Medicina Magnetica: OR, The rare and wonderful Art Of Curing by SYMPATHY: Laid open in aphorisms; Proved in CONCLUSIONS; And digested into an easy Method drawn from both: Wherein the Connexion of the Causes and Effects of these strange Operations, are more fully discovered than heretofore.  
All cleared and confirmed, by pithy Reasons, true Experiments, and pleasant Relations.  
Preserved and Published, As a masterpiece in this SKILL.  
By C. de Iryngio, chirurgo-medicine in the Army.  Nullum numen abest. 
Printed in the Year, 1656.   

TO THE RIGHT HONOURABLE, general GEORGE MONCK, Commander in Chief of all the Forces in SCOTLAND; And one of his highness' Council, for the Government of that Nation.  
My LORD,  
IT is the Law of this and other Nations, that whatsoever treasure is found, straight to be carried to the supreme of that People. Wherefore falling on this, no little (in my opinion, which is the only Law that puts value on any thing to me) treasure, that I might not be guilty of concealment, I present it to your Lordship, being Chief-Captain of those Forces amongst whom for diverse years I have served, and prospered. The bulk of the Book can crave none of those few moments snatched from weighty business and let fall on recreations; the rareness of the subject and handling of this Magical-Medicine may sometimes commend it to your pastimes. They that are grown big, rather with Authority than Reason, will, I know, condemn me of confidence, for bringing so small an Offering to the Altar of thankfulness, where they, may be to avoid superstition, do seldom worship. But History telleth me, that the greatest Monarchs have cheerfully accepted the mean Gifts of their soldiers and Subjects; And as Your Lordship in real Valour and Piety represents that noble Emperor; so in that wherein he exceeded all other, You are no whit short of Him; that is, You never suffered any Petitioner to depart sad from Your sight; and (which is more) never forsook them whom once You befriended: This is observed by all, this hath been my experience so oft as I had need of favour and protection. This, and this chiefly hath made me approach that Presence, who by his Prudence hath relieved his fainting Forces, and made his stoutest Enemies fall in their Armies and Navies: both Elements erect Trophies to Your Conduct and Courage; And this Nation acknowledge your goodness, which being ready to break in pieces by its own envy and divisions, You walked so wisely before, and amongst them, that You forced them to continue a Society and People, leaving that knotty work easy for the next Labourers. Posterity, the best Judge of virtue, shall reward Your Achievements with honourable Monuments, the present Age (though ever envious, yet) entertain Your Fame with prosperous Acclamations; And that Your full happiness may not have the least stain or blemish, Your Health is the affectionate desire of,  
MY LORD, Your humble Servant, C. IRVINE. EDINBURGH, June 3. 1656.   

THE INDEX Of all the CHAPTERS, contained in this BOOK.  

The first BOOK. AN hundred Aphorisms: containing all the whole body of Natural-Magick: being the Key to open that which followeth in sympathetic-medicine, Page 1  
The second BOOK. TWelve Conclusions; which are proved and explained: And are as so many firm columns, to support the Noble frame of Magical-Medicine. 

CONCLUSION I. The Soul is not only in his proper visible body, but also without it; neither is it circumscribed in an organical body, Page 14  
CONCLUSION II. The Soul worketh without, or beyond its proper body, commonly so called, Page 17  
CONCLUSION III. From everybody flow corporal beams, by which the Soul worketh by its presence, and giveth them energy and power of working: And these Beams are not only corporeal, but of divers parts also, Page 19  
CONCLUSION IV. The beams sent out of the bodies of Wights, have and enjoy vital spirit, by which the operations of the Soul are dispensed, Page 22  
CONCLUSION V. That the Excrements of the bodies of living creatures, retain a portion of vital spirits: and therefore we must not deny them life: And the life is of the same species the life of the wight is of, and propagated from the same, Page 25  
CONCLUSION VI. Between the body and excrements proceeding from it, there is a certain concatenation of spirits or beams, though they be never so far asunder: The like is also between the blood, and any other part of the body separated from the body at any distance, Page 28  
CONCLUSION VII. The vitality or liveliness lasts, till the excrements, blood or separated parts be changed into another thing of a diverse species, Page 32  
CONCLUSION VIII. One part of the body being affected or ill-disposed, by hurting the spirits, all the other parts do suffer with it, Page 33  
CONCLUSION ix.. If the vital spirit be fortified in any one part, it is fortified by that occasion in the whole body, Page 34  
CONCLUSION X. Where the spirit is most bare and naked, there it is soonest affected, Page 35  
CONCLUSION XI. In the excrements, blood, and separated parts, the spirits are not so deep drowned as in the body; and therefore in them it is sooner infected, Page 37  
CONCLUSION XII. The mixture of spirits maketh compassion, from that compassion Love takes its original. Page 39    
The third Book. THE Method of Curing by Sympathy. 

CHAP. 1. Of the things necessary for a Physician before he undertake the Practice of magical-physic, Page 42  
CHAP. 2. Of Purges and Purging, Page 44  
CHAP. 3. Of phlebotomy, Page 50  
CHAP. 4. Of Cauteries, Page 56  
CHAP. 5. Of Confortative Medicines, Page 57  
CHAP. 6. Of those Medicines that are to be chosen in this Art, Page 64  
CHAP. 7. Of the time as well of Gathering, as of Application of these Medicines, Page 66  
CHAP. 8. Of the means whereby this Art applieth the Medicines to bring health into the diseased body, Page 68  
CHAP. 9 Of Transplantation, and of the diverse manners by which it is done, Page 70  
CHAP. 10. Of the means by which Application is done, Page 76  
CHAP. 11. Of the Magnet necessary in this Art, and diverse descriptions thereof, hitherto known by very few, Page 78  
CHAP. 12. Of the use of the Magnet in this Art, Page 80  
CHAP. 13. Of the means wherewith cure may be done in this Art, without a Magnet, Page 81  
CHAP. 14. Of the Excrements of the backdoor, Page 82  
CHAP. 15. Of Urine, Page 83  
CHAP. 16. Of Sweat, and insensible-transpiration, Page 84  
CHAP. 17. Of the Hairs, Page 87  
CHAP. 18. Of the pairing of the Nails, and of the Teeth, Page 88  
CHAP. 19 Of the spital, and excrements of the Nose, Page 89  
CHAP. 20. Of Blood and Matter, Page 90    
An APPENDIX. 

Containing diverse Practices and Operations, necessary to be known in this Art.  
To the Reader an Epistle, Page 95  
The magnetic Cure of Diseases by Transplantation, done by the true Mummy of Paracelsus, Page 97  
The Lamp of Life, Page 98  
The powder of Sympathy, for curing of Wounds. 

The simple powder, Page 99  
The compound powder, Page 100  
The virtue, Page ibid.  
The use and Application, Page ibid.    
The Weapon-salve, according to the description of of the Noble chemist, Oswald Crollius, Page 102  
The virtue of this ointment, Page 103  
The Use, in diverse Observations, ibid.  
The magnetic Cure of the Yellow jaundice, By Application, Page 105  
The magnetic Transplantation of the Gout, ibid  
The magnetic Cure of Ulcers, ibid  
The magnetism of Asarabacca, Page 106  
magnetism in Nature. 

The first, Of the Vine, ibid  
The second, magnetic Impressions of the breeding Mother upon the embryo, ibid  
The third, A Magical magnetism, out of the famous Van Helmont, Page 107  
The fourth, Of the Magical magnetism of the Tarantula, ibid  
The fifth, The magnetism of the Magnes itself, Page 109        

THE FIRST BOOK.  
AN HUNDRED aphorisms: CONTAINING The whole Body of NATURAL magic, being the Key to open that which followeth in SYMPATHICK medicine.  
aphorism 1. THe whole World is animated with the first supreme and intellectual Soul, possessing in itself the seminary reasons of all things; which proceeding from the brightness of the ideas of the first Intellect, is, as it were, the Instrument by which this great Body is governed, and is the link of the Golden Chain of Providence.  
Aph. 2. While the operations of the Soul are terminated or bounded, the Body is generated, or produced out of the bounds of the Soul; and is diversely formed, according to the Imagination thereof; hence it hath the dominating power over the Body, which it could not have, unless the Body did fully and wholly depend upon it.  
Aph. 3. In the production, while the Soul fashioneth to itself a Body, there is some third thing, the mean between them both; by which the Soul is more inwardly joined to the Body; and by which the operation of natural things are dispensed, and this is called the Vital spirit.  
Aph. 4. The operations of natural things are dispensed from this Spirit by proper Organs, according to the disposition of the Organs.  
Aph. 5. The disposition of the Organ depends, first and principally upon the Intellect; which disposeth all things: Secondly, upon the soul of the World that formed itself a body, according to the semenary reason of things: Thirdly upon the spirit of the Universe, that continueth things in such a disposition.  
Aph. 6. No bodily thing hath any energy or operation in itself, saving so far forth, as it is sharer of the same spirit, or informed by it: For that which is merely corporal, is merely passive.  
Aph. 7. He that will work great things, must take away as much as is possible corporeity from things; or else he must add spirit to the body; or else awaken the sleepy spirit: unless he do some of these things, or know how to join his imagination to the imagination of the soul of the World, he will never do any great thing.  
Aph. 8. It is impossible to take all this spirit from any thing whatsoever: for, by this bond, a thing is holden back, from falling to the first matter, or nothing.  
Aph. 9 This spirit is somewhere, or rather everywhere found, (as it were) free from the body; and he that knoweth to join it with a body agreeable, possesseth a treasure unestimable.  
Aph. 10. This spirit is reparated as much as may be, either by means of fermentation, or drawn by his brother which is at liberty.  
Aph. 11. The Organs, by which the spirit worketh, are the qualities of things; which merely and purely considered, are able to do no more, than the Eye can see without life, as being nothing else but modifications of the matter or body:  
Aph. 12. All things operating do it to this only purpose, to make things upon which they work, like themselves.  
Aph. 13. The subject of the vital spirit is the body; in it is received, and by it worketh; neither is it ever so pure, but that it is joined with its Mercurial humour.  
Aph. 14. The humour doth not specify the spirit; because it is the common matter of things, apt to be made any thing: neither is it seen with the eyes; because it is pure, unless it be first terminated in a more solid body.  
Aph. 15. Neither souls, nor pure spirits, nor intelligences can work upon bodies, but by means of the spirit: for two extremes cannot be joined together, without a mean; therefore, Daemons appear not but after sacrifices used.  
Aph. 16. If the spirits or Intelligences wont, go to the vital spirits specified, which is either discipated by the contrary, or changed into another thing, they cease to work there any longer: and as they are allured by the vital spirits of living creatures, so they are put to flight, or rather do cease to work upon bodies, when sharp and venomous things are used.  
Aph. 17. The Stars do tie the vital spirits to the body disposed, by light and heat; and by the same means do they infuse is into the body.  
Aph. 18. In generation the spirit is mixed with the body, and directs the intention of nature to its end.  
Aph. 19 The seeds of things are known to contain more plenty of these spirits, than any thing else.  
Aph. 20. The seeds do not contain such plenty, as is required to the perfect production of a thing; but the internal spirit, alluring the external coming down from Heaven, unites it to its self; and being fortified therewith, at length it begets its like.  
Aph. 21. Before the seed do germinate, or bud, it is fermented, and by fermentation disposed to alteration.  
Aph. 22. If the fermentation could be hindered in the advancement of attraction and assimulation; then a thing might be brought at length, from its seeds to the species of it in a moment.  
Aph. 23. That which is more universal doth more further attraction, and more dispose the seed to attraction: as Salt-petre in vegetables.  
Aph. 24. Every family of things hath somewhat universal annexed to it, whereby the seed is disposed to attraction and made fruitful.  
Aph. 25. He that knows how to join the universal artificially to the seed of the animal family, may produce, even living wights beside the termination, matrix or womb, at least formally; and the like reason is also for the other thing.  
Aph. 26. He that can join light with darkness, may multiply things in their own kinds, and change the nature of them.  
Aph. 27. The universal vital spirit coming down from Heaven, pure, clear, and uncontaminate, is the father of the particular vital spirit, which is in every thing: for, it procreates and multiplies in it the body; from whence bodies borrow the power of multiplying themselves.  
Aph. 28. As the first vital spirit lieth hid in the mercurial humour that is common and free. So the vital spirit of particular things lies in that mercurial humour, imbrued with the virtue of that body whose it is, which they call radical moisture.  
Aph. 29. He that can join a spirit impregnat with the virtue of one body with another, that is now disposed to change, may produce many miracles, and monsters.  
Aph. 30. The first variety of the disposition of bodies, proceed from the various concoction of waters.  
Aph. 31. The second from the various mixture of the three principles, Salt, sulphur, and Mercury.  
Aph. 32. These dispositions flow from the position of the Stars, especially of the Sun.  
Aph. 33. Every thing hath so much vitality, as is required to produce the natural Actions of that species.  
Aph. 34. Nothing beginneth to be made, that doth not receive some vitallity from Heaven, by which it can work somewhere.  
Aph. 35. He that knoweth how to infuse the propitious Heavens or Sun into things, or into the mixture of things, may perform wonders; and hereupon depends all magic operations.  
Aph. 36. By how much the dispositions, or the subjects are more formal, so much more of this life they receive, and so much more powerfully they do work.  
Aph. 37. As in the eye, the operations are more noble than in the foot, although they both proceed from the same soul; because of the purity of this Organ, apt to receive a greater proportion of life: so the Constellate characters, because of their formality, receive a great proportion of spirit from Heaven, and produce nobler actions.  
Aph. 38. The spirit floweth continually from Heaven, and back again to Heaven, and in the flowing is found pure and unmixed, and therefore may by a skilful workman, by wonderful means be joined to any thing, and increase the virtues of it according to the disposition of the subject.  
Aph. 39 The heart of Heaven is the Sun, and by light distributeth all things, as well to the Stars, as to the Earth.  
Aph. 40. Opacum is nothing else, but a Body either wanting light, or having the light asleep in it.  
Aph. 41. He that can by light draw light out of things, or multiply light with light, he knoweth how to add the universal spirit of life to the particular spirit of life, and by this addition do wonders.  
Aph. 42. So much light as is added, so much life; and so much of the one as is lost, so much is lost of the other.  
Aph. 43. This spirit after the first period of maturation, strongly beginneth by little and little to vanish.  
Aph. 44. Maturation is nothing else but, the operation of the radicated moisture to the perfection of the Individuum, so far forth as it may be perfected, proceeding according to the semenary reasons, propounded or purposed by Nature or the Soul. Or, it is an actuation of the internal spirit, so far as it may be actuated. Or, it is the greatest Illumination of the matter that can possibly be done by such light.  
Aph. 45. The spirit is discipated when it stirreth to act upon a matter too rebellious: or, when the natural mixture, or Crasis of a thing is altered by the Stars, sometimes too much excited, it breaketh forth; or being called forth by its brother spirit it goeth away to it.  
Aph. 46. The matter is rebellious, when by reason of a contrary Crasis, or temperature, it cannot be overcome and altered by the spirit: Or, when it is in the last period, beyond which it cannot go, nor the spirit convoy it any further: for only so much spirit is given as serveth every thing to the due perfection of it.  
Aph. 47. The temperature of a thing is altered by the Stars, when the horoscope of the Nativity cometh to the degree of apposition of the Planets that be contrary to the beginning of the life.  
Aph. 48. The spirit is too much excited by fermentation, or immoderate agitation: for moderate agitation is necessary to vital operation.  
Aph. 49. The spirit is called out by its brother spirit, when it is too much exposed to it.  
Aph. 50. In certain things it cannot be called out by its brother spirit, because of its strait-society with the body; but it allureth his brother to him, and is strongly fortified thereby.  
Aph. 51. Fermentation is the action of heat upon moisture, by which the moisture is heated and made subject to the spirit, circulating itself in the body, which cannot remain in the same estate, by means of the fluxibility of the body.  
Aph. 52. He that by means and use of the universal spirit, can excite the particular of any to a natural fermentation; and then appease and settle nature's tumults by repeating the operation, may miraculously increase things in virtue, and power, the highest secrets of Philosophy.  
Aph. 53. Every man knows that by means of fermentation the spirit is as pure as it possibly may be drawn: but almost all of them do want the fruit of multiplication; because they know not how to join one brother with another.  
Aph. 54. Every thing fermented worketh more strongly; because in things fermented the spirits are more free.  
Aph. 55. Things do abide in the same state of nature, so long as they possess so much spirit as is sufficient to perform the due execution thereof.  
Aph. 56. Hence is manifest the cause of natural death and destruction of things. Every thing tends to maturation, as to the perfection thereof: and when it is ripe, the spirit begins to show its forces, and so by acting it is discipated and vanisheth, which, at length, is the cause of destruction.  
Aph. 57 He that could lay hold on the vanishing spirit, and apply it to the body from whence it slipped, or to another of the same species, may thereby do wonders.  
Aph. 58. From this fountain all natural Philosophy doth flow: For, easily may the spirit imbrued with the qualities of another body, procreate in bodies of the same kind a similtude; which is the violent cause of love.  
Aph. 59 These things are aptest to intercept this particular spirit, which have the greater similitude of most natural conjunction with the parts: or which being applied to a vegetous body, are by such a contract made more flourishing. These things are to be understood of the bodies of wights, especially of man, where Philosophers are of more power.  
Aph. 60. This spirit, where it findeth a little matter disposed, according to that likeness, it makes and seats the compound produced.  
Aph. 61. Where the spirit of one body, being married to the qualities of that body, is communicated to another body, there is generated a certain compassion; because of the natural flux and reflux of the spirits to their proper bodies: Which compassion or sympathy is not easily dissolved, as that which is done by imagination.  
Aph. 62. There can neither love nor compassion be generated without the commixture of spirits.  
Aph. 63. This commixture is sometimes done by natural or material application: sometime by imagination, and not seldom by the disposition of the stars.  
Aph. 64. By natural application it is done, when the spirit of one body is implanted in another, by means of those things which are apt to intercept the spirit, and to communicate it to another; and they are known by their signature; and by the Ancients called Amatoria, or such things as love one another.  
Aph. 65. By imagination love is produced; when the exalted imagination of one doth predominate over the imagination of another, and fashioneth and sealeth it. And this may easily be done, because of the volubility of the imagination. Hence all Incantations get efficacy: for although, peradventure, they have some efficacy in themselves, yet the virtue cannot be distributed, because of the universality thereof▪  
Aph. 66. From the stars, love takes its beginning, either when the disposition of the heavens, is alike at the time of nativity, as Astrologers do abundantly teach, and this is most firm, and most to be desired: Or when the beneficial beam of the stars, being apt for that purpose, are at a fit time received into matter disposed, and in a due manner brought into act; as Natural magic more fully teacheth.  
Aph. 67. He, that can do these manner of doings, with the universal spirit, may do wonders.  
Aph. 68 Thou mayest call the universal spirit to thy help, if thou use instruments impregnate with this spirit; the great secret of Magicians.  
Aph. 69. He that knows how to make a particular vital spirit, may cure the particular body, whose spirit is at any distance, always imploring the help of the universal spirit.  
Aph. 70. He that can fortify the particular spirit with the universal, may prolong his life very long: unless the stars be against it; yet he may by these means lengthen his life, and health; and somewhat a bate the malice of the stars, as he must confess, that doth know the habitation of this spirit.  
Aph. 71. Nothing can be putrified, unless it feels first fermentation; but nothing comes naturally to declination, but by stat.  
Aph. 72. putrefaction is the symptom of declining nature; or of the spirits flying away.  
Aph. 73. There is nothing putrified that hath not great store of the volative spirit.  
Aph. 74. All heat proceedeth from the vital spirit, and is said of motion; neither can that spirit either subsist without heat, or at least cannot be mingled with bodies.  
Aph. 75. Every thing that is putrified, hath less heat in it, than it had before its putrefaction: and therefore it is false, that things putrifying do grow whole.  
Aph. 76. As much spirit, so much heat is gotten; and of the one is lost so much, as of the other.  
Aph. 77. Heat can neither be stirred up by nature, nor art, but by the means of light, either external or internal.  
Aph. 78. He that can call light, the spirit of the universe, shall peradventure not far miss the truth: for it is either light, or hath his dwelling or habitation in the light.  
Aph. 79. He that can destroy bodies without putrefaction, and in that very destruction can join spirit in spirit by the means of heat, possesseth the principal secret in natural magic.  
Aph. 80. The external heateth, by bringing in a new heat, and by actuating its own heat, whether it be by being light determinat, or indeterminat.  
Aph. 81. The light terminate, produceth a destroying heat, and such a one as burneth all things. So it is compactly actuated as a fire.  
Aph. 82. Indeterminate light giveth light, and never hurteth any but by accident.  
Aph. 83. He that knoweth how to make light determinate of light indeterminate, not changing the species, nor receiving it otherways, than in a common medium, knoweth exceedingly well how to purge minerals, and all hard bodies, without the loss of a radical moisture.  
Aph. 84. The light which we call indeterminate, and which hath in it the life of things, being the carriage of the universal soul, lieth hid in the darkness; neither is it seen but by Philosophy, into whom the centre of things is apparently discerned.  
Aph. 85. The internal heat is raised, by reason of the agitation of the internal spirit, whose it is.  
Aph. 86. The spirit is agitated by fermentation, or motion: sometimes they concur both together to agitation.  
Aph. 87. There is a secret mean of agitation, known to Philosophers, which is perceived by them in regeneration and generation.  
Aph. 88 When fermentation is distinguished from motion, understand local progressive motion, which cometh from imagination directing the vital spirit to motion.  
Aph. 89. All fermentation finished before due time, is a sign of immoderate putrefaction succeeding.  
Aph. 90. He that knoweth how to hasten fermentation, and hinder putrefaction, by having the spirit of the universe propitious, doth understand philosopher's contrition; and can by means thereof do wonders.  
Aph. 91. putrefaction hath not its original from the body, but from the spirit, and therefore it wars contrary to the spirit.  
Aph. 92. He that knoweth the spirit of the universe, and the use thereof, may hinder all corruptions; and give the particular spirit the dominion over the body. How much this would avail to the cure of all diseases, let physicians consider.  
Aph. 93. That there may an universe medicine be given, is now agreed on on all hands: because, if the particular spirit get strength, it can of itself cure all diseases, as is known by common experience; for, there is no disease that hath not at some time been cured by the vital spirit, without the physician's help.  
Aph. 94. The universal Medicine is nothing else, but the spirit multiplied upon a due subject.  
Aph. 95. He that seeketh this Medicine elsewhere, than in the tops of the highest mountains, shall find nothing but sorrow and loss for the reward of his pains.  
Aph. 96. The Philosophers who say it is to be sought in the corners of the earth, mean the earth of the living.  
Aph. 97. They, who hope to find it in the furnace of the chemists, are desperately deceived, for they know not the fire.  
Aph. 98. Nothing hath from the first intention of nature, more spirit, than is sufficient of itself for the conservation of its proper species, yet out of every thing (nature playing the Midwife for him) the Philosopher can produce a son nobler than the father.  
Aph. 99 The first and the last colours of things are yellow; because the Sun and the Stars are yellow. Those things that are of a looser temperature, as Plants appear green after they have touched the air, which air being naturally and more highlyer cerulious or blue, and working upon them, maketh yellow things green; but being made harder, resisting the impression of the air, they put on again their first and native colour. Out of these things that have been said, thou mayest pick great mysteries.  
Aph. 100 The air is blue, and the horizon appears blue to us in a clear day; and the air, because of the thinness, is not apt to terminate the strong, vegetous, vital beams, until they languish and grow weak by distance, but then the terminated beams show the native colour of the air. And thus much to have said at this time, by way of Aphorism, if you make not very much account of it, is too much.   

