch.  
Many more most rare and profound operations may be by blood performed, which are better concealed, than to the ignorant, wilful, and malicious world divulged. Fellow Nature, and diligently mark her operations, and be acquainted with her footsteps, and sublime things will be facile unto thee. In the interim take these ensuing Cautions. After the blood is drawn, thou must be very careful how thou usest it; for suddenly there may both good or hurt be done thereby: Some have thought it convenient to put it in the ground, which I also allow, so it be done in a clean place and mixed with wholesome herbs; for if it should be buried in an unwholesome and infectious place, it may prejudice the body from whence it came: Some will give it to dogs or whelps which I dislike not; for it may perhaps transplant the disease, and cure it wholly, or at lest help the Physician: But it would be far better it were given warm, but best of all being putrefied in a close vessel with a temperate heat: And indeed here I can hardly pass by the villainy of some Empyricks, who with execrable boldness dare presume to give blood, yea the menstrual blood for a Philtre, not considering the ensuing mischiefs issuing from thence; for blood, though never so pure, is an enemy to the stomach, and before it will be digested, is corrupted and turned into putrefactive matter; and than it must needs be extremely offensive and dangerous: Besides, here lieth not that loving force and virtue which they seek after; for there must be another manner of preparation before thou canst come to that; for it must be loosed, that the spirit may work more freely to incline the mind, and that because of the will ruling; so that there is a great force requisite, and the conspiring together of many causes, which they that are ignorant of can never attain the truth; and so for want of true natural knowledge, and sound judgement, calumniate and vituperates the Art And albeit the blood, of all other things in the body, contains the losest and freest spirits; yet being digested (experience hath taught us) it is more available, and operates more mightily in every respect: But here I do foresee an Objection. It may be said, if the power of love lie in the blood; than how happens it that ravenous beasts that do so greedily drink blood, and so well digest it, are not brought to be in love with those things that they eat, the same reason being of the individual and the species? I answer: First, in particular operations of the whole species to the individuum, or of one individuum to another, there is not the same reason. Secondly, they eat unprepared blood, which is not so powerful to change nature; but it is most certain, that by blood duly fermented and prepared, any individuum may be reconciled to another; as this dog to that hare; this cat to that mouse; this lion to that lamb, etc. Thirdly, the beast being filled with the commotion of an angry spirit, and retaining always the nature thereof, doth rather incite revenous beasts into rage, and whet them on to the destruction of others. And hence take this general observation, that it is altogether impossible and repugnant to the law of nature, by any preparation whatsoever, to procure love by means of blood that is violently shed: It is more likely by far to 'cause hatred; and therefore the Ancients in their Reconciliations never drank the blood of one another's forehead-vein before perfect and undoubted amity appeared: And here note, that the salt of blood, if it be dissolved in the Menstruum of the world, and Philosophically handled, it is the most excellent medicine in the world. And as for matter, or putrefaction, which is nothing else but blood corrupted without the veins, of flesh loosed with rottenness, you may dispose on, as of blood aforesaid, saving that it hath lost much of his spirits (which are in the sound blood) by its putrefaction; yet by means of it, ulcers and old sores may be cured with the Sympathetical unguent or water. Some will anoint the inside of a nutshell with Balsam, and than put the purulent or sanious matter into it, and so hung it up in the dry air, and so cure ulcers. And here is to be noted, that this matter may be diversely considered, according as it is found in the body; for either it simply ariseth from blood by means of putrefaction, corrupting without the veins, as aforesaid; or else it ariseth from some venomous quality of some foul disease, as in the French Pox; or else it is infected with some simple diseased quality, as in the Phthisis; and from these (experientia teste) much prejudice may arise. But if thou intent by the Sympathetical water or unguent to cure any such ulcers, the extraneous qualities show that there must be some Alexipharm acum, or Specificks added agreeing to the disease; for you must remember the qualities must be taken away before the ulcers can be cured: Of such things that are cast up by vomit we need not speak much; for we may think of them, as of other Excrements, using also the same Cautions; but if the Vomit proceed from Nature, and not procured by Physic, it will be more convenient for our purpose; yet if it be by Physic, it is not altogethe unprofitable: But regard must be had to the quality of the vomitory Medicine; which if it be not contrary to the disease, must be corrected, and things signed added to it. And thus we have briefly, yet sufficiently handled the Theorical and Practical Principles of this Art   

CHAP. XXXIII. Now because we have heretofore spoken of the necessary use of Signatures in this Art; I hold it here very convenient briefly to add something of signed Herbs and Plants, the more to illustrate the same: And we will begin than first with the Head. 