The Second Book.  
CONTAINING XII. CONCLUSIONS, which are proved and explained: And are as so many firm Columns, to support the Noble frame of Magical-Medicine.  

CONCLUSION I. The soul is not only in its proper visible body, but also without it; neither is it circumscribed in an Organical body.  
The Proof and Explaination.  
NO true Philosopher will deny this: The Platonists place not the soul in the body, but the body in the soul: And the peripatetics themselves do with Aristotle confess, That the soul doth execute some action without the body: Nay, it seems very absurd, to shut up so noble an Essence, in so narrow and straight a Prison; Neither were there wanting some Divines who attributed acerta in ubiquity to the soul; affirming it to be there where it worketh: for what can be devised more unlikely, than to conclude that most noble Essence, as bounded and comprehended in this so exceeding small a prison. The common dictate of Reason proveth, That the thing comprehended, so far forth as it is comprehended, is more base and ignoble, than the thing comprehending: And it is manifest to him, who considereth the nature of things, That the thing comprehending, so far forth as it comprehendeth, is more excellent in operation and power than the thing comprehended. That the Imagination worketh without it, and beyond its own body, I take it to be manifest, and if any man doubt of it, he will be convinced by experience: for it worketh in the embryo: Neither can fascinations be otherwise performed. But is not the Imagination the hand of the soul, by which it worketh without the help of the body? and yet these operations conduce not to our purpose: Therefore we must show more clearly what we mean by this Conclusion. We do then under it and by it, mean nothing else but that the soul must necessarily be, wheresoever the vital spirit is found; for the vital spirit is the bond by which the soul is tied to the body: or rather it is the undivided companion of the soul, brought by the soul from heaven, by which the soul joined itself with the body; by means and mediation whereof, it gives the form of the body; and if by the frown of the destinies it be forsaken by the particular soul, it returns to its common country: but is never extended further than the soul itself, without which the spirit cannot subsist: Then, if a man's body work something without itself, surely it worketh as informed by the soul, and shall it not then work vitally, and produce vital actions; But how I pray you shall it produce them? without doubt in and by the virtue and power of the form, that is, the soul. But (except I be deceived) there can nothing work by the power of another, and not be partaker of it: Therefore the active beams that produce such effects without the body, must needs be partaker of the soul, by which they work. And I think no man can be so senseless to deny actions extrinsical, or without the body, to Man, the most noble compound, and grant them to Plants and Stones: but that operations depend on forms, it always seemed true to the most Learned. The seed doth (as some would have it) beget the embryo in the mother; which it could not do, were it not upholden and furnished with the presence of the father's soul. But I hear some whisper, that this opinion can be no way consonant to truth: because that then, if the father should die as soon as he hath begotten the child, his soul being free from the bonds of the body, goes to its appointed place, And how then can it work in the embryo? But to him that considereth the matter well, this will appear of no great difficulty; whether we say, That the soul is not utterly and absolutely free as long as any vital spirit remaineth anywhere safe and untouched; for it there sticks and abides as long, and until its subject be quite turned into an other thing; but because it wants organs (as in an apoplexy) it cannot perform any sencelike actions; Or whether we will say rather, The soul is necessarily present at these operations, by a certain presence; and yet not hindered, but that in another place it may perform other works: for seeing that the soul doth by wonderful and strange means, produce many 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, so it wants not its Instruments of its proper natural heat, which only is fit to produce such an effect? But of what hath been said the cause is plain, why about the Graves of them that die a violent death there are apparitions seen: for the vital heat and natural moisture being not quite dissolved, the soul sticks, and gives sometimes in these exhallations, impregnated with the spirit, the shape and form of a man: And the same may be the reason, why sometimes in churchyards such things appear: and from the same head it is, that the slain corpse bleedeth at the presence or touch of the Murderer: for, the soul being yet present, doth by the dispensation of Providence, work such things. But for the better confirmation of this Conclusion, there is enough said in this place, others from these grounds, will invent and find out things which will be far more sublime and high.   

CONCLUSION II. The Soul worketh without, or beyond its proper body, commonly so called.  
The Proof and Explanation of this.  
THis Second Conclusion hath nothing which is not manifest in the former, and of itself is clear, and confessed by all men. For, if the soul be without the body, it can and shall without doubt work there: for, the soul in its essence includes Act, being (as one saith, and very well) an essential Act proceeding temporally: It works therefore according to the Organs informed, or, according to the manner of information, seeing it communicates a form to the subject; for, peradventure it were more agreeable to simple and pure truth, to call the soul, not the form, but rather, the giver of the form: yet, so giving forms, that both in their beings and operations they shall depend upon it, and whatsoever is, is dispensed and given by it. Plato seems to have placed in men a threefold distinct form, yet depending on the common soul. It is true, that to these inferior forms, the name of form is sometimes given; but how truly and properly, let them look to it, that accustomed to speculations, have learned to separate vital Actions from the soul, which proceed only from it. But we, omitting all these difficulties, will be content to use the common means, which will also peradventure serve our turns.  
Some men will say, If the soul be and work without the body, or besides it, by informing the natural heat that proceedeth without it, and is inherent in his beams, they must needs be men, consisting of a soul and of a body. When I first began this Work, I had thought to have passed over such Objections as ridiculous; but this being one, that may seem of some moment to them that are less perspicacious, I am content to answer; And first I say, it is as absurd, for aught I said, to call the beams, men, as it is to call the feet and hands, men. Secondly, Every bare information doth not make man, for it is required, that a reasonable soul do inform an organical body; and thus; by means of the form, be made fit for organical operations; but, if the soul inform any Compound only vegetably, or some inferior way unknown to us, it cannot be forthwith called, a Man: for, the soul informs according to the merit of the matter, say the Platonists, or more clearly, it informs according to the Portion of the vital spirit that is present: for, every proportion of this, is not fit for every operation. Hence it appears, that though the soul do for sometime inform a corpse with a certain form: for, we see in dead Carcases, the vegetative faculty doth for a time exercise its power, which cannot be done without the soul, yet it cannot be called, a Man; for, being deprived of sense and reason, it falls from that dignity; But it is most certain, that the soul being there present, only according to the vegetable power, may work elsewhere: for, when it was tied to the body, according to all the ways of vitality, it did form many other operations; why then when it is altogether free from those bonds, or else tied with them, it should not work things proper to itself, there can no reason be given; nor can any man in judgement understand. It may then, according to the will of God, either enjoy pleasure, or suffer pain, although it be tied to the dead corpse in that manner, seeing that in the vegetative faculty it shall suffer nothing, till it be again reunited to an organical body. But in what things, and how the soul doth suffer, when it is loosed from the bonds of the body, we leave to Divines, as too far from our purpose.   

CONCLUSION III. From everybody flow corporal beams, by which the soul worketh by its presence, and giveth them energy and power of working, and these beams are not only corporal, but of diverse parts.  
The Proof, &c.  
THE first part of this Conclusion will easily be evicted; for, there is no man that can deny it that considereth the operations of natural things, and the hindrances of those operations: For, what reason is there, why things more hard and solid, than the nature of the thing requires, work not so freely; is it not because the Pores of the body being shut, the Corporal beams cannot find a due egress? Now, unless they were Corporal, no affection that is merely corporal could hinder them, and nothing but the change of the forms, could destroy the faculties of things: But when we see that the form remains, the operations are hindered, we wonder then if we be forced to consider and resolve of such beams. Moreover, unless those Active beams were corporal, their operation would proceed to any distance, and not be hindered by bodies. If you say, it is but an Accident by which things work at distance; yet an 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 any Activity: Therefore, except such beams be granted, nothing can work at distance by any means; Therefore, these Accidents are displayed in Corporal beams, possessing all the manners of the body, whence they proceed, yet I would not have you take me for a maintainer of Accidents, who could never hitherto see any thing in nature but substance, unless any man could make the positions and manner of things something real distinct from the bodies: but here I speak out of supposition, granting peradventure what some man might ask at my hands.  
Besides what hath been said for our beams, you may add, that adventitious heat doth promote the operations of things; but how could it do this, but by stirring up more plentiful beams to bring them out? We see how Amber, being made hot with rubbing, draws the Chaff to it more stronglier; and many other will not work unless they be hot; by which making them hot, the Corporal beams are more plentifully drawn out, and so work more powerfully. Moreover, closeness would not long keep the natural power of things unhurt, but that it hinders the dissipations and spending of the beams: besides, unless beams were Corporal things, they would penetrate though the most compact bodies, the contrary whereof, experience bears witness unto: though it be true, that some Compound bodies send out beams so thin and subtle, that they can pierce the pores of all bodies; as doth appear in the Loadstone.  
But, wherefore did Nature ordain Pores in bodies, but that they may be doors, by which these beams might pass in and out: again, the senses would never perceive sensible things, but that there proceedeth beams from the bodies, affecting the senses, as appears in smelling; for odour perisheth with age, and yet for no other cause, then that the beams perish which bring the odour to our nostrils; so from all bodies there goes subtle thin beams, bringing with them the shapes of things, which is possible to demonstrate to the eyes in a dark place, by mean of a translucide convex— glass: but unless these beams were Corporal, let any man tell me, how they could affect the senses: rather I have often wondered, how being mingled with so great confusion, in passing through the glass, they can severally explicate themselves. But let us come to another stronger argument, and more agreeing to our purposes, to prove what we principally intend; And namely, that such beams do in a continual motion, go out of the bodies of wights, which we shall easily do, if we first, consider the common natures of all wights: for, every wight, that it may live any space, must necessarily be nourished with food, neither can it live without it, because of the continual going out of the beams; the body from its natural disposition, can endure no more vacuity and emptiness, than nature hath appointed for such a body: That which in food is dry, doth restore and refresh the solid parts; and that which is moist, the humours: And why this? but, because every day, nay, every moment, the beams, and those most plenteously, do go out from bodies, and those corporal; yea, and from every part of the body; for, were not this so, living wights would grow to monstrous and enormous greatness. And this is the reason, why wights fall to destruction, and are not so long-lived as Stones; nay, not as some of the more compact sort of Trees; for, the vital spirit, and natural heat being in wights freer, and more at liberty, work more powerfully, and produce more plenteous exhalations; whence it comes to pass, that they are propagated to the greatest distances, the soul all the while knitting them together, lest they should be altogether dissipated: for, they could not else hold the specifical virtue of the body; neither could they work, except the soul informed them; for, that hath in it the natural heat, as we shall show in the Chapter following, which produceth a sufficient disposition to receive information from the souls, as we said in the Chapter foregoing. But, that those beams are of parts, is clearer than the Sun at noon day; for, that which proceedeth from diverse and heterogeneous parts, conveying also with itself, something from all, even the smallest parts, cannot choose but be of diverse parts: for, from the bones, flesh, nerves, there do flow continually certain particles, of which those beams consist: these carry with them the disposition of the body; and according to that disposition, taken from the body, work more powerfully than the body itself: Hereupon a wise man will take special heed of living and conversing with sick people, the rather if he feel himself disposed to such a disease; for, a body so disposed, doth more greedily draw to itself those beams, and is sooner changed: And note, that bodies in whom there is a likeness of nature and complexion do sooner sympathize with one another; as brothers, sisters, and do sooner take infectious diseases one of another; because of the radical likeness, the infected beams are more drawn, and the body more speedily changed. Another necessary caution doth by this occasion come into my mind, That great care must be taken to avoid these places where the excrements of diseased persons are laid: both for the reasons aforesaid, and for a more proper and particular cause, it shall be expressed in what followeth.   