Head.   
FOr the diseases of the which, we find that Poppy doth something represent the head; and thereupon we use the decoction thereof for many infirmities of the same.  
Also Walnuts have the whole fignature thereof.  
Also the Sea-onyon called Scylla, the which is much commended in all Epilepsies. 
Hairs.   
The Moss of Trees represent the hair, whose decoction is effectual in the falling of the hair.  
Maidenhair likewise is much commended for making thick, fair, and curled locks.  
So the Herb Thapsia is applauded much by Avicenna in the disease Alopecia. 
Ears.   
Next for the Ears; who is so stupid that doth not perceive the shells of Oysters to be their signature, and much by Crollius used against deafness?  
Likewise Assara baccha, or Folefoot, the flowers whereof conserved, and so eaten, much avail the hearing and memory. 
Eyes.   
To the eyes is signed the Marigold, which helps the dimness.  
So Agrimony, or wild Tansy, whose name is so called from helping the disease of the Eye called Argema; the nature of which disease is such, that if it be in the black of the eye it appeareth white, but being in the white of the eye showeth read. Also Anemone or Celandine, also Scabious, both good, and signed for the eyes. 
Nose.   
So Mentastrum Aquaticum, whose leaf somewhat shapes out the form of the nose, the extract whereof is exceeding good for the smelling lost or decayed. 
Gums.   
Likewise Sedum minus, or Prick-madam, being signed to the Gums, is very effectual in the Scurvy. 
Teeth.   
The receptacle of the seed of Henbane, being the signature of the Teeth; therefore the oil, or the juice expressed, or the decoction of the root with Arsmart boiled in vinegar, and being hot, to wash the teeth and gums, doth help the toothache.  
The Pine nut doth very well sergeant the representation of the teeth called incisores; and thereupon we use the decoction of Pine-leaves or branches in vinegar, to assuage the pain of the Teeth. 
Throat.   
The herb Wularia, or Horstong; also the herb Cervicaria, both good for Gargarisms. 
Liver.   
Who is ignorant of the herb Liverwort, how nature hath signed it for the Liver-infirmities?  
Also the Mushroom of the Oak or Beech-tree, the powder whereof sprinkled upon blood violently issuing at the nose or wounds, doth even after a miraculous manner staunch it. 
Heart.   
The Quince, Myrabblane, Pomecitron, Limmons, Oranges, all good and cordial, and signed to the heart. 
Lungs.   
To whom is Lungwort, called Pulmonaria, unknown for his signature? the decoction whereof is much available in all the impediments that do in any wise appertain to the Lungs. 
Paps.   
Also for the evil affects of the breasts of women, the Specula (or eyes as I may term them) in the tail of a Peacock, as they give an exact signature and resemblance thereof; so physically used, prepared, and administered in drink, hath great virtue to heal the impediments thereof. 
Spleen.   
So the herb Scolopendrium, which the Apothecaries call Ceterach: And Hart-tongue, and Lupins, all very good for the diseases of the Spleen. 
Stomach.   
Gallingale, Ginger, and the leaves of Cyclamen, effectual. 
Intestines   
Callamus aromaticus, and Cassia fistula, of profitable use. 
Bladder.   