CONCLUSION IV. The beams sent out of the bodies of wights, have and enjoy a vital spirit, by which the operations of the soul are dispensed.  
The Proof and Explanation, &c.  
EVery compound consisting of matter and form, hath its own proper natural heat, which is derived and propagated, not from the Elements, but from Heaven, and particularly from the Sun the heat of Heaven, seeing that by the departure of it, all things grow sad and torpid, and by the return of it are cheered and refreshed; for, it is the fountain and original of life, making all things fruitful by its heat, multiplying and preserving them in their own being. Whence it follows, that nothing can exist without some manner of heat, it being the bond whereby the form is tied to the matter, and which, lying hid in them in a viscous Mercury, a moisture brought with it from Heaven, giveth increase of seed to everybody. It is also the instrument which the form useth to produce actions: and it is the immediate cause of the aforesaid beams, which beams it never forsaketh, but accompanieth them in their journey. Blessed, and thrice blessed is he, which can Multiply it in a fit subject, under the favour of the Sun and Heaven. This said heat, if it decrease, the body tends to destruction, the beams being fewer and weaker: Furthermore, though the form be not united to the matter, but by a certain mean of this heat, which is so required as proper to all things, yet it varieth in every spirit of things, yet it hath in every spirit some latitude; so that you shall find in the individuals, that which is altogether the same; because the heat sometimes is more, and sometimes less, which may be the cause of variety of operations, not only in these of the same species, but even in the same individual: it is after changed, till at last by corruption, it end in that which is altogether another latitude; for, the matter is not tenacious enough, nor holds the heat fast enough, but lets it (being volatile) wander abroad, which according to the impressions of Heaven, applieth itself variously to the matter; whence depends the whole economy, and every change in sublunary things. But it's now time to retire ourselves, and descend to the body of man, the proper subject of this work. And first, it shall not be amiss to explicate ourselves, what we mean by the vital spirit in this Conclusion; whether after the manner of other Physicians, that which the Schools call by this name; or, some other thing of far another nature: surely, although we think that received opinion of the spirits animal, vital, and natural (as they call them) not altogether consonant to truth, yet being besides our purpose, we mean not to meddle with it here; and therefore, of other manner of spirits. But what new spirit is this brought in into physic, or, by what Authority came it in? Truly, I am so supercilious as to affirm this done by my Authority: Let it not be brought in at all; I only require, that I may be spared the use of that name, to express the natural heat and radical moisture both together; and the reason is, because they are never actually separated: And to call them spirits, because of all corporal things, they come nearest to the nature of spirits, both in their original and power. It is called vital, because by mediation of it, life flows, and is propagated into the body; and therefore, wheresoever you find in this Treatise the name of spirit, understand it as is said. Now then, that this spirit flourisheth in the foresaid beams, I think it appeareth from hence; This spirit also floweth from the body, and this no wise man will deny; for, if it flow not from the body, the body would last for ever: Consequently, the things that can most fix these spirits, have great power to prolong the life of man: for, it is volatile, and every moment some portion of it goeth out with the parts of the body, resolved into beams: for why it should 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, with them it goeth out in the plague, because the beams (as is observed) retain the disposition of the body from whence they go: yea, if the 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 the Instrument. Either therefore the bodies of men shall work at no distance at all; or, if at distance whatsoever, this spirit must needs reach, and proceed to it: and by virtue of a more potent soul, in the very beginning and principal of life, the body of man (as of all other wights) is ordinated to natural actions, as other natural bodies are, by the seminary virtues, which are in their forms; nay, more powerful than these are, this spirit that accompanieth the beams, dispenseth their Actions, which are far propagated; and when they grow faint, they are supplied by and from the bodies.   

CONCLUSION V. That the Excrements of the bodies of living Creatures, retain a portion of vital spirits: and therefore we must not deny them life; and the life is of the same species that the life of the Wight is of, and propagated from the same.  
The Proof and Explanation of it, &c.  
THat the Excrements of the bodies of Wights, retain some portion of the vital spirit, it appears; for having lurked long in the body, they imbibe the spirit, and join it to themselves, intercepting the beams issuing from the noblest parts of the body: yea, having at the least some digestion, they are made like the bodies in which they were concocted; and therefore do more greedily attract the beams with the spirits, and the spirits do much more willingly insinuate themselves into them, than into any other body, not partaker of the same; or a greater digestion and likeness. It is likewise evinced by common experience; for, doth not the too much flowing of any excrement, produce grievous symptoms, weakness, and in the end death; and that not so much by cutting off the nourishment, as by exhausting the spirits: or else in the Dropsy, how could the overmuch flowing of the water out of the wound, cause death, but that the water being impregnant with these spirits, carries more of them out with it, than the body can bear in so short a time? So, in all inward Abscesses, when great store of purulent matter hath filled the hollow of the breast, if by the negligence or ignorance of the chirurgeon, it be too much and suddenly emptied, it is for the same reason, followed with death or dangerous weakness: for, the body, unless it be everywhere according to the proportion requisite, stored with these spirits, cannot long subsist. This spirit, as long as the body continues in its due symmetry, is nourished from Heaven, by the mediation of the Air, and by the vital spirit of the Aliment. All things therefore that proceed from the bodies of man or beast, after what manner soever, whether naturally, or by the force of disease, are impregnated with the same vital spirit 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 bodies, upon another like body, which ought to occasion great care, that excrement matter, corruption, nor any of those things that come from infected persons be left unburied; for, great mischief may come by them, either by Nature, or by Art, if peradventure they come into the hands of some skilful, but ill-disposed men. But if the burning of Dead Carcases, after the manner of the Ancients, be not permitted, the Magistrates ought to take care, that they be soon, and very deep buried, and that in moist places, if it may be, and far remote from the feeding of Beasts: for, from shallow superficial Gravels, there arise unspeakable mischiefs; And I think this is one of the greatest natural causes, why the Plague doth so furiously rage in diverse places: for, I am afraid, that they to whom the charge of burying is committed, are still too negligent and careless. I would here take occasion to commend, and that upon good grounds, the funeral fires of the Ancients; But another custom having now prevailed, I am sure my words will not alter it. It is known that Witches cannot hurt, without the parts of dead bodies, and the Excrements of him that they desire to mischieve; as therefore Magistrates ought to have a care of burials, so every man, if he have Enemies, aught to have a care of his Excrements. But now let us return to the Conclusion, which affirmed, That these Excrements do also live, which though at first do seem a little hard, yet indeed to him that will consider it, it is so far from being either hard or unreasonable, that it is impossible it should be otherways; nay, what if I should say, the hair and nails do live a certain life, propagated from the soul. It may be thou wilt say, For they are as certain parts of the body, they live with the same soul they did before, thou wouldst think that more strange; and yet thou canst not give a reason why thou shouldest think so: Well, this only I will say of Excrements, that unless they live with the same life that wights do after a manner, certainly they would want the vital spirit, of which we spoke before, and which we have above proved; and will not all this clearly demonstrate, that they have and do plentifully enjoy it? Moreover, who can deny that the nails and hairs have life, that have observed in them an augmentative or assimulative faculty? at lest who can deny it so long as they remain fastened to the body, though they want sense, as the bones and other necessary parts of the Organical body do? Now, if they live when they remain joined to the body, these shall likeways live when they are separated from the body, as long as they are nails and hairs, having still the same form as they had before: witness the Accidents or the substantial moods, which abiding still the same, depend of the same fountains from whence they flowed: but no man can deny, that the very form, or figure, or mood flowed from the soul, draweth thence its life, which is propagated by the presence of the soul, by the mediation of the vital spirit. In conclusion, a man may thus argue for any Excrement: All Excrements of 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 healeth the diseases of the Pallet and Throat, which flesh and bones howsoever prepared, could not do, especially if they had been stinking and corrupt; and this form by which they work such things, they got from the soul of the Dog; and therefore being introduced and brought in by it, it depends wholly of the soul, and consequently cannot want vitality, which vitality or liveliness is obscure and unperceivable to them which know not the centres of things, which it shall better become a Philopher to search after, than suffer himself to be transported with a desire of contradiction.   

CONCLUSION VI. Between the Body and the Excrements proceeding from it, there is a certain Concatenation of Spirits or beams, though they be never so far asunder: The like is also between the blood and any other part of the body, separated from the Body at any distance.  
The Proof and Explanation of it, &c.  
IF we confirm and demonstrate this Conclusion, the greatest part of the business is done: for, this being established here, is laid a firm foundation of this Act, whereupon all the precepts thereof may be built: yet, if what we have said already, abide unshaken, the future difficulty will not be great: But first, it would be known, what concatenation we do here intend, 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 in kin, and like unto it; as also reciprocally flowing from the Excrements of the body. That there is such reciprocal emanations, is easily showed: for, if you once grant the flux of beams, and Impregnation of the Excrements by the vital spirits, it will necessarily follow, that both the beams of the Excrements and the body, as not differing in nature and qualities, are so terminated one upon another by the aforesaid means, rather than by any other: yea, if the form both of the body and of the Excrements do depend in the same soul, it will be amiss to call them Excrements, until they have utterly lost their form they got in the body; rather a part of the 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 done without such a concatenation: But this general rule is to be observed, namely, That the Excrements of any parts, are peculiarly allied and tied to the Part whose Excrements they were; and that the beams that interchangeably flow from these, do by a peculiar love, embrace these that flow from the part whose Excrement it is, & vice versa; for, out of that part it hath drawn more plenteous spirits, and therefore hath greater affinity with it; which may be perceived by manifold experiences: for, if you put any uscerating thing into the Excrements, the Pudding will be affected with great grief and pain: For example, Put Pease in a firing-Pan, till they be very hot, and put them into hot odure, and how many Pease, so many Pustules will be on the fundament. So the Aculeus Pastenacae Marinae, stuck in the place where one hath lately Pist, restrains it, till you have pulled it out again. You will find more Experiments of this kind in the process of this Work. It is not therefore to be doubted, but that the Excrements are by reciprocal beams concatenated with the bodies, especially with those parts out of which they last proceeded; Thence arise several considerations, whereof we will take notice hereafter; only take notice of this, That upon this concatenation, depends all Magnetical physic, and therefore mark it well, that if any thing in the practice shall seem obscure, that thou mayst address thyself to this place, and better consider that which is already said: It is added in the Conclusion, that the furthest distance doth not break this concatenation, which is so true, that the virtue of the soul extends itself so largely, that it is scarcely contained in place: for, the concatenation depending on the soul, must needs be extended according to the virtue of the soul; besides, the other reason (which we infinuated above) of this extension where we said, there do most plentiful spirits flow from wights, by reason of the great plenty of vital spirits, which appear to the senses, in that they need so great store of Aliment, to the end that what was spent in propagating beams, might by the conduct of the dispensing spirit, be renewed in the body the fountain of them: There is therefore no small store of those beams, because being thin, subtle, and easily dissipated, they need continual food for the reparation of them; They extend themselves likewise very far, and work diversely (we not knowing of it:) and as diversely are we affected in the hurting of them, when we are fully ignorant of the causes of our diseases: And therefore in all sicknesses the said 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. Now there is no man will deny but that which we have said of the Excrements, doth also agree to the parts separated from the body, as also to the blood; for, there is the same reason in all: in blood it appeareth most evident, because in Holy Writ it is called the seat of the soul or life, as having greatest store of vital spirits, and hurting more easily, by the too much flux of it. Amongst all those things confirm this concatenation, that most famous Sympathetical ointment commonly called, the Weapon-salve, and our Sympathetical Water, do by manifest experience clearly prove it, in despite of the vain and obstreperous noise that some ignorant Divines make against it, proclaiming it diabolical and superstitious; whom many others, and especially the learned Helmont hath put to everlasting silence. Nor did the wrangling Libavius (though he proudly railed after his manner) write better against this, than he did of and for the philosopher's Stone, how ignorantly and audaciously he carried himself in both, to the infinite prejudice of the Hermetical Commonwealth, is known too well to them that have learned the true knowledge of things from the things themselves: but of this enough. Of the parts of the body separated from it, he that doubteth may find in the same Helmount, a strange story: I will give you his own words. A certain man of Brussels being at Bolonia, did in a fray lose his Nose; he went to Tagliacorzo a Chirurgeon, living there, to consult how he might have a new Nose; and fearing the cutting of his own Arm, hired a Porter, that for a great sum of money, was content to let him have a Nose cut out of his Arm (as the manner is:) he did so, and the Cure well performed, the man of Brussels returned home into his own Country: But about thirteen months after his return home, he felt his Nose suddenly grow cold, and within a few days after it rotted and fell quite off: And where many wondered of this strange change, he inquired into the cause, and it was found, that just at the same instant when the Nose grew cold, the Porter at Bolonia died: And (saith Helmount) there are many yet living in Brussels that can testify the truth thereof: Thus far he. The like I have heard from a Doctor of physic, a friend of mine, who did swear deeply, that himself was an eyewitness of it. Is not all our Doctrine here confirmed clearer than the light? Was not the inscitious nose, as animated at the first, so still informed with the soul of the Porter? neither had it any from the man, whose Nose now it was made, but only nourishment, the power of the assimulation, which it hath from its proper form, it took it not from him, but from the Porter, of whom it was yet truly a part; and who dying, the Nose became a dead Nose, and did immediately tend to corruption: But who doth not here see most openly and evidently a concatenation? otherwise, how could the Nose of one that was at Bolonia, inform the Nose of one that was at Brussels, but by means of a concatenation? Our assertion therefore is confirmed by true and 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 at distance, and in an instant open his mind to his friend, though they be ten thousand miles asunder, by means of a little blood, flesh, and spirit, a secret not to be revealed to the unworthy multitude. Hence that Lamp of life, which at any distance showeth by its light the Disposition of the Body, and by its voluntary going out, the death of the Body whence it was taken. Hence also proceeds that salt of blood, which by its colour showeth the same things, that the Lamp did by its light: of which more hereafter. And hence also arose all natural Philosophy, by means whereof the affections are moved and after a manner tied nearly and only naturally: But of this enough.   

CONCLUSION VII. The vivallity or liveliness lasts, till the excrements, blood, or separated parts be changed into another thing, of a diverse species.  
The Proof and Explanation 'of it.  
ALL things which have their original from the Elements, after they are come to perfection, do straightway go back again to their principals, from whence they took their beginning; for so it is established by 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 spirit, 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 many spirits, the change whereof is not always required in the change, or corruptions of the presence, or absence 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 other 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 other proof; yet this is to be noted, First, That things have more virtue and energy in their state, than in their declinations, and the nearer they are to their absolute change, the less they work. Secondly, That every change of the substance doth not change the form; for in things, where only the superfluities are taken away, leaving the essences which work in a sufficient matter well disposed and digested, and are full of the vital spirit of things, there the form, is not only not changed, but more free than it was, and worketh more powerfully; Moreover, we see that some corruptions are necessary to the furtherances of some operations, though this kind of corruption, if we give it the true name, is rather to be called fermentation; for by it the spirits are stirred up, and made more able to show their power; but there is a mean in things, and certain bounds, beyond which the truth cannot consist: therefore we must proceed very warily, lest while we strive to stir up the spirits, we dissipate them; which I have seen happen to many men both in this Art, and in Alchymle.   

CONCLUSION VIII. One part of the body being affected or ill disposed, by hurting the spirits, all the other parts do suffer with it.  
The Proof and Explanation, &c.  
I Conceive, that this so common and received an Opinion, by all physicians allowed and confessed to be true, needs little proof: therefore we only say this, That the cause of this compassion floweth neither from the body, nor from the particular form of the part, nor from the likeness, nor less likeness, if it be considered only so far forth, as the cause of likeness is considered which floweth from the same, or the like proportion of 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 however it comes, which happeneth not by the weakness of the spirit, neither can any distemper of the body last long, where the spirit (by which all evils are amended) flowrisheth and is strong. This spirit is that nature, whereof physicians ought to be helpers (upon them the Universal Medicine is built) whereas unhappy are those physicians, and unhappily they speed, who either neglecting or wronging this spirit, destroy all things by their violence, while they think so to cure the disease, which by opening a vein, do exhaust this spirit, and by purging the body from hurtful humours by rank poison, that kill this spirit, thrust with those humours the soul out of the body: And these are they which 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 by the hair-brained multitude, because of their rich clothes, coaches, and the like; yet by the sons of Art, who with great labour 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 their excrements of physic, and so to be cast into the vaults of perpetual infamy; but the World is full of Fools; We returning to our purpose, do say, That not only the other parts do suffer with the part diseased, but that if any disease, of whatsoever part do last long, the whole body will be at last affected, or else, how could death follow upon a particular disease: The vital spirit is but one, so continuate through the whole body, and propagated through every part of it, that if it be hurt in any one part of it, it is hurt in the whole, as the following Conclusions will more clearly show.   

CONCLUSION ix.. If the vital spirit be fortified in any one part, it is fortified by that occasion in the whole body.  
The Proof and Explanation of it, &c.  
THat which in the foregoing Chapter we said of Diseases, we say now of Cures; for there is the like reason of both. And this Conclusion is put for no other reason, than to show (caeteris paribus) there is no great odds, whether you apply the Medicine to the part affected, or to an other part; provided that by this Medicine thy intent be, to fortify the vital spirit: for, if this spirit be fortified in one part, the whole spirit is fortified; because being of a heavenly and fiery nature, that strengthening is quickly found in the whole latitude thereof; for it is impossible, that so subtle, active, spiritual, clear and aetherial a thing, should suffer any thing in any part, which it shall not very shortly suffer in the whole. The Experiment whereof we see in outward poison, which infecting the nearest, the spirit straightways, unless the spirit be fortified, doth infect the whole spirit in the body: not that the venom goeth through the whole body; for it's 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 inflammation, there immediately followeth a fever, though the part that that is inflamed be never so far from the heart. As of Diseases, so we may conclude of Remedies: but that Remedies applied to the parts affected, do more and more speedily help, it is by frequent egression of spirits from the 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 and ashamed; for thou wilt not work everywhere alike, therefore mark the Conclusion following.   

CONCLUSION X. Where the spirit is most bare and naked, there it is soonest affected.  
The Proof and Explanation, &c.  
THis Conclusion being most necessary for practice, is of itself manifest, and followeth upon the premises; for doubtless, the more intimately and nearly any agent is joined with a Patient, the operation is both more speedy, and better: for what can hinder action but undue approximation, which impediment we here study to avoid, seeking the vital spirit in its nakedness that it may be the sooner affected, by a due and convenient application, and may be the more speedily freed from things hurtful and extraneous, and so quickly change and rectify the body slipped into a distemper: for, if where it is most naked, it being there free from extraneous things, because it is not so fettered and cloyed with evils, then certainly there (if one know the right subject, and use the right Instrument) it may be made to free the body sooner from diseases: for being fortified in one place, it will straightways be fortified throughout: for, as a disease is never truly, but when the whole spirit is infected with a sickly disposition; for till that time it is but, as some speak, in fieri; which disposition at the beginning affected but one part, and that affected not hindered, corrupted the whole; so must we also philosophise concerning the recovery of health; but there are two things here requisite: First, That thou cease not the application, until the disease be fully cured: for, if thou leave off before that time, the part that is yet infected, will (if the infection be strong) again corrupt and infect the part, thou hadst made whole, and so leave thee to begin the same labour again. 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, then cure the vital spirit proper to the head: if in the stomach, to the stomach; for though the vital spirits considered in themselves, have no heterogenical parts, but be everywhere, and wholly as the light like itself; yet as it is in the body, by certain adjuncts very considerable; And therefore the beams proceeding from the head, do in that disposition contain the spirit, as the head doth; as from the things already said may easily be gathered: The naked spirit thereof affected with the dispositions of the head (if the root of the disease be in the head) is to be taken, and remedies applied to that, before we proceed to other things. It will not be a miss to confirm the truth of this Conclusion by experience; There's no man doubts, but that in the blood the spirit is most naked; for, if it were more naked, than for fear of death, if it could, it would fly and get it gone to its own country: Therefore physicians know that the naked spirit in the blood is sooner infected with poison, than the spirit of any other part; for, venom being put into a vein, doth sooner dissolve and lose the whole form of the body, than twice so much taken in meat or drink inwardly, although it be taken fasting, or without any other vehiculum; which confirmeth the truth of our Conclusion. I will not encourage thee to ill: if out of these, or any other Writings of mine, thou canst draw any evil consequence: If thou be'st a good man, thou wilt not so read them; if otherways, know assuredly that if thou do any evil, God will here, even in this life, take vengeance of thee. So we proceed.   

CONCLUSION XI. In the Excrements, Blood, and separated parts, the Spirit is not so deeply drowned, as in the Body; And therefore in them it is sooner infected.  
The Proof and Explanation, &c.  
UPon this Conclusion the whole Art is grounded, and this being false all fails; therefore muse well in thy mind of what hath been said, and what shall be 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: the first whereof is this, The spirit is not so deeply drowned in the excrements, blood and separated parts, as in the body; because in them it ranges abroad, as more at liberty, in that it doth not so much attend Organical operations, that do violently snatch the spirit inward, that being congregated it may work more powerfully in secesse; but all organical operation being far from the Blood and Excrements, there is no need the Spirit should drown itself so far and so inwardly: Moreover, the beams coming from excrements, blood without the veins, and parts separated stick about the surface and outside, and are not allured and drawn internally; because that is tending to destruction, the spirit retires itself, and makes some stay in the superfices, where also the beams join themselves to their fellow-beams, and there rest, until at last the excrements, blood and separated parts becoming clean another thing, are apt either to receive these beams, and the spirit that accompanieth them, or to return them when they have received them. Again, the spirits are more naked in these, especially in the blood, because that 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 off, for what privilege have they above parts of the same kind? I answer, It is to be considered, That now the door is open, by which a more free egress is granted to the spirits, which now having broken the fetters, begin to wander abroad more at liberty. Again, some will object, That if this were true, then by applying things to a wound, we might cure internal diseases. To satisfy this objection, we must consider these things; and first, That in every wound there is not only solutio continui, but also the part wounded, there is in a part exotic and a 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 physician's expectation is satisfied, if one thing do but perform operation; and therefore they are content with the cure of the wound. Thirdly, If a thing good for another disease, whereof peradventure the Patient is sick, should be applied to the wound, it perhaps will hurt this more, than it would help that: Now reason persuades, we should first succour that which most urgeth. From these things the Answer to the Objection is manifest; for the spirit then labouring of a double distemper, Art commandeth to cure that which most urgeth; therefore we principally attend the wound, lest syderation should follow, or something else bringing assured destruction; And for the same reason we apply not to it things good for the other disease; yet this I will here add, That it is manifest by experience, that many men by wounds have been freed from many other diseases, and so, that they never relapsed into them afterwards; namely when the part affected being wounded, the things proper to the disease could also perform the cure of the wound: as if the head labouring of a cronical disease, should be wounded, and the wound could be cured with Betony and Sage, there is no doubt but the spirit being naked, and now being refreshed and cherished with these remedies, would perfectly heal both the head, and the whole body. Here also is this to be noted, That they who dig the body with Cauteries, and keep the wounds open a long time for the purulent matter to run, are ill advised, they do not apply to the wound remedies proper for that disease, for which they made the Issue; for this being done, the Patients would in short time feel very great ease, if that wound were made upon the part principally infected; especially if all the other things were accordingly done diastatically, and the matter also that issueth out, used as Art commandeth. By these means it is certain, and found by experience, that the Gout in the hands, feet, and other parts, may most happily and easily be cured. But returning again to the excrements, blood, and separated parts, we say, That this Art useth those rather and with better success than the whole body that is hurt: because the vital spirit being free and naked, easily receiveth impressions, especially from things agreeing with it: Therefore the inventors of this Art, mingle such things (though taken from other bodies) with the Medicines, as in the common Weapon-salve it is to be seen, where they mingle with the ointment, the flesh, blood and fat of men for no other cause; that being endued with these Medicaments and qualities of Medicaments, they might the more easily help the heart, spirits; for, by their likeness, they do the more easily draw the spirits, and being drawn, do the more easily change them, according to the qualities acquired; but it is not always necessary, that the Medicines be mingled with those things that are taken from the body; for, we see, that the sympathetical water alone, and simple without any mixture, will cure all wounds by means of the blood of the wound: but especial care must be taken, that you make choice of those things that do cure, not by qualities, but by their whole substances, as they use to speak, that is, by their signatures from Heaven; or else ordained to such affections by the seminary reason of the soul, otherways they may easily miss the mark: for, the similitude dispensed from Heaven, because it passeth the like spirits, doth much advance the effects; nay, without this thou wilt scarce do any good, as by daily experience we may see made manifest.   

CONCLUSION XII. The mixture of Spirits maketh Compassion, from that Compassion, Love takes its Original.  
The Proof and Explanation, &c.  
THis 12. Conclusion doth of itself a little or nothing avail to the curing of diseases, being rather directed to endure Diseases, and procure Love; it is also the foundation of all Implantations: for, where commixtion and compassion is, there is that which is sound, drawing unto itself that which hurteth another; without question that from whence the thing hurtful was drawn, will be helped and cured with the loss and prejudice of that thing, that so attracteth and draweth it: And this Conclusion, besides that it needeth no long proof and explanation, being clear of itself, it is likeways not safe to use many words about it, because of the danger that may arise probably from hence; for, from this fountain floweth transplantation of Diseases from one man to another, and from the dead to the living; it may also do harm, in giving cause of much exorbitant lust, and the means to satisfy it; Nay, if this Conclusion were too clearly known, Fathers (which God forbid) could not be safe from their Daughters, Husbands from their Wives; nay, nor Women from one another: for, they would be turned up-side down with Philosophy; and therefore I shall speak no more of them in this place; for, to them that are curious and diligent searchers of Nature, that which hath and shall be said hereafter, is sufficient: But before I come to handle the Precepts of this Art, let me (as an Epilogue to these Conclusions, and for the better understanding of what follows) advance one Proposition more, and that is this; The vital spirit is more powerfully drawn out of the whole body, and partaketh of the whole body, by those things that either have the signatures of the whole body, or have a substance like the sulphur of man's body; so from a part, for a particular operation, those things do more vehemently draw, sooner communicate the spirit to another, which have the evident signature of it, this I say to the end. And by thine own industry thou mayst find Magnets; for every particular operation, by means of this general rule. This further I think good to gratify thee withal, of all things proceeding from the body, the blood and the sweat are most stuffed with vital spirits; for, of the seed I will say nothing, for, without great incivility it cannot be had: but of one thing take especial heed, that as soon as they proceed from their body, they be committed to their proper Magnets: for, as the common loadstone is fortified, and after a certain manner fed with Iron, so are these Magnets, which apprehend and keep the Vital spirit, until they commit the care of them to another thing: for, if thou strive to keep without their proper and due Magnet, two inconveniences will follow: first, they cannot endure any considerable time in their esse; because every moment they lose somewhat of their vital spirits: secondly, that without a Magnet they do not work so mightily: because, for the most part, the Magnets do conduce to transplantation and communication (as we know by certain experience) for Philosophers they will do little or no good without a Magnet; Except peradventure somewhat may be done by the fermentation of the blood and seed; and each is to other in stead of a Magnet: but in other things, though haply thou mayst find some virtue, yet thou wilt never find so powerful operations, as if in thy works thou use Magnets; choose them then convenient, and apply them the right way, and thou shalt perform wonders. Mundus regitur opinionibus.    

The Third BOOK. CONTAINING The Method of Curing by sympathy.  

CHAPTER I. Of the things necessary for a Physician, before he under-take the Practice of magical physic.  
THere are many things necessary for him, that thinks to understand the practice of this Art, and do any good by it. First, he must know diseases, for else how can he cure them. It is true, that ignorance of the diseases is not here dangerous as in common physic, because here we use external medicines, always comforting the internal, and for the most part void of poison: but though it be not dangerous to the patient, yet it shall be a shame to the Physician, as shall hereafter appear. He that is now 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 likeways have absolute knowledge of simples, and know as well the internal as external signature of things, whereby the simples are signed, as well to the parts of the body, as to the diseases: for, we use none but signed things in this Art. But signature being double, to wit, internal and external, we will use those things that are externally signed, as being most known to us, except experience (which is always to be obeyed) be to the contrary. He that knows the nature of simples, cannot be ignorant of the times for the sowing and gathering of them; but this Science cannot be thought sufficient without astrology: our Physician therefore must be skilled in the Planetary diseases and Plants, that so he appease these: yet so that to diseases, whether strong or remiss, he be sure to appose a plant of a superior degree. In a word, he must understand the secret natures of both men and simples. I do not deny, but that this Art one day will be very easy, but as yet it is in the Cradle, lies lurking in the secret desks of some few men: And therefore, he that will attempt it, must from the foresaid Conclusions, draw some particulars. Yet here I would advise (by the way) all men, that in the Interim, they would minister things comforting, proper for the disease, that so the Cure may the more soon, more safely, more plentifully be performed: yea if peradventure in some diseases, sometimes there are more violent things to be given (which we must ever avoid all 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 with thyself how much it concerns. Moreover I would persuade, that until easier Purgatives be found in this Art, thou wouldest be content to use these purges following, or the like, as the disease requires: for, those do not much trouble the vital spirit, and work without nauseousness, griping, or trouble. I have ever kept secret, but am now content to communicate them unto thee, that nothing may be wanting in this Art.   

CHAP. II. Of Purges and Purging.  
IN as much as the vital spirit being fortified, can by its own power free the body from hurtful humours; It may be doubted, whether in Cures done by this Art, Purgation be to be promised: And true it is indeed, that the spirit can by its power, expel hurtful things out of the body: But, if any would quickly, safely and pleasantly cure diseases by this Art, it is fit to begin with Purgation; for so, the oppressed spirit is relieved, and is made fitter, being helped by our Medicine to do the other things, and when it is free, it is more easily changed and reduced to its former estate: for, there are some of the Philosophers, before they give a Dose of a great elixir, first think fit, (that the Cure may be more easily wrought) to free the Body by Purgation. How much rather than in this Art now, whether it is best to do it, may be doubted. And first, it is to be considered, That there be very few simples, violently purging, that do not hurt the vital spirit by their great proportion of venenosity. Secondly, there is not yet any Medicine purging Magnetically found out, (except some certain ointments commonly known) which utterly wants all venomous qualities. And therefore, I would have them quite forborn, because they may be the cause of more mischief, than if they were given inwardly: But Magnets and oils may be commodiously used, if the disease be in the Stomach, Intestines, or Mesaricks: I will give this example of one that doth gently lose the Belly; In other Writers thou mayest find more, or mayest make them according to thine own intention. R. Aloes hepat lib. 1. Myrrhae unc. 1. pour upon it the Gall of Bull lib. ss. draw of the oil in a retore, which thou mayest use either by itself, or in form of an Unguent, anointing the Stomach, and all about the navel with it, and afterwards cover it with a sponge, wet with the oil, or in the ointment, thou shalt see the desired effect, namely a benign and harmless Purgation, which works without all nauseousness or griping. There are many things spoken of an herb in the West parts of Ireland, called by the Natives, Mackanbuy; which if any carry about him, it purgeth without griping; but that it doth not this by corroborating the spirits, it appears: for, if one carry it about him too long, it brings a dangerous flux. Some ascribe the like virtue to Tobacco, tied to the Flank; So the milky juice of Tithimal, mixed with salt, and put it 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 violently 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, and which thou mayest use, until by experience there be more healthsome Purges found out, examined according to the Precepts of this Art: And the first shall be the specifical. Purge of Paracelsus, which is good almost in every disease, whether the operation be after Crollius, or no, thou mayst in a disease use Mercurius vitae (if thou wouldst purge by vomit) precipitate by the powder of Tarter, and after precipitation, wash it very well. If afterwards it be sprinkled with the oil of common salt, and so left in digestion three or four days, and then washed one or two times, it purgeth gently and universally, which is an high secret in the dropsy. Moreover, if Mercur. vitae be well ground with common salt decrepitate and again washed, and this work be thrice repeated, it leaves much of its violence. Also Mercur. specificus purgans of our own Invention, is of no small moment; for it draws the humours sweetly out of the whole body, without violence, and opens obstructions. Angelus Sala his Crystallum Lunae, freeth the body benignly from all waterish humours, and wonderfully helpeth the dropsy. Our Mercurius Coelestis, of all Minerals, most benignly purgeth the body, it is fit for every age, it opens obstructions, it frees the head from humours, it strengthens the stomach: neither are there any symptoms to be feared from it, as there are exceedingly in all others Mercurials: The Precipitation hereof is after this manner; Take of common Mercury precipitate white sweetened with many washings, and dried as much as thou wilt, oil of vitriol q. S. to make a paste of it; put it into a glass, and set it in the Sun fourteen days; then take it out, and dry it again, doing as before the third time, then wash it to a pleasant tartness, dry it, and keep it for thy use. The Dose is from Six Gr. to Ten, according to the age, disease, and habitude of the body: it purgeth only by siege, neither is there any fear of salivation, or of fluxing, though necessity force thee to use it many times. 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 thou mayst easily use it in every disease that requires evacuation; It is made of the powder of antimony made by itself, by irroration of the oil of vitriol, even almost as Mercurius Coelestis was. Prepare it after this manner; Take of the powder of antimony unc. 1. of oil of vitriol as much, mix them well together in a glass mortar, and dry them by the fire, this do VII. times, each time drying them well; at last, the powder being now dry, have in a readiness the spirit of Wine thus made; Take mastic unc. 1. very good spirit of Wine XI. digest them together four days, then decant the spirit of Wine, and Macerate the prepared powder of antimony in it three days, then put altogether into an earthen Pot, make it hot, and kindle the S. V. ever stirring it with a slice, till the flame cease; dry well the powder that remains, the Dose from four Grains, to six. But the desire to do good constraineth me to open unto thee the best Preparation of Stibium that ever was, it is an universal Medicine, curing all diseases; and if any thing can stand in stead of potable Gold, this may, though it be of weaker force: I have written it in dark words, lest it should be known to the unworthy: it is made of Hungarian Stibium, by the multiplied fire of nature, calcined into most fine white powder, take heed of the fume, which will be much: but if by this calcination thou do not find the weight increased, thou hast erred; therefore put it into fire again until the weight be increased, than is the calcination done; Take of this powder unc. 1. mix them and digest them twenty days, or a month, decant the liquour, the Dose is from drach. 2. to ounces S S. this is a great secret in all diseases. If thou hast a mind to make use of the powder remaining, calcine it as before, the calcination is sooner done, and the powder will be increased both in power and weight; so hast thou a most perfect mineral of health. I have said much if thou understand me, neither can I speak more plain; use thou it to the benefit of the poor, and be thankful to me, who if thou understandest the sense rather than the syllable, I have showed thee the way to great matters: but to others thou mayst use our Minerals Pancy-Magoger in all Obstructions, Dropsies, and like affections: It is made of Mercur. vitae, glass of Antimony prepared as before,▪ a scr.. ij. Mercur. Coelestis scr. iiij. let them be well mingled, and then with spirit of common salt saturate with Gold, let there be made a paste; which dry, sprinkle again with the spirit of salt; do this thrice, at last infuse this powder in the S. V. digesting it three or four days, than heat it so, as the spirit may take fire, and stir it with a spatula till the flame cease: then dry the matter, and pour more S. V. and do as before three times, then dry the Powder and keep it: The Dose is from vi. gr. to X. as seems good to the Physician; In some Diseases it may be mixed with the Resina scammonii, so will it neatly purge all the humours of the body, &c. Those things have we hither to taken out of the Family of Minerals, than which there can be no better given out of the Vegetable family; Many things may be taken, which are everywhere extant. These are those that follow, which I chiefly use: I can never enough commend the Resina Scammonii, whether it be taken by itself, or with Tartar vitriolate, or Crystalline in convenient Dose, or whether you add unto it Antimony purging downward; but than you must use less of the Crystal of Tartar: As for example, In an intermitting Tertian fever, the body being indifferently disposed to purgation, give of the Resina Scamonii, Gr. 22. of glass of Antimony purging downwards, Gr. ii. or iiij, of Crystal of Tartar. Gr. vi. and thou shalt surely cure all fevers; but this Medicine must be given before the Fits ensue that Nature & the physic may work together, and if need be let it be repeated: besides, thou mayst vary the Dose according to thy judgement. This doth likeways cure continual burning fevers, if it be given the first or second day, while the Patient is yet strong: Thou mayst if thou wilt afterwards, give some diaphoretic, especially of those who procure sweat, not by prolatation, but confortation, and the abovesaid preparation of Antimony.  
Out of what hath been said, thou mayst learn to make Panchimagogon, if thou know how to vary the Dose of the Ingredients, according to the variety of humours, thou mayst likeways use the extract of black Hellebor, made by white Wine, to all melancholy diseases with good success, especially in the suppressing menstruous, and all diseases arising from thence; but thou mayst add to these, Resina Scamonii, so shalt thou best hasten the operation, and take away the nauseousness which often proceeds from the operation of Hellebor, that which is by Rulandus called, The golden spirit of Life, is good for many diseases, it is made with strong S. V. drawn from the Trochisci Alhandal, or the tincture, the Dose of the tinctured liquour, is Ounce SS. to Ounce 1. Thou mayst also in all diseases of the liver, and the mesenterics use with good success, an extract of Rhubarb, it is made with water of Cichory, whereunto is added, the oil rectified from its salt, together with the salt thereof all put in digestion till they be united, it is given in water distilled from the extract, or in the water of Cichroy to the quantity of scrup. ij. or drach. i. Also our Spirit of health helpeth many diseases, especially in obstructions of the spleen, in the hypocondriac passion, in all melancholic diseases, windiness, as well of the stomach as of the intestines, and in diseases of the mother, I have used it with success; and is thus made: Take of the strongest S V. xi. unc. of the leaves of Senna elect. drach. iij.. of black Helebor prepared according to Hartman, drach. vi. of oil of Fennel, of Aniseeds some few drops: let the Senna and the Hellebor be bruised and maserated in the S. V. putting often upon them the oils for fourteen days' space; Then take them out and press them, and put as much of the new species as thou didst at first, doing all things as before after the last expression: keep the spirit for thy use: The dose is from unc. i. S. to unc. ij.  
I have moreover often used Cariocostinum prepared chemically very happily, which do you consider of, for I have said enough at this time. For vomitings I do use them also, but common ones, as thou mayest, when necessity forceth thee; yet I prefer before all others, that truly so called Aqua benedicta Ruland, described by Hartman in his Chymia practica, and is made of Antimony and Vitrio lana, and twice or thrice so much salt niter into a Corpus metallorum, which being exquisitely sweetened, is given by infusion in unc. i. or more of white Wine as the disease requireth, The Vomitorium Conradi of Crollius is not to be despised. The Coagulum Assari described by Hartman, in diseases of the stomach and mesaraicks, where there is need of vomiting, is very good. The cold purger of Angelus Sala in continual burning fevers, is an excellent remedy. Merc. vitae both vomiting and purging in rebellious diseases, whiles the Patient is strong, gives no place to any medicine. Likewise the extract of white Helebor, given in a convenient dose, cureth all pains in the head, arising from the stomach or lower parts. Thyself mayest find out more, these are enough for us that are in haste.   