The herb Alkekengi, called Winter-cherries, signed to the Bladder, and of excellent virtue against the stone in the Bladder.  
Also the bushy Tree called Staphylodendros, which beareth cod like round bladders: So Solanum and Collutea, all effectual against the diseases of the bladder. 
The Genitalss.   
Likewise Aron, or Cuccowpintle, which some do conceive to be the true Satirion of Paracelsus.  
Also all the kinds of Dragon-wort, as Dracunculus mayor, the great Dragon-wort or Serpentine: So Drancunculus minor, less Dragon-wort, or speckled Aron; Dracunculus palustris water, or Marsh-dragon; Dracunculus hortensis, Tarragon, or biting Dragon-wort. Moreover Beanes, which by their flatuous quality are very provocative, and inciting lust, and therefore condemned and the use forbidden by Pythagoras to his followers: Also the meal of Beans being made a Pultice, and applied, is good for the inflation of the Genitalss.  
So the acorn hath the signature of the Preputium. 
Testicles.   
All Bulbous Roots, but especially Gandergoose or Dogstones: So Satirion, and that kind thereof called Tragorchis: So Satirion Erythronium: So the Leek, all inciting and provoking lust. 
Matrix.   
Aristolochia rotunda: So Mace including the Nutmeg, as the womb encloseth the Embryon.  
Savine hath the signature of the veins of the Matrix, and therefore dissolves the tartarous humour thereof. 
Reinss.   
Purslane is properly signed to the Reinss, and their peculiar diseases. 
Backbone   
Filix foemina, or the female Fern, agreeth with the signature of Spina dorsi, which manifestly representeth the effigies thereof. 
Bones.   
That gravelly stone called Ossisana, seu lapis sabulosus, found about Spira and Darmstad, doth wonderfully operate in the conglutination of broken bones by his magnetic signature. 
Nerves & Veins.   
Plantain hath the whole signature of the veins and nerves of the hands and feet: Also Savine is signed to the Veins. 
Pores of the skin.   
Hypericon, or St. John's wort, with its perforated leaves, is good for obstructions and evil sweats of the Pores. 
Hands.   
Palma Christi, and the Fig-leafes are signed thereto, and are available against the articular impediments. And this shall suffice for a taste of the signatures and signed herbs to the aforenamed particular parts of the body.  
We will yet for some further satisfaction add the signatures of the diseases, and demonstrate what herbs are signed to some peculiar diseases.   

CHAP. XXXIV. And first of the Apolexy. 
Apoplexy   
THE Lily of the Valley, whose Flowers do hung like drops, is of great use in this disease: So the Carp-stone, being of a halfmoon form, is herein commended. 
Sto●●.   
As the Crystal, Flint, lapis Citrinus and Judaicus, Lincis, and all which drive out the stone, are Magically signed.  
So Saxifrage Roots, and Calculus Microcosmi, Lithospermon: Lachryma Jobbea: fructus Alkekengi & Ononidis; and many more things that have their magnetic signatures. 
Cancers.   
Lunaria, which Carrichter affirmed that he cured all the Cancers of the Breasts thereby. And Ros Solis, etc. 
Colic.   
Convolvulus, or withwind and Anguilla, etc. 
Dysentery   
Acorus Aquaticus, having a yellow root, and digged up in May, is a most singular Amulet, being appensed on the region of the belly; for it hath both the colour and signature of the Excrements. 
Erisipila's   
Oxylapathum, the seed whereof is most efficacious, being decocted and drunk.  
Also the Cholchotar of Vitriol strongly calcined and dissolved in Plantain water, and outwardly applied. 
Epilepsy.   
Viscus Quercinus: and Peony seeds. Paracelsus commends a sparrow in the Falling Sickness, etc. 
Excressences.   
Agarick, and such Excressences of trees, which grow upon the boughs and leaves above the natural order, do heal these turberculas. 
Exanthemato.   