CHAP. III. Of phlebotomy.  
BEfore we go any further, something must be said of phlebotomy, and whether it be here to be admitted or no; and if so, then when and in what cases it may be used; And first it is generally to be known, That every Medicine that may be used in other physic, may be also used here. Briefly then let us inquire into phlebotomy in general, and first to them that contemplate the depth of Nature, and behold the uncuest frequent causes of things, it may seem strange how so many letings of blood came into use amongst Physicians, especially if the opinion of them be true, both in reason and experience: for, if blood corrupted ceaseth to be blood and degenerateth into unnatural humours, which are to be purged, not by letting blood, but by sweat and purgation, as the matter requireth. Or will they say, They do it to lose the body; surely it is scarce agreeable to reason, That blood should be the cause of a feverish or praeternatural heat; unless peradventure the spirits that have their seat in the blood, be stirred up by fermentation, which is seldom done, nor lasteth it, except choler be joined therewith; which being purged away, the motion and heat are presently quieted and allayed: or may be caused sometimes when too much blood grieveth the body, and begetteth fevers. But to that perhaps they will answer, That such are not to be cured but by phlebotomy; because a Physician must follow Nature, and never stray from her Laws: but Nature hath showed another, and most natural way, that doth not trouble the body like phlebotomy, and that is nourishment; for while the body is 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 troubling the humours or the body; and therefore Hippocrates prescribes to such, a slender diet. But if thou sayest the body cannot now be nourished, because of the malignant humours that infect the blood, thou sayest nothing; for, why dost thou not throw them out by purgation? Thou wilt peradventure say, there is no concoction; yet Hippocrates purgeth the turgid and swelling humours in fevers, which if I affirm with Paracelsus, there can be no fevers at all without the fermentation of humours, which is as it were the soul of concoction, do not I speak reason? for, what else but fermentation could brook such a heat, and stir such troubles in the body? Choler, if it be a humour, yet it cannot grow hot, but either by external heat, or fermentation: They prattle that speak, that putrefaction can stir up heat; who ever heard such trifles from so great men, let them tell me how putrefaction, which is a certain corruption, can cause heat, and let them tell me if this effect agree to all putrefaction: They dare not say so, for some would convince them; for it agreeth only with moist things, whom they putrify, and, yet not by reason of putrefaction, neither is it the adequat cause; for fermentation causeth heat: for, look how much it putrefieth, so much heat decreaseth, as it is plainly seen in all moist things putrifying; and the reason is, because, look how much corruption prevaileth, so much fermentation evanisheth.  
But let us hear these men's distinctions of putrefaction; It is, say they, the corruption of the proper and natural heat in every moist thing, by a strange heat, by the Ancients or according to Galen, it is a 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 first let them tell me how heat, as heat, can work upon heat, if it do first dissipate natural heat, before it consume radical moisture▪ for the property of heat is not to work upon heat, but upon moisture: it drieth up; drying hinders putrefaction. Again, if it first work upon that which is moist, proportionably with the moisture, it consumeth the heat; therefore there is so much heat left, as the moisture left requireth: Therefore it seems that external heat is not the cause of putrefaction. Look upon other things that putrify, Doth not heat by drying hinder putrefaction? Doth not external cold sometimes advance it? But surely it ought to cause it, if it consist in the corruption of heat, and that in moisture; for, what can destroy heat in a moist body, where there is nothing left but moisture, except cold? Moreover, it seems, That putrefaction, if it cannot proceed from the corruption of proper heat: for, if this were so, than the more the proper heat should decrease, the more putrefaction would prevail, and then be perfected, when the heat were driven quite away: But who seeth not the contrary, that putrefaction ceaseth when heat is clean gone; do not those things that have the best 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 all the controversy, let any may 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 winter time, 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. Whence is that great inflammation in fevers, not from the internal heat, says Galen, but from a strange adventitious heat? But whence it cometh, or what brings the heat into the putrid matter, neither he, nor any man else knoweth, or 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 the subject of the heat, not the cause: which heat is only possessed according to the intention and remission of the Introducer: neither lasteth it longer than the cause is present; and how these things can agree, let them look. As to Galen's definition, I wonder why he so unadvisedly and ridiculously, made the body putrifying, to be the subject of putrefaction; whether in bringing in of all putrefactions, is there a putrifying body necessarily prae-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 which putrefieth; but putrification itself cannot be called, the cause of heat; yet I would fain have some of them tell me, how moist things can putrify without fermentation going before? and where shall the putrefaction of humours at length stay itself but in corruption, and therefore that which is truly putrified, is not the same which it was before putrefaction be finished, but is changed into another thing of inferior order; because of the heat that is gone: Choler putrified, is not now Choler, but another thing colder than it; and therefore cannot cause a Tertian fever, which dependeth of Choler, as appears by the excrements: Besides, putrefaction is always accompanied with stinking: (by stink I do not understand that Odour which is unpleasant to us, but that which agrees not with things in their proper state) but who ever saw stinking choler voided in fevers, except it were mixed with some things that did truly putrify; whereas the Excrements of the belly, though they had an odious smell before, yet being putrified, they have a most pleasant odour, as experience showeth. 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) unite to purgation in summer. I would ask those supercilious Masters one thing, What concoction they accept in a putrid humour? can Nature bring back a thing from corruption? can it ever be in a better state than now it is if it be putrified? It is Nature's duty to perfect the work begun: unless her Intention be led aside, or be hindered. The truth is, those men are too subtle to see the simplicity of Nature; but, how if all the strife be only about the name? how if fermentation be by them called putrefaction? I will not stand upon this, so be they confess that concoction in fevers needs not to be expected; and that by a timely purgation they provide for the life of the Patient; which is often lost by needless letting blood.  
But of fevers we shall speak more in our Practice; now therefore let us return to phlebotomy, from which we degressed, Against which some do further urge, that considering the whole latitude of Nature, they find no medicine that draws blood: But if Blood-letting had been necessary, provident Nature would have provided some medicine to that purpose, who rather labours to keep that Cataract of life within the body; Moreover they ask, how any dare be so bold as to draw blood from a Cacochymick body, seeing themselves (and that truly) say, that blood is the bridle of the humours. They will say, that Nature being disburdened, will the readier arise up against the humours: but foolishly; for, if one should take away a soldier's weapons, and then bid him set upon the Enemies, promising himself by this means the victory, would you not think him mad? How much less is he who robbing Nature of her Arms, bids her make head against the Enemy; yea, but many have mended by letting blood; I deny it not, but neither was then blood-letting the cause of the recovery: but natural heat, or the vital heat stirred up by motion, set upon, and conquered the diseases; which heat by another motion, had been better stirred up, especially by Purgation at the beginning, whilst there was strength; by which means there is not only endured a motion exciting the spirits, but also the cause of the disease being partly taken away, the Patient is much relieved. Thus you see the boldness and madness of them that are so forward upon every occasion, time and age, to let them blood; whereupon how many dangers follow, I appeal to experience. This is the true cause why fevers are so seldom cured. I would such Physicians would one day repent, and take Nature for their guide.  
But is phlebotomy wholly to be condemned? Is it in some cases lawful for a Physician that follows Nature, seeing that she in some cases, as by bleeding at the Nose, avoiding evil blood that is troublesome. So it is at sometimes, and upon some occasion needful: but these conditions must be observed, which are by experience 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.  
2. That it be done whilst the strength is constant; under which conditions are comprehended the age, sex, and times of the disease, and of the year, which when they weaken, forbid it.  
3. phlebotomy, is never to be done successively (viz.) two days together; let Avicen say what he will: for, a double commotion is too great, and doth too violently, especially in fevers, trouble Nature.  
4. In particular eruptions, either in their making, or already made you may do it more freely.  
5. If diversion of the disease require it.  
6. If fevers, when Nature shows the way by bleeding at the Nose, or other passages: Provided, that she do not evacuate enough of her own accord.  
7. If the natural flux of women be stopped, it is permitted, until nature can by fit medicines, be brought to her wonted course, for the avoiding of diseases: but there must be great care taken to open the passages; for, nature knows how better to govern herself than we do. And in these cases, and with these conditions, it is permitted: But except in a Case where a particular Irruption urgeth, as sometimes in a pleurisy, and in 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 have the Physicians, the ministers of Nature, to follow Nature everywhere, plain and simple, and leave their strife and contentions; What have we, (that should follow simple Nature) to do with Sects? that one should swear himself a slave to Galen, another to Avicen, another to Paracelsus; these were great men, but when these gave themselves to contentious disputes to defend their own opinions, they much erred many times from the truth. This much is sufficient to be said of phlebotomy in fevers, we shall speak more large in our Practice, where also we shall speak of Refrigeration, or cooling of hot bodies.   

CHAP. IV. Of CAUTERIES.  
CAuteries are used by many that either know not, nor understand not why they use them: And this manner of evacuation, of all these now in use among Physicians, is the least material, especially when it is used by way of derivation: for, they weaken the member, they open a way to the vital spirits to go out: they alter the whole body, by wasting the natural heat, so that almost all that use them, either are of short life, or else growing fat, and disable for the duties of life, fall sooner than they should, into old age; for, whereas nature thought good at first to make so many Evacuations to the body of man, these by making more, stir her up too much: Hath not GOD given Medicine to purge the ●ocent humours by natural emunctories, and to make others for ourselves? is this to follow Nature, or to go quite contrary to her? Thou wilt say, they do it to evacuate humours, which else would cause a Disease; and have we not other means in imitation of Nature to do that? But, if they be once evacuated, they will come again. They will indeed, if thou know not how to fortify nature with nature; they are fools, that intending to cure a Disease, are enforced to make one: for my part, I never knew any by this means soundly cured, I have seen many weakened. But are Fontenels (as they call them) to be utterly rejected? Surely, if the humours be in part of a member, notextreamly weakened, I should admit them, likeways to intercept a humour coming to a weak part, until the part be fortified also. In diversion thou mayest use them for a time, but warily: and if thou wouldest altogether forbear them, it were the better: But, if thou have a mind to follow these trivial ways, yet do it not in a weak body, nor in a Child (except for a very short time) nor in a body exreamly cacochymical: the reasons of these observations are manifest from things aforesaid. At the least if yet thou wilt use them, then handle the purulent matter according to this Art, and apply to the wound these things that are specifically proper to the Disease, and doubtless thou shalt do wonders. The same is to be understood of blood that is drawn by phlebotomy, by means whereof thou mayest perform great matters, as shall be said in the Chapter of blood.   

CHAP. V. Of Comfortative Medicines.  
IT is a goodly thing to proceed to a work with all the consent of Nature, which that we may do in this our medicine; We have briefly spoken of the famous evacuations: Now we must treat of Comfortatives to be taken Inwardly: which, because they conduce most to our purpose, it being not possible but the disease should be cured, if the vital spirit be duly fortified as well within, as without. We will for the common good, lay open some most secret and universal things. And first I cannot but admire the true Bezoar, which without any preparation, yields a singular cordial, comforting the Heart and principal Members; yet experience shows that it is much better when it is reduced to a Magisterium. The Dose is from gr. iiij. to scr. Ss. The same judgement is to be given of the natural white balsam of Peru: of which Monardus hath discoursed at large, whom thou mayest safely follow. The not vulgar preparation of Coral and Pearls, we will give hereafter; for the present take some Compounds, and the first shall be a Diathenate, called commonly by the inventors name, Gascones powder; which secret he sold to the Bishop of Worcester for 300 lib. I give it thee freely: Take the black toes of Sea-Crabbs boiled, beat them to powder, which must be done, Venus joined with Luna, being in Cancer: of this powder take, for example, unc. j. Magestery of Coral and Pearls a▪ a unc. ij. of the true Bezoar, unc. j. make rolls of the jelly of Viper skins, or, if thou wilt, of the flesh of the whole Viper, which is good; and being dried, let them be made up again, and dried with the same jelly, and the oftener they be repeated, the better it will be. The use of it is, to beat it into powder, and give of it from scrup. j. to s. ij. in almost any disease, repeating it often against poison. But if thou hadst learned to calcine the crabs claws, coral, Pearl and Beozar, with the fire of Nature, it would be an admirable Alexiterion indeed, and more precious than all Gold preparations.  
The second Compound shall be our most precious Diarhodon: Take of pale Rose-leaves as much as thou wilt, bruise them well in a mortar till they be an mass; to every ounce whereof put of the extract of cinnamon, made with Rose-water, of the Extract of Cloves and Mace, made by the same Waters a▪ a unc. 1. of the extract of Musk and Amber made together, see that the Amber be three times as much as the Musk scrup. ij. this extract is made by means of a very strong spirit of Wine, drawn off in a gentle bath to the consistence of the oil of Salt; of coral and Pearl a▪ a scrup. iiij. Aquae magnanimitatis drach. SS. the burning spirit of Roses drach. SS. let them all be well mingled, and enclosed in a vessel of glass, well stopped, all the rest of the summer: about the end of September, put them in a Balneo for a Month, then separate the feces as thou knowest, and thou hast a kingly Medicine: The Dose is from scrup. SS. to scrup. j. It doth miraculously comfort and strengthen all the Bowels, defends the health, strengthens the seminal powers, and brings to a fruitful disposition. But let us proceed to other things from the flowers of Caltha hortensis (Marigolds) and the duskish red Clove-gilliflowers, there is made a specifical cordial extract, especially if you add the third part of the extract of Saffron: let them be all drawn by the spirit of Wine according to Art.  
Paracelsus hath a great Confortative, good against most Diseases, it is found described by Crollius, with a long relation of the virtue of it. The preparation of Queen Elizabeth's rectified Amber is this: Take the best Amber-greese drach. eight. chosen Musk that is not sophisticated, drach. j. of white Sugar drach. S S. pulverize them according to Art, imbibe them with the burning spirit of Roses, and beat them well together till they be brought into a reasonable soft paste, put them into a vessel well shut, set to digest in the Sun till it be dry, than imbibe it as before, and again dry it; the oftener this process be repeated, the better and stronger will the Medicine be: The Dose is the quantity of a great Pease, in distilled water of Satyrion impregnate with its own salt. It comforteth all the Inward parts, it moisteneth the body, by increasing the radical moisture, and increaseth the power of generation, and cureth them that are barren of either Sex. The spirit of Soot is of great force, as no man will deny that hath once used it prepared: The manner of working it is extant in Hartman, where he speaks of Confortatives in his Chymica practica, about the beginning. Though the power of these things be not so great, as that they deserve the title of an universal medicine, yet experience shows, that the powerof them is great, and that they are always used with good success.  
But we, that we may enrich this new Art, with the addition of an invaluable treasure, will teach the true calcination or dissolution of Herbs, Stones, Minerals, and metals; whereby every thing may, according to his nature, become an universal medicine, and being exalted, work according to his subject; so that no man shall deny them equal to the true Aurum potabile; which, as shall appear, sprung from the said root. Here the Reader must know, our words are not to be interpreted otherways than out of the book of genuine Philosophers, and we are not of the number of common men, how great soever, nor like Quercetan, though otherwise a great scholar, who, speaking of Therica in Pharmacopaea dogmatica restituta, calleth 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, & play 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, immediately giveth it to others: We have nothing to do with the salt of the earth, the spirit of wine, or any other salts or spirits whatsoever vulgarly known; it is far another matter, which the blind, who are hindered by multitude of operations, cannot see: but how the Calcination worketh miracles, harken, I will tell thee; When I laboured about the calcination of Corrals in naked fire, in a strong one, continuing four days and nights, I could by no means get it to be red, I gave it to the Glass-makers to keep it some days in their fire, but when I had tried that four days more, I found it only a little yellowish on the outside, having in taste a little saltish sweetness; while I was troubled at this, comes to me a most learned and noble Gentleman: when I complained to him of my coral, he told me that in eight hours' space he had calcined coral into a reddish colour, with putting the spirit of Wine to it, it yielded a yellow tincture; whereas mine would yield no tincture at all: which when I heard, I told him the secret was better than Aurum potabile, as being so quickly dispatched; whereas the other required so long time: from thence forwards we gave ourselves to natural Calcination, trying the several families of things, and learned to multiply the fire by Art; whereas before we had only known (and that not long) the calcination of natural Gold: so by trying all things, experience taught us one thing after another: therefore work wonders if you know Nature, I mean naked, as I have often to my great content seen her; yet I dare not be so Irreligious towards her, as to expose her to the view of the ignorant and unworthy, an offence never to be expiated: but to the Judicious and lovers of Truth I will show a spectacle, that shall not like Diana change Men into hearts, but into Angels. Two things I must only suppose as fore-known, namely the philosopher's fire of Nature, and water of life, which yet to the punctual followers of Nature, will show themselves out of the context. Then to understand the natural abreviated Calcination, two things, or instruments, are necessary for thee, if thou wilt gain time; the first is a great pair of bellows: if thou knowest the fire, thou canst not (except thou be very dull) be ignorant of the bellows, by which thou mayest extremely increase the fire: The second is a Collateral vessel made of the Osbestos: if you know not this, you may in many things work without it: but in the second preparation of salts of Herbs, by which the likeness of them appears in a glass, thou canst not be without it; as also in the whole preparation of Plants, and in the calcination of Gold thou must use it, if ever thou desire to see a good end. Now we come to the practice, beginning with Plants; and because they are all prepared after one manner, we will be content with one example. Thus thou shalt then make a truly noble Confortative of Roses: Take Roses gathered in their blossoming time, bruised, or not bruised, it makes no matter; put them into a Collateral vessel that is hermetically shut with a knot, first have them three months in a digesting fire, with bellows thou mayest shorten the time, but take heed that thou spoil not the callitore vessel with too much fire; after the third month bury it in the belly of a great Horse for six months' space; afterwards put it again into the fire till the gross and impure be separated from the pure; then hast thou a royal Cordial indeed, whose virtue yet thou mayest, if thou pleasest, thus augment: Take a great quantity of Roses dry at our fire, at length increase the fire with thy bellows, until they be burned to most white ashes; then with simple water extract the salt, vapour the water away, and put the salt into a Collitore vessel, whose mouth must be well stopped with a knot, there let it be three months; then, as thou didst the Roses themselves, bury it in a dunghill for six months; then take it out, put it again in the fire, till the species begin to appear in the glass, then take it from the fire, and mix a sufficient quantity of this with the true clismes of Roses, so shalt thou have a more mighty Cordial than before, exceeding good in all hot diseases and restoring the radical moisture. And by this means thou mayest make the true Clissus of all Herbs, according to the true doctrine of the Ancients and Paracelsus: each shall work according to the intention of the Herb, from whence it is taken: though the virtue be from the fire of Nature, and freedom from their feces, wonderfully multiplied and enabled: nor are they cleansed from their original impurity by any water, but by fire. But come we now to Stones and middle-minerals, and because they are all done after one manner, let us take Coral for an example.  
Take therefore as much Coral as thou pleasest, sprinkle it upon a calcinatory vessel, to the thickness of a straw; put it to our fire, stir it up with thy bellows as thou canst, and so multiply the fire till thou see the colour changed: but see the surface equal, the Calcination will be soon done, that thou wilt wonder, and therefore I would advise thee to do it three or four times, until it let go its tincture into the Wine, which when it hath given, if it can give no more, repeat the Calcination before, and with a new spirit draw out the tincture, or with the same, till it be extremely red, then mix all the spirit of Wine wherewith thou hast drawn out the tincture together, and draw it off to the consistence of oil. So must thou draw the tincture of all Stones, middle-Minerals and Salts, infinititly increased in strength; so that Pearls thus calcined, will truly cure hectics. Now let us proceed to metals, and for an example let us propound, with envy that much talked of it, Aurum potabile, and to them that do understand, clearly, though briefly: Put your foliated Gold into the calatory vessel, the mouth well shut with our knot, put it to the fire till it be calcined into ashes, and then sublimed into whiteness, leaving the black terra damnata in the bottom; then let that which is sublimed be with the same degree of fire united to the caput mortuum, that it may be revived by it, that so they may be all brought into an Unguent, which is called the oil of Gold: the Dose is gr. ij. or iij.. Out of this oil or Mercury of Gold, thou mayest extract a high redness by the spirit of Wine, which contains the perfect cure of all diseases curable: the true Aurum potabile of the Philosophers, if thou attempt by any other means, thou wilt never bring thy purpose to pass; and when thou shalt see by this means, that thou canst make any other metal potable, thou wilt laugh at the vain devices of others, and confess that I have told the truth: I have spoken (I assure thee) more plainly than ever any man did, and if thou understand not what hath been said, thou art utterly ignorant of Nature; and therefore study her better: and if thy intent be pure, to see in these things the wonderful, strange, and praiseworthy works of thy Creator, God bless and prosper thee: otherwise, I beseech Him keep thee far from the understanding of my words. Concerning Laudanum there is no great need to say any thing; many forms of it are everywhere extant: in Hartman there is an express description of Laudanum opiate. A learned Physician can vary the proportion of things according to his own intent, and the nature of the disease: so all things be magnetically done: But he that knows how to calcine the things to be calcined by the fire of nature, may doubtless do strange things. Wherefore hasting to other things, we leave this to the judgement of the Physician, meaning one day to speak more hereof, if God shall so please.   

CHAP. VI. Of those Medicines that are to be chosen in this Art.  
HAving sufficiently spoken of helps taken from elsewhere, we now come to the Art itself; and in this Chapter we shall inquire what medicines are chiefly to be chosen in this our Art, that we may know the matter of our physic. We said in the first Chapter of this Book that these things were principally to be taken, that bear the signature of the disease, and of the part principally affected: but because we shall be here often to seek; therefore, for their sakes that are unpractized, we have added Notes out of Crollius his Book of signatures. But what is to be done in the mean time, surely if thou knowest the specificals, though the signature do not appear, yet thou needest not doubt of them: for they have either such an external signature as we do not perceive, lying hid perchance in their motion, number, or somewhere: or else an internal, unknown to thee; because thou art ignorant of the Anatomy of them: If thou therefore knowest among the Plants any specificals contrary to any disease, apply them diligently according to this Art, to the diseases in which they are proper, in manner as shall be said. These that help by any known quality, are not so much worth as to be taken into this Art; for the matter of our medicine, unless it be when they have a sagacity (mark well what I said, for these things ought to be precious to thee) for then 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 spirit.  
These Herbs or Plants I call sagacious, which know how to chase their enemies, and embrace their friends. And those Plants (said I) have a signature against diseases, which have some property contrary to them, so the Salix or Willow is signed to a dry bectick: for it hath the power to grow apace, and though torn or cut from the Trunk, if it be but pricked into the Earth it dieth not, but grows presently into a Tree, and getteth roots of its own. So an Oak dieth not in a long time, and therefore use that when and where diurnity or length of time is required; and so of the rest. But of these more at large in our Notes of Crollius, whereunto we will adjoin a small Treatise of sagacious Herbs, that the Work may be perfected. At the beginning it was told thee, That such an Herb or Plant is to be chosen, as hath in it the signature both of the member and the disease; but because it is an hard thing to find a Plant with both the signatures, thou mayest take two of divers species, so thou shalt do as much as if thou hadst taken one with the signature of both, if thou be'st cunning to the application: This one thing I would especially commend unto thee, as the greatest secret in this whole Art, (viz.) That medicines from men's bodies, if they be rightly used, can do the greatest matters in this Art; and therefore with great diligence, inquire what parts or excrements of the body conduce to what disease, the Catalogue whereof the Treatise of sagacious Herbs, towards the end of it, shall give thee; yet know, that to use these simply will not much advantage thee, for they must have a due composition, if thou wilt do any good with them. Take example by the Weapon-salve; These Compositions I will set down afterward, by means whereof there are wonders performed in chirurgery, if thou knowest the Composition thereof, and canst mix together such, or the like Ingredients, fitting other effects, thou wilt be glad to see the operation thereof.   

CHAP. VII. Of the time as well of the gathering, as of the application of these medicines.  
I Will not enter in general any disputation against them, who in dispute of experiences, deny all Astrological elections, it is enough at present to suppose them profitable; for that which is confirmed by authority of so many learned men, needeth not our Arguments: for indeed Herbs do not at all times possess the same qualities or virtues; for sometimes more, sometimes nothing at all: The most profitable of all are they, which having a signature, are then gathered when the signature is most apparent; and the moon in such a sign as governs the members signed, especially the planet that is Lord of the plants being in his essential dignities, and beholding them more favourably, and let the moon and the Lord of the Plant be both free; the Moon having the dominion of the plant, or the sixth house; and take heed the Moon be not joined to any ill planets that are retrograde. Those things that have their signature in the root, 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, and the Lord of the Plant fortified: The Medicines taken from men, gather as soon as they come out of the living body, and keep them in a vessel well shut, till time require: But yet if thou canst fit the Moon and the Planet that is Lord of the part, if thou intend not for a particular operation, but for a general, make the fortunate ascendant, and in the sixth house; if you cannot, at the least let him be a friend by aspect to the house, especially he must always be taken, that whether they be excrements, or blood, or ought else, they be not corrupted before they be used: yet do not so take me, as that I should dislike fermentation, which in this Art is most necessary, and which some call corruption, though falsely. But if at any time thou wilt use Mummy in this Art, take it possibly from a body living, or next to life, (otherwise it will not do so much good as the warm blood) and set it to dry in the shade: however, amongst the Mummy put warm blood, and set it to dry in the shade; but be sure it do not corrupt before the drying, to avoid which, it is best to cut it small into little square pieces, like Dice, for so it will be soonest dry, and better serve the operations required. If thou canst not have it from a living, or from a warm body, it either must be often anointed with warm blood, or steeped in it, and left there for a time, and cautiously dried; for so it is fortified with the spirits, drawn from the blood. If at any time you intend to work by fermentation, as soon as the blood, excrements, &c. are out of the body, put them out into a close vessel shut, and mingle with them such things as are to be mingled, if there be an addition of any thing required, as in some excrements there are, and thou set them to digest in a gentle heat, not passing the heat of the body whence they came.  
Note also, That not always the same vessels are to be used, but sometimes glasses, sometimes some things taken from living creatures; as for example: If thou wouldest digest one's excrement to stay a flux, an earthen vessel: if thou wouldest stay vomiting, the stomach of a Swine is the best; and so of the rest: but when thou intendest implantation in all putrefactions, to this purpose glassevessels are best; though I would use an egg in some cases, as in digesting blood by itself, or mixed with sweat, &c.  
Now if you seek the time of application generally, take it thus; All application of these remedies, be it implantation, or simple application of things convenient, aught to be done, the Moon being in a sign conveniently fortunate, if it may be in the tenth house, and the Lord of the Plant of the medicine exalted above the Lord of the disease: But of these we will give precepts in every likeness. And this by the way; Though all things do not agree exactly, yet do not thou forsake or procrastinate the cure, fit those things that thou canst fit, as if when the rest agreed, thou wouldest begin anew; for, if there be a due application of things, although the stars do not so exactly accord, the cure may be prolonged, but the effect will not be altogether frustrate, if thou learn well to observe the times to come; this thou shalt do, if the time be observed in the progress of the cure: then do as it were set upon the Disease afresh, applying new Instruments of health; A thing well to be noted; for▪ here is the wisdom of a Physician most required.   

CHAP. VIII. Of the means whereby this Art applieth the Medicines, to bring health into the diseased body.  
THere are many means whereby this Art applieth medicines to the vital spirits: but for methods sake we will contract them into two in general: the one we will call transplantation; the other naked application. Transplantation is, when by means of a magnetic, we put the Disease into a plant, or another living creature, the Patient being fully and wholly cured; for, when the Plant, or the Wight hath drawn to its self the ill complexion (troubling the vital spirit) the spirit is thereby freed, and made able and fit to exercise its due function; but the Wight into which the Disease is transplanted, languisheth, and at length (Unless it be cured) dieth. Yet this caution is to be observed, that we strive not in vain to transplant the Disease into another Wight, which hath too strong a spirit; for, the vital spirits, being sometime very strong, resist vehemently, and then all this preparation availeth nothing. But into plants never strive for to transplant the Disease, unless it be in some property, contrary to the Disease, especially take heed lest it have a quality contrary to the nature of man, or lest by its too much violence, after it hath attracted the Disease and evil quality, and as it were digested it, it attract more than it should do; for, by transplantation, not only the evil, but the good is sometimes attracted and communicated to another. Hence it is, that they which transplant hair into a Willow, to make it grow, and leave it there longer than they should do, do make the head weak, and the sight dim; for, the willow draweth the spirit of the head too violently: from hence it comes, that by transplantation, a man may get himself the strength of a Horse or a Bull, if it be rightly done. This transplantation is twofold (viz.) immediate and mediate; Immediate is, that which is done to any living Creatures by mummiall things; for, so the thing, whereunto it is applied, appropriates unto itself, and draws to its own nature, the good or evil quality of the Mummey; and either frees the spirit from such a quality, if it be evil; or appropriates to its self the spirit, if it be hurt by no ill quality, and fortifies 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 things, by means of these qualities, unites the spirit unto it, and by that, and in the virtue of it can work many things. And lest thou be deceived by the word we call Mummey, It signifieth those things or parts of Wights which exhibit the spirit nakedly, as thou mayst learn out of the First Chapter. Mediate transplantation, is that which is done by mediate means; as if any quality being transplanted into an Herb, will be transplanted into the Animal to whom it is given, and by this means wonders may be done; take thou heed thou do not evil here. Note, that due putrefaction doth excellently prepare the aforesaid Mummy, that any quality may be introduced into an Animal; but it is found by experience, that blood doth best admit of such putrefaction. Now, let us come to the other part of the Art, which we called Application, which we must know is nothing else, than the application of those things to the Mummy, which can either correct the evil quality, or can draw the vital spirit out of it; by which last means also, mediate application is done, as in some Amatories it is very manifest. In this application, these things are further to be noted, first, That nothing endued with any venomous quality, be applied to the Mummy, being hurt by that means, for it easily communicates his hurt to the whole. But if you follow the former Doctrine, concerning signatures, thou shalt not easily err from the mark. Moreover, take heed that by evil diet in the time of application thou overthrow not the whole business, which is also religiously to be observed in transplantation. And of these things here is enough said at this time.   

CHAP. ix.. Of transplantation, and the diverse manners by which it is done.  
IN the former Chapter, we have said what we meant by transplantation; now it follows, how many ways it may be done. There be Six manner of transplantations, viz. Insemination, Implantation, Imposition, Irroration, Inescation, and Appromination. We will speak in order of them all. Insemination is, when a Magnet impregnate with Mummey is mingled with fat earth, wherein the seed of herbs agreeing with that disease, are sown; for, the earth being sifted, and mixed with Mummey, is put into an earthen pot, and the seeds are sown therein, and watered with the washing of the diseased member, or of the whole body, if it be affected, so in time, all the Diseases, are transplanted into those seeds proper to the Disease: if the time require it, they are watered every day with the washings of the part, as is aforesaid: This done, expect till the herbs begin to sprout, and when it is time, transplant them into the like earth, and so thou shalt see, that as the Herbs increase the Disease will wear away, and at length be cured. There be, that when the Herbs be ripe, pull them up, and dry them in the smoke, or throws them into a running water, or use them some other way, as best agreeing with experience. And if the Mummey wherewith the Magnet is impregnate, be not diseased, than the Plant will be impregnate with the vital spirit of him whose Mummey it was; wherewith thou mayest do strange things. So then, understand well what I have said: But choose you Herbs fit for the purpose, and be not deceived, for every thing is not good for every thing: but they dispense their spirits every thing according to its proper gifts; for otherways worketh the spirit joined to Vervine, and otherways to Carduus or Angelica.  
2. Implantation is almost done as Insemination is, but here the herbs are to be taken with their roots alone, and implanted in the like earth, as is said; so prepared, and so ordered and watered; nay, in this case it is best, if the herbs have no other water at all; for so they will be as it were constrained to receive and appropriate the Mummey with the greater violence, which is also good in semination, except the too much tenderness, and loose softness of the seed command the contrary, which here you need not fear; but in all things take experience to thy help. One thing is to be noted in them both, that if the Plant die, 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 must be thus done; Take the Mummey of the diseased members, or the Excrements, or both, (take as many as thou canst get) put them into a Tree or an Herb, between the bark and the wood; or else put them into a hole, stop it with a pin made of the same wood, and put upon it clammy earth: if thou put the Mummey, or the Excrements, between the bark and the wood, cover the Wound with the bark again, and with Earth, as they do in Inoculation, and leave the Mummey there, and if thou work well, thou wilt quickly see the effect. Yet thou must know, that some Diseases are sooner cured by Insemination, and some by Imposition; namely, the fixed by this, and the volatile by that: but if I might persuade thee, thou shouldest in every Disease do all things; for, Nature is not burdened with these, and consider what shall be said in the practice: for there we are resolved to set down nothing, but what we have proved. Moreover, some there are, that to very good purpose have used Imposition. There is to be noted, that where thou desirest a lasting effect, you use long-lived Trees; and where a speedy effect, them that grow apace. Remember the Caution given in the last Chapter, As soon as thou hast thy will, take out all that thou didst put in, lest too much attraction of the spirit, do hurt the Patient.  
4. Irroration must be done, that by it, transplantation might be perfected. Thou shalt water convenient herbs, or a Tree (and that every day till the Disease be cured) with Urine, Sweat, Dung, or the washings of the members, or of the whole body (as the Disease requireth) either severally, or all mixed together: though no man will deny, but the mixture is better: But this way I would rather use as one help to the other, than alone: howsoever thou do, yet this always observe, That as soon as Irroration is done, thou cover all the Irrorated Earth with new Earth, lest the Air dissipate the mummiall virtue in the things, before the Plants can draw it.  
5. Inescation is, when the mummy is given to a Wight for food; for, than the vital heat of the Wight unites the mummy to its self: And the only quality by which the spirit was diseased, and so restores to health the body whence the mummy was taken; the vital spirit of the Patient being by this means cleansed by the operation of the spirit of the beast: but this especially is here to be noted, that as soon as the beast is fully and wholly infected with the disease, it be then killed, lest it do again begin to hurt that body from whence the mummy was taken; afterwards if the body be not throughly cured, when that beast is infected and killed; give another beast a portion of the like mummy, and reiterate the operation until the Patient be whole, and in this case, blood rightly putrified, or to speak more truly, fermented, is especially to be used; and yet there is no doubt, but the same cures may be done with the mummy extracted by the Magnet. There are likeways some, that with good success do give the blood yet warm from the vein, to a Dog or a Swine, which though peradventure they be not infected with the Disease, (for the spirit is here too fast fettered) yet experience confirms, that it much furthers the Cure. By this operation natural Philters are done, though we find by proof, that love may be procured by more applications: but although natural Philters may to good men work good effects; yet here I will say no more, because of those wicked men, that use to pervert the best things to the worst uses.  
6. Lastly, By Approximation, Transplantation is done, if to the sick body these things be applied, which can attract the vital spirit, and the Active beams, and having attracted them, unite them to themselves, and correct them: And this is done either by application of Plants, and their parts, or of beasts: as if you would lay Cucumbers by an Infant that hath a fever, when he is asleep; the Cucumbers will wither, and the Child be cured. Some lay young whelps to the feet of young Children in their Cradles, and so are often recovered. After the same sort Doves cloven in the midst, and applied hot to the soals of the feet, do by attraction, rectify the praeternatural heat, diffused through all the body, and remove all pains, being after the same manner applied to the several parts: So the Arse of a Hen plucked bare, and applied to the biting of a viper, freeth the body from venom, and the Hen swells, and if not cured, dies sooner than if she had been struck with the viper. All which things can be done by no other means, but by magnetism.  
Moreover, we see that some Diseases infect by Approximation: for, the spirit insinuating itself into the body, communicates an evil disposition to his brother-spirits; and who sees not, that Love also is begotten by Approximation, especially between them who by sweat communicate their spirits, and being in the same bed, by a long Circulation as it were of spirits, lead almost the same life: but that this doth not always happen, is long of the reasonable soul, which commands the affections, as superior to them, yet doth not this overthrow the Art; for, Nature cannot force the Will, being most free.  
Now I foresee an Objection of some moment: For, it will be said, If diseases may be thus cured by approximation, how happeneth it, that he who gives the infection to another, is not cured himself? To which I answer; It is first to be considered what, and what manner of diseases those be that be most communicated to men by infection: Neither would I here say, that every Disease may by approximation be communicated unto every beast. I would but search here, what Disease of themselves, and by their own nature are fittest for it, and commonly so called. Such Diseases are of three kinds: The first consists in a supernatural heat not venomous, which when it can quickly and suddenly insinuate itself into bodies, in the least space of time, it altars the body, and gives it an evil complexion: (These properties are here ascribed to heat, in respect of the subject in which it lies hid) but this carrying the heat of the vital spirit, because of the sudden alteration, is not strongly freed, as shall be said hereafter. The second kind indeed consists in preternatural heat, but are such as lie hid in subtle venomous breaths, and more vehemently infect, as we see in the Plague. The third kind doth not consist in a mere quality, nor in the mere fluctuating humours, nor lurketh in any particular part, but it changeth all the habit of the body, subverts all the operations, or at least disposeth them otherways than man's nature requireth: And this kind doth therefore infect, because it sends forth a habitous, or breathing altogether infected, and in no part sound, which insinuating themselves into another body, do at length overthrow the temperature thereof: Of this sort are the Leprosies, and the French Pox.  
Now, having laid the grounds, I say, that in the two first kinds, why the body, infecting another, is not thereby released, is, because the infection suddenly communicated, doth in an instant change the body receiving it, and then going immediately through it, when it is wholly infected, it cannot correct another, it rather hurts it: And therefore we see, that when any are sick of the Plague in one house, scarce one escapes; for, the disease is strengthened, being circulated from one to another; whereby, if there be but one infected, there is more hope of his recovery; and therefore their care and custom is to be commended, which do allot a several house, to every particular person infected. Next, as I said above, it is required, that as soon as the beast is infected wholly, it be killed; but who dares be so impious as to kill men being infected; then it is necessary, to put another beast in his place, and again, till the cure be perfected: But in fevers, where there is not so great violence, we have observed, that if one be infected by another, the Infector is often straight freed; and so sometimes it goes successively clear through houses, till it come to the last, who either 'scape not at all, or very hardly. This observation doth exceedingly confirm this Doctrine; and this happens where the weak 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 these confirmed diseases, have so changed the whole habit of the body, that it is almost impossible to restore it, especially, where the condition above required, is wanting: but in the beginning that some (though wickedly) have been cured from these diseases, it is known by experience: for, he that hath transplanted them by lying with many Women, hath been cured, as I have heard it credibly reported, to have happened in the French Pox: but these are detestable things, and worthy of grievous punishment; yet they confirm our Doctrine. One thing I will add more worthy of observation; If a weak body be infected, there is small hope of recovery: but if a strong body be infected, because there is a greater power of rectifying, there is some hopes, and many times the body infecting is freed from the Disease.   

CHAP. X. Of the means by which application is done.  
NAked application is done two ways, either by Imposition, or Application. Imposition, is, where something agreeing to thine intention either in quality or signature, is put into the Excrements, blood, &c. or when they themselves are put in some agreeable composition, and there left, until thou hast thy desire: that such impositions ought to be done in a fit vessel, I have already observed and taught the manner of choosing them, which is needless hereto be repeated. But if the Mummeal thing be put in some convenient composition, an earthen vessel will serve. Whereas if thou wilt put something in the Excrements, blood, &c. then observe the reason abovesaid, or taught; neither need you any other caution; but if they be liquid, or be mingled otherways, it is enough, that the things to be put in, be stuck in it. The Weapon-salve gives thee an example of this for unguents: and for liquid things, our sympathetical water is sufficient; the Composition whereof, we will hereafter communicate to the World, a secret which most men have hitherto kept exceeding secret.  
Application strictly taken, is, when signed things are outwardly applied to the body, or to the part affected, or when the cure is intended to be done by Physical appensions, or wearing things about one; for, there is one and the same reason of both; and whether they be hung about one, ground or whole, it little maketh in some things, which have copious and large spirits; but in others are necessary contaction, fermentation, commixtion, and the like in things complying with the workman's desire, in the sympathetical Medicine, as in the diseases of the bladder in our Practice, for the good of the commonwealth, shall be exemplified. Medicines of the second condition, are everywhere extant among the Professors of ordinary physic, though being ignorant of the causes of the same, they know only the first and second qualities, never seeking further: As we in our Practice will give some selected and choice examples of it: But now the time of gathering, and of applying of them, is necessary to be observed; because experience shows, that there is much virtue in that, as we may see in Vervin for the headache: But of the manner of gathering them, can scarce be any certain rule given; only I will add this; If thou wilt gather herbs for pains or Diseases of the head, thou mayst gather them as I will teach thee to gather Vervin in my Practice in the Chapter of the headache. But if for Lower plants, gather them in a contrary manner, or so as thou dost Asarum to make a Purgative; howsoever much must be left to experience.  
Note moreover, That if one would cure by magnetic opposition, it will be in vain, except he first let the magnetic herbs putrify in the ground; for so the virtue is more free, being loose from the bounds thereof. In operation never use any dry herbs, if thou canst get green ones, remember to macerate and soften them in their own water before application; and further observe, it is not always necessary to make application to the part affected, but sometimes near it, especially, if the part be pained either by consent, or contagion of another part; As if the stomach because of pain in the head by sending noisome fumes or vapours up to it, than thou shalt hang the medieine about thy neck; but if it be a disease, and affected of itself, than it is but making application to the part itself: and this will suffice to have spoken of naked application, the thing itself not being of so great subtlety or difficulty, but that it may easily be understood by any man.   

CHAP. XI. Of the Magnet necessary in this Art, and divers descriptions thereof, hitherto known but by very few.  
NOw come I to discover the high secrets of this Art (studiously concealed by many) for the common good, whereto I have dedicated myself and all my labours. I am not ignorant that there may be diverse Magnets, all aiming at one work; the two chief that have come to my hand I will set down, adding a third most consonant to reason, and a fourth formed out by my own experience. Use thou which thou wilt, for thou shalt have no scarcity. Aurelius out of some words of Paracelsus, hath made him one not altogether contemptible; thus he proceeded: He took the dung of a sound man, and let it be dried in a shady place, for so it lost the stink and the excrementitious moisture; a portion of the spirit abovesaid being left, which he by a word significant, and apt enough, calleth Sulphur, which being dried, he useth after the manner anon to be told. We neither disallow the preparation nor matter; because experience shows, that a Magnet so prepared, will copiously attract the spirits; neither will we upon the transport of envy, that incurable disease, deter any man from the practice of it, because it is not of our invention, but proceed we to the second. When about two years ago, I, with my ever honoured Friend, being at his house, there grew some discourse upon the Argument among us; my friend (as he was wont) spoke many things very accutely, but covertly, of this Art, and amongst the rest, of this Magnet, which I knew before, but had never tried it, saying, That it was of so vigorous attraction, that being applied to the region of the heart, it would so violently draw, that he could not suffer it long. But when I asked him the use of this Magnet, he suddenly held his peace, repenting he said so much. How art thou so much beholden to me, to impart that to thee, my friend would not communicate to me, who, as thou seest, knew something in this Art? But to the point. This Magnet is nothing else, but dried man's flesh, which is certain, hath a mighty attractive power; but it must be taken, if it be possible, from the body of a man that dies a violent death, and yet while it is warm: But if we were tied to this Magnet, every man sees how extremely we should suffer for the want of it: If we will therefore harken to reason, I will before I come to my Magnet, conform both to reason and experience, show you a better Magnet, and not gotten with so much cruelty. Take therefore the blood of a sound young man, drawn in the spring (there are everywhere fools enough) as much as thou canst get, it's no matter whether it be drawn altogether or not, this blood suffered to congeal, pour off the water swimming aloft, and keep it while it is cold, dry it in the shade, and then moist●n it with the water poured off, and dry it again; repeating this so oft, till the earth hath drunk up all its water; then dry it, and keep it for thy use. But at length let us come to our Magnet, which doth as it were by epitome, comprehend all the body of man in it.  
Take therefore a great quantity of man's dung (but of a sound man) mix it with Wine to the consistence of a Pultis, add to it as much sweat as thou canst get, this may be with linen Cloth taken from sound bodies, put them all together, and in a clean place, in the shade, till they be dry; then add as much fresh blood to them, incorporate them altogether, and so let them dry again; and if any water swim again on the top, decant it, but keep it in a vessel very close, and being dry imbibe it again with the decanted water, and dry it, and so till the mass hath drunk up all the water. This Magnet, thus prepared, keep in a vessel very well shut; for so thou hast prepared a Magnet, the compendium of all man's body, gotten without any horror or cruelty, which we altogether detest; yet he that will follow other men's devices, may let us proceed.   

CHAP. XII. Of the use of the Magnet in this Art.  
IF thou hast never so good a Magnet, and knowest not the use of it, thou bestowest thy labour in vain. We shall therefore add the use of it, that nothing may be wanting in this Art; And about it, being most needful, and asking little labour, there needs but few words: yet one thing is to be noted in the way; namely, That although the aforesaid beams do always flow from the body, yet there are some parts out of which they flow more copiously: in one word, they are the Emmunctories by which the body is as it were cleansed, and the spirit doth accompany the superfluities; because these parts are more porous and spongy, it wandreth out more freely, finding a larger egress.  
Now come we to the use of the Magnet: Apply the Magnet to the emmunctory of the part grieved, and procuring the patient to sweat, which is best done by some Cordial diaphoretic fitting the disease, leave there the Magnet until it be impregnate with the vital spirit, then remove it, and immediately use it according to the precepts given in the Chapter of Transplantation: but take heed it be speedily done, for fear the spirit be dissipated by some external more powerful cause; for then Transplantation will be in vain attempted: if the patient be not cured at the first, do it again, and thou shalt see the desired effect.  
And not only diseases are cured this way, but strange things, even all that are done by transplantation, are this way effected: although transplantation may be done by other means, as shall be showed by and by. But if thou desire by this means to transplant diseases, read diligently the Chapter of Transplantation, and observe well the precepts there given, lest if things shall happen not to hit thy desire, thy ignorance do return to the reproach of this Art.   

CHAP. XIII. Of the means whereby cures may be done in this Art, without a Magnet.  
BY other means also are strange and admirable cures wrought in this Art, without a Magnet; yea, and sometimes with better success than with a Magnet; viz. When the thing itself that carrieth the spirit nakedly, is applied to another thing disposed to receive it: but this must be strictly regulated according to the precept above given; and for the most part, here is required fermentation, that by means thereof, the spirit being freed and loosed from the bonds, may more easily insinuate itself▪ and be sooner partaker: And by this means for the most part, particular diseases are more happily cured; because active beams do more partake of the part from whence they proceed; as also the excrements after the same manner, and for the same cause of the parts whence they are excerned: Experience confirms it, That blood, because it is the seat of the vital spirit, if it be rightly applied, cures the greatest, and almost all diseases of the body, by the excremen●● of the belly; thereby are all diseases of the intestines cured: by the vein those of the bladder and the reins; and sometimes all diseases, because of the affinity it hath with the veins, liver and stomach. By spital, that is coughed up, the diseases of the lungs. By sweat, the parts are cured whence it proceeded. By the nails, the diseases of the hands and feet. By the hair, the diseases of the parts whence they are taken: And finally, by the blood, as is abovesaid, all the diseases of the body are cured. Here is to be noted, That if all things that belong to any part be taken, the cure will be the sooner and more easily done. We have determined to speak of them severally. Yet we shall be so far from condemning any combination, or joining two or more of them together, that we rather persuade it, as being most beneficial, if the Rules of Art be duly observed.   

CHAP. XIV. Of the Excrements of the backdoor.  
BY these Excrements, as we said even now, are cured all the diseases of the Intestines; the body is purged, and brought into flux; the diseases of the fundament are both procured and cured, and many things else are done, which thou Mayest learn by thy own experience, if thou be diligent: when they are applied they cure old ulcers, Carcinomata, and fistulas; yea, which some commend as a great secret, they supply the place of the Weapon-salve, without any further preparation; but they must be chosen of a sound man, and a strong body, lest the preparation hurt them that are weak. By the Odour mixed with wholesome Herbs, much good may be wrought by transplantation: and this I judge among many others, to be the cause why rustics, and such as live in the Country, are sound, and live longer than Noblemen and Citizens: for these suffer their sieges to rot in stools, or else to be cast into some unholsom places: but the other committing them to the earth nigh wholesome herbs, by means of transplantation, lead their lives for the most part free from diseases. We have above in general bidden to beware of Excrements of the diseased people. But here we will give a more particular advice, namely, That thou never ease thyself where diseased folks have; for much mischief hath come of it: for, we have known some hurt by the smell; that doing their easement where one had done it that had a flux, themselves got the flux without a procatartick cause preceding. The reason of which so strange a matter, is to be taken from that which hath been said, and shall not be here repeated. Furthermore, take heed lest at any time you do your easement upon herbs, that are either malignant, exulcerating, or violently purging; for hence many times when the cause is unknown, proceeds dangerous disenteries, which, until those herbs be quite putrified, will not yield to any medicine. Finally, It is not safe to leave these Excrements in places where thine Enemies can come; for it is easy to know what violent pains are procured by a kindled coal with spirit of Wine or Aquavitae put into those Excrements. I would have thee to persuade thyself, that if these things were ordinarily known, they be worse and more dangerous matters, than these known to some others; therefore look wisely to thyself. But of these Excrements enough, so far as they pertain to this Art in the general: the particular ways of working with them, we will describe in our practice.   

CHAP. XV. Of urine.  
urine is an excrement of the second concoction, done in the liver, or rather in the reins; from whence by the emulgent veins, it is sent to the reins mixed with blood, out of which it is by the Uriteres, as it were, percolated or strained, and so sent to the bladder, where it also abides a while, and then it is by the passage of the urine cast out. Hence it appears, That the Urin hath a great communion with most parts of the body, for it hath great affinity with the liver, reins and bladder; for by these parts it passeth, and therefore the Physicians judge of the disease of these parts by urine: But it hath moreover no obscure consent with the whole body, having been once joined with the blood; by it therefore are cured the diseases of the liver, reins, bladder, ureters and passages of the urine, besides the bectick fever (a most grievous disease, of the whole body) is no way better cured, than by the urine; as shall be showed in the Chapter of the hectic fevers. Whatsoever diseases are usually cured by this Art, are all cured by the urine; though it be better there be other preparations, as is to be seen in my practice. Now, as in the Chapter of the Excrements by siege, here it shall not be amiss to put some Cautions: The first whereof is, To take heed that children piss not in the fire; for it is the constant opinion of many, that by such means they get Nephritick diseases, the stone, or gravel, and other great diseases: Then that men never piss upon sharp venomous herbs, and such as by their venomous quality do violently provoke urine: for from hence proceeds the ulceration of the reins and bladder: nor would I willingly make water in a chamber-pot where any man infected of any stinking disease of these parts had pissed, nor give my urine to fermentation with his; for it cannot be, but to a weak body much evil should come by this means, though to the sick man by that means might come good: Nay, hence with specificals added against the disease, might his cure be done, with the addition of fermentation, which ought to be done in a bladder of a beast of the same kind, adding those things that have the signature both of the disease and the member, as shall be said more at large in my practice; where you shall have Medicines fetched from urine, whose forms if you follow, thou mayest invent others of thyself.   

CHAP. XVI. Of Sweat and insensible Transpiration.  
SWEAT is not only an Excrement of the third concoction, but it may also be, as it were, the melting of the whole body; for, no otherwise doth the body come to destruction, than by resolution procured by Nature, or some adventitious heat; for, except every part should lose something of his substance and greatness, the bodies of living wights would grow infinitely, if by continual nourishment there were always added something unto them: Nay, if this resolution were not, wights would not desire nourishment at all: Sweat therefore, and that which is by Physicians called insensible transpiration, are not only excrementitious, but (as it is above proved) carries off with them of the resolved particles of the body: Hence it is, that in magnetic or Diastatick physic they are of exceeding great use; for, by them innumerable wounders are done, whilst diseases are as well cured, as caused; Passions both of the mind, and of the body are violently procured, and changed: By these a wise Physician may do much good; and by these a prying Wissard may do much harm, and cause death, madness, anger, and overthrow all the goods of the mind. This is the Devil, or familiar spirit by which they are thought to have done wonders. Hence it is that they, (as appears by their own Confessions) without these, could never hurt the bodies of men: for, the Devil himself cannot constrain Nature; who (if he do any miracles) doth them only by application of actives to passives, as some, too vainly credulous, scarce believe: for, these poor wretches, defiled with superstition, fain many things, and mix much follies and lies with the truth, which was done by the Ancients, whence they took their tradition, That because of the opinion of a Deity present, their Imaginations might work violently, and also all natures conspiring, the effect might be produced: which I leave to thy consideration, whether thou canst get any good from these few words: Yet whatsoever they do, they do it naturally; But let us go to these things that are to our purpose. By sweat, or insensible transplantation, first in a body, or in a subject fitting, all diseases being in the habit of the body are cured, whether they be fixed; as the leprosy, Gout, French-pox, &c. or whether they be volatile, as the Scab, Morphew, Scurf, or the like skin-deep sicknesses, and of the utmost parts: yea, without these it is scarce possible to do any thing in this Art. By the impregnation of these thy Magnets are specified, by which all manner of transplantations are done: by means of these the hectic is cured, the body is long preserved strong and able; and the passions of the mind are stirred up. Of all which we will discourse at large in our Practice. Now as a wise Physician can by these means, do all these and greater matters; so there is no doubt, but by the abuse of them, as much mischief may be done; And therefore take these cautions and premonitions. It is not unknown, That almost all Infusion floweth from the said insensible transpiration and sweat; for being impregnate with much spirit, and holding it fast, according to the disposition thereof, they work violently; therefore take heed we be not partakers of the sweat, or exhalation of an unsound body: that we touch not the sheets so impregnate, nor put on the shoes or stockings, or gloves, or the like: but in a special manner, that we be no bedfellows with them. Hence on the otherside, was the health and long-life of our first parents who slept upon Herbs (wholesome) and from them drew no small part of their long-life, as we may probably conjecture: for it is certainly very wholesome in summer time to sleep upon Chamomile, Rosemary, washed Sage, Betony, Balm, and the like: and of the same Herbs to make beds for sick folks, according to their diseases; and I would likewise advise thee to sleep without thy garments in the summer time, covered over with wholesome herbs; and thou shalt draw from thence an excellent Comfortative. It is good also for a weak body, to use the company and garments of strong and sound men; for from thence he may draw such spirits as will fortify weak nature: We hold it a commendable custom for such people, to have their garments and linen worn by them that are lusty and healthful, before they put them on; but this is safest done by them that are very strong, lest evil come to him that first put them on: Therefore also we must take heed, that we suffer not our garments to be worn by them that are diseased; and that we cast not our clothes, impregnate with our sweat and transpiration in stinking and unwholesome places: And above all take heed, that they come not into the hands of evil men; for there is a great deal of invisible mummy lieth hid in them, of which Paracelsus (though obscurely) makes often mention; from whence, if that thou dost but understand it well, and consider what is abovesaid, thou mayest of thyself find out many more things. But I sweat and insensibly transpire. Thus much for this Chapter, and for this time shall suffice.   

CHAP. XVII. Of the Hairs.  
OUt of almost all the Parts of the Body, do Hairs grow, and they are made not only of viscidity of the Excrements of the fourth concoction, growing in the pores which by addition of new matter, grow in length (as some do falsely imagine,) but they take also not the least part of their matter from the resolved parts of the body, as appears by this Experiment: for, if by Diastatick Art thou wouldest increase hair, by means of a Willow tree (as shall be taught in the Practice) and if thou continue the medicine longer than it is fit, thou wilt assuredly bring a weakness upon the part, which can be by no other means, but because by the violence of the medicine, the parts being resolved further than Nature doth suffer, are lost. And for the confirmation of this Truth, hairs are seen to grow long after Death, whereas there is no concoction. So, as there can be no Excrements of the fourth concoction; and therefore, they must needs come from the body resolved; which resolution is 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. Hence appears how great agreement hairs have with the body, and whereupon we use them as Instruments in this Art. It is well known what strange things the Ancient Magi did by hairs; and why the like may not be done, I see no reason. It is also a thing well known by hearsay, how love hath been procured by means of hair burned in a Candle, Astrologically made; which though it be not (as no reason it should) ordinarily known to the vulgar, yet to some it is: and though it be mingled with filthy superstitions, yet I, that am wont to reduce all operatious to the possibility of nature, never thought them absolutely and precisely necessary to the producing of the effect. So likeways we have known many diseases, otherways incurable, cured by hatrs, especially taken from the part affected, if being duly putrified and mixed with things signed, they be implanted into plants, as every man may prove according to our doctrine. So if hairs be taken from the four principal Emunctories, no doubt, but well prepared, they will cure all diseases. I would counsel the Readers, that in consideration hereof, they do not so carelessly scatter their hairs up and down, which may be the cause of much mischief; nor yet burn them, for (that) as-experience shows, hinders the growth of them, but bury them in some wholesome ground, adding unto them things to strengthen the head, which will much conduce to your health.   

CHAP. XVIII. Of the pairings of the Nails and the Teeth.  
THe Nails as well as the hairs have their original from the excrements of the fourth concoction, separated from the nourishment of the bones and the harder parts, and get thence their hardness which we see, and grow in the outmost extremities: for, the body doth not very plentifully exhale such matter as proceeds not but from the whole compacted parts: therefore the Ancients used the pairing of nails against some most rebellious diseases: because it cannot be denied, but fixed diseases lurk in the fixed parts of the body: and therefore most Antiquity used these: and we also prescribe them against Quartans, Leprosies, Gouts in the feet and hands, and the like diseases; but we have something altered the manner of proceeding; for they tied them about fishes, or other beasts, and so let them go alive; which preparation seems too rare, to have any transplantation done by it, but in a very long time, and many things agreeing thereto: and therefore we, not omitting them, add some specific by way of fermentation, which will attempt both sooner, and more certainly. Of the Teeth you may (for the Art) say as of the Nails; but because they do not always grow in bigness, they rather seem meet to prevent, than cure: for, they are made of a most fixed and strong substance, as we may see by them who have been long buried, whose Teeth are sounder than any other Bones: therefore they send out but few spirits, and scarce multiplicable by Art; yet because they last long sound, and send always out some portion of the spirit, they are fit for such curable effects as require no great plenty of spirits: and such precaution especially is required; but the place showeth thee diseases of the mouth: how therefore by means of these thou mayest prevent diseases of the Teeth, it shall be spoken of in the Practice: The rest we leave to thy consideration.   

CHAP. XIX. Of the spital and Excrements of the Nose.  
THere is a threefold spital: for, it either falls by distillation from the head to the palate; or is brought up by coughing from the Lungs; or by nauseousness from the stomach, which is spit out of the mouth: but that which is Domited up, deserves not the name of spital. That which comes from the Lungs, hath almost always the original from the head, and by distillation slides into that part, and there digested a while, is spit out. I am not ignorant, that from the Lungs sometimes there proceeds blood, and purulent matter: but these are to be referred to blood and matter. We in the mean time will speak of spital, which is nothing else, but the crudest part of the meat and drink, which nature cannot digest and concoct into good nourishment, sent first from the stomach to the head by vapours, and then distilling again from the head to the inferior parts, than sent out by the mouth, is called spital. Sometimes there comes a waterish and indigested matter (which is sometimes sour) immediately from the stomach to the mouth, which containeth sour parts of a corrupted nutriment, being otherways inspired, and hath the name of spital; These all, because they have made some stay in the body, do according to the former doctrine, carry some vital spirit with them: therefore we may use them in some lighter diseases, according to the portion of spirit which they hold.  
Of the Excrements of the Nose, as much may be said: but this must always be remembered, That you use them to the Diseases of the parts whence they proceeded only: this I will tell thee, there is nothing comes from the body weaker, or of a less spirit, than those which precede, partly for the little stay that they have made in the body; partly from the few places they have gone through; and partly from their indigestion: yet I would have thee take heed of them, especially if they be new voided, and the Disease be in these parts whence they proceed, lest thou shouldest repent thy carelessness, especially take heed of the foam coming from the mouth of epileptics; and of the froth of a mad dog, or one bitten with one; for, here, by the violence of the Disease, the humours are thrust out impregnate with the infected vital spirit: by which means thou mayest overcome that so rebellious a Disease: The rest I leave to thy consideration.   

CHAP. XX. Of Blood and Matter.  
OMitting those many Disputes concerning Blood, which makes not to our purpose: as of the original organ, Circulation, and the like. So far forth as concerns our Art, I do briefly say, That first, the Scriptures say, and teach us, that blood is the principal Chariot of the spirits, by placing the soul in the blood: but, if the spirit is 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 then, which so plentifully possesseth the spirits, and communicates them to the body, is surely the fittest Instrument to cure Diseases, and do all the other things which the Art requireth and promiseth: for, here the spirit is free and not bound up, as elsewhere. Therefore in the blood, the spirit is soonest affected, because there it is naked, as is aforesaid. Yet we must not immediately conclude, that it may be taken and used presently, without any fermentation or putrefaction: for, they are both useful here, as in the Practice shall be shown: only take heed that thou corrupt not the blood with too much fermentation; for then the spirit is driven away so, that peradventure it will do nothing. But that thou mayest know the fit time of fermentation, I'll teach thee a secret; Let the blood with the most excellent parcel of the whole body, be joined in a true proportion, by the best way possible, and put them into a natural vessel, well shut up, and set under a hen to hatch, and in the product thou wilt find a thing performing many miracles, coagulated in the shape of a man: and the oil or liquour swimming about it, with the proper sweat mixed, doth change man's minds with the touch of it. Many things more may be done by blood, which are better concealed, than spoken: But if thou perfectly understand the things aforesaid, and canst diligently search Nature, thou mayst by thine own industry attain unto them. We will in the mean time give thee some cautions: After the blood is drawn, thou must take heed how thou usest it; for thereby may be done both good and hurt. There be some that put the blood into the ground, which I counsel may be done in a clean place, mixed with wholesome herbs; for if it should be buried in a stinking or infected place, it might hurt the body whence it was taken: There are others that give it to dogs and whelps to eat, which I like best of all: for, so it may happen to transplant the disease, and so cure it wholly, or at least help the Physician; but it would do a great deal better, if it were given the dog either warm, or putrified in a close vessel with a temperate heat. But here I cannot but tax the villainy of some, who with an execrable boldness, dare give the blood, yea Monthly Flours, for a Philter, not considering the mischief 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 matter, and what effect will it then work? Besides, here lies not the loving force which they seek; but there must be another manner of preparation, before thou come to that: for, it must be loosed before, that the spirit may work more freely and busily to incline minds: because of the will ruling, there is required a greater force, and the conspiring of many causes: which because the multitude knows not, it can never attain the truth, but calumniates the certainty of these things, calling them either false or devilish. For although blood, of all things in the body, contain the losest spirits, yet will it work more mightily, being digested, as the former Considerations, and Experience itself teacheth: and therefore they are surely to be punished, that work so infernally. But, I foresee an Objection; for, if the power of love rest in the blood, then how happens it that ravenous beasts, that do so greedily drink blood, and so well digest it, are not to be brought to be in love with those things that they eat, being the reason of the inidividuals, and the species, & c? 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, That they eat unprepared blood, which is not so powerful as to change nature: for, by it duly fermented, one individuum may be reconciled to another, though it be a Dog to a Hare. Thirdly, flesh and blood filled with the Commotion of an angry spirit, and retaining still a portion of it, doth rather whet ravenous beasts into rage, and make them seek the destruction of others the like. And hence thou mayest learn, that it is impossible by any means or preparations to cause Love, by blood violently shed; but it is more likely to cause hatred. Therefore the Ancients never drank the blood of one another's forehead vein, before perfect reconciliation. Before I go any further, I will add one Parergon: The salt of blood, if it be dissolved in the menstruum of the World and Philosophers, is the excellentest remedy of all others; and by this means the salts of Herbs, will show the species of the herbs whence they are taken, in a glass: So the salt of blood, will by the help of the Beasts heat, show the shape of a man in a glass: And this I believe was Paracelsus his Homuncio: But of Medicines taken from blood, I will give examples in my Practice; therefore here this shall suffice.  
Of Matter, (which is nothing else but blood putrified without the veins, or Flesh loosed with rottenness) a man may philosophise as of blood; if he speak of it as a means to cure Diseases, saving that it hath lost much of the spirits, which are in the sound blood, by corruption: yet by means of it, ulcers and old sores may be cured by the sympathetic water, or ointment, whether they be inward or outward. There are that an oint the inside of a Nut shell with the balsam, then put the Pus or matter into it, and then hang it up in the dry Air, or Mundum Coelum, and by this Medicine cure all Ulcers. Yet this is to be noted, that Pus or matter may be two ways considered, according to which consideration it is sound in the body: for, it either simply ariseth from blood, by means of putrefaction, corrupting without the veins; or, it ariseth from some venomous quality in some foul disease, as in the French Pox; or, it is infected with some simple diseased quality, as in Pthisis. And from the touch of all these, experience shows, that much harm may come. But if thou wilt, by thy sympathetical either water or ointment, cure any such Ulcers, the extraneous qualities showeth, that there must be some Alexipharmaca, or specific to that Disease added: for, it is manifest, that the qualities must be taken away, before the Ulcers can be cured.  
Of those things that are cast up by vomit, it boots not to speak much; for, we may think of them as of other Excrements, using always the same Cautions: but, if the vomit be by Nature, not by physic, it will be fitter for our purpose, as we may think of other things. But yet if they be procured by physic, they are not altogether unprofitable; but, the quality of the vomitory would be known; which if it be contrary to the Disease, must be corrected; and things signed, added unto it, to correct it. And this much is enough for us, that make so great haste to the Practice.   
FINIS.   

AN APPENDIX: CONTAINING Diverse PRACTICES and OBSERVATIONS, Necessary to be known in this ART.  

To the READER.  
THat not any thing might be deficient in so noble an Art as this, I have unfolded diverse of the most famous Magnetick-Medicines and Cures that are known this day in the World. I intended to have gone through every Disease; but being called upon necessary occasions to Ireland, I am forced to break off this Work, and only to give these as a mercurial Statue, to direct thee into the right way of Practice; And shall be willing, when occasion doth offer itself