Rapeseed and Lentils are very effectual, and signed both for the small Pox. 
Ficus ani.   
The herb Scrofularia, either the decoction used, or hanged for an Amulet about the orifice of the stomach, is excellent in this disease, 
Fistula's.   
Juncus Aquaticus hath its signature; and therefore the salt thereof artificially extracted, and given inwardly and applied outwardly, is a sure remedy. 
Hernia's and Ruptures.   
In Ruptures and Hernia's you will find very prevalent the Root of Aron, and Oak-apples gathered in May, and hanged in glasses in the Sun till they convert to a liquor, and so anoint the Hernia's. And it is observable, that all creatures that extend & contract themselves, are Magically signed for these impediments: as the Tortoise, whose calcined powder doth much prevail; also the Proboscis, or mout of an Elephant. 
Flux of Blood.   
Read  boiled in Tent, or styptic read wine, doth stay them mightily: So the root of Tormentil: Also the Haematite Cornelian Coral, if any of them be held in the hand.  
Especially calcined Vitriol of a blood colour, wonderfully stayeth blood out of the breast or head, etc. 
Hemorroids.   
The downy substance of woolly herbs and plants do by an occult sympathy stay Hemorroids, or Pyles so called. 
Dropsy.   
The Bryony root hath the signature of this: The Extract whereof doth draw forth the water; so doth Radix Miohoacae. 
Yellow Jaundice.   
Saffron, and Celandine, and radix Cucurmae, many other the like, etc.  
The flesh of Vipers prepared, doth much conduce to this disease. 
Leprosy.   
The Strawberry hath the signature of this infirmity; and therefore the distilled water thereof doth make pale a read, pimpled and leprous face; whereupon Raymund Lul in libro de quinta essentia, doth highly commend the use of Strawberries steeped in spirit of Wine. 
Pleurisy.   
Carduus Benedictus by his pricking leaves showeth his signature to this disease; so doth Hippoglossum or Horse-tongue; and so doth Consolida Regalis, wild Cummin, conduce properly hereto. 
Phantasma's.   
Hypericon, or St. Johns Wort, is mighty prevalent in obtunding Phantasms, the name denoting the virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i e.) supper imagines & spectra dominium habens. Likewise the Latins call it fuga daemonum. Also Amirrbinum hath potency, etc. 
Panatitia.   
Archangel, which bruised and put upon the disease of the lose skin at the root of the nails, presently cures. 
Plague.   
A Toad is signed hereto, and a Lizzard extracts the Eschar of the Carbuncle: And so is the Tubers, or Mushrooms of an Oak, either new, or powdered, and put upon, doth operate effectually, etc. 
King's evil   
The herb Scorfularia, or dead nettle, i● properly hereto signed: and the Fig, which swelleth like it. 
Squinancy.   
The Mulberry, whose juice, and also the leaves, and the juice of them, is very efficacious for gargarization in this impediment, etc. 
Cramp.   
The Snail is signed hereto, and efficacious herein, etc.  
The Herb Arsmart is hereto singed. 
Stripes black and blue. Urine. retained.   
The Medulla in the concavity of a goose-quill, dried and pounded, and given in wine, extremely driveth forth the urine retained.  
Also the soul of an herring, as the vulgar call it, powdered and given, hath the same effect. 
Poison & venom.   
Dracunculus minor, or speckled Aron, which by an occult and sympathetical quality in nature doth appear out of the Earth as soon as any serpent gins to creep abroad; for till that appeareth above the ground, no Adder, Snake venomous, or Serpent will be seen, premonishing us as it were to beware of them. Bistorta is also effectual for the biting of vipes or serpents. And all such Plants that have the speckles or marks like to the skin of adders, etc. are found to be signed by nature against their poisons and venoms. 
Wounds.   
Hydropiper being signed naturally, as by the bloody spots is demonstrated that appear upon the leaves, which cures new wounds, etc.  
And also Hypericon being perforated as it were with a needle, is profitable to all the external and internal imperfections of the skin.  
And so Millefolium, and Betony, and all perforated Plants, have their signatures and prevailing potencies in wounds.  
He that desireth further instruction in these signatures, and more ample use thereof, must acquaint himself with Paracelsus, or at leastwise with Oswaldus Crollius in the latter end of his Basilica Chymica, as afore, is advised where he may receive more ample satisfaction and judicious instruction. And this shall suffice for the present concerning this Art  
Ne nimium Boltone precor, precor, Artis amice;  
Quod prius est dictum sit dictum sat sapienti.  
Nam jam summa procul villarum fulmina fumant,  
Majoresque cadunt altis de montibus umbrae.  
Vive, valo Lector; siquid scis vectius Artis  
Candidus imperti: si non, his utere mecum.   
FINIS.   

Reader, These Books following are printed for Nat. Brook, and are to he sold at his shop at the Angel in Cornhill.  
1. Time's Treasury, or Academy for the 〈◊〉, for their accomolishment in arguments of discourse, habit, fashion; summed up all 〈◊〉 Character of Honour: By 〈…〉 Esq;  
2. B. Morton on the Sacrament:  
3. That excellent piece of Physiognomy and Chiromancy, Metoposcopy, the Symmetrical Proportions and signal Moles of the Body, the subject of Dreams: to which is added the Art of Memory: By R.  
4. Theatrum Chemicum Britanicum, containing several Poetical pieces of our famous English Philosophers, which have written the Hermetick Mysteries in their ancient language: By the truly noble Elias Ashmole Esq;  
5. Chiromancy: or the Art of Divining by the Lines engraven in the hand of Man by Dame Nature, in 19 Genitures; with a learned Discourse of the soul of the World: By Geo. Wharton, Esq; and gathered out of Scripture, Councils; & ancient Fathers, in answer to D. Vanes lost sheep returned home: By Edward Chisenhale, Esq;  
7. Tactometrica, or the Geometry of Regulars, after a new manner, in Solids: with useful Experiments, with new Experiments, never before extant, for Gauging; a work useful for all that are employed in the Art Metrical: By John Weyberd, Dr. in Physic.  
8. An Astrological Discourse, with Mathematical Demonstrations, proving the influence of the Planets and fixed Stars upon Elementary bodies: By Sir Chr. Heydon, Knight.  
9 Magic Astrology vindicated by H. Warren.  
10. Catastrophe Magnatum: By N. Culpeper.  
11. Ephemerideses for the year 1652. by N. Culpeper.  
12. Judicial Astrology vindicated, and Demonology confuted: By W. Ramsey, Gent.  
13. The History of the Golden Ass.  
14. The painting of the Ancients, the beginning, progress, and consummating of that noble Art  
15. Wilsfords' Arithmetic, made plain to the easiest capacity, in two books, viz. Natural and Decimal; being most useful for all Gentlemen. Merchants, Shopkeepers, all others; by Tho. Wilsford, Gent.  
13. Adam in Eden, the Paradiseof Plants, Description of all our English Plants, wild or otherwise, with their signatures applied to the parts of the body of Man, with their Physical use, that a man may be his own Physician, the Ingredients being to be had in every field and garden; made public by W. Coles, M.D. for the benefit of all English men.  
These Books will he published speedily.  
15. The Perfect Cook, A right method of the Art of Cookery, restoring the whole practice to a more refined way than was ever before extant.  
16. Castellus Lexicon medicum, being a Dictionary explaining all the terms, both in Physic, and Chirurgery, Translated by J.D.  
17. Timothy's vade mecum, or a pocket companion for the sons of the Prophets, wherein are Treated of matters appertaining to Ministers, and such as intent for the Ministry; by T. Crave.  
18. The Treasury of the soul.  
19 Frambesorius, His scholia Medica; also the Treatise of seavers made English, by J.D.  
FINIS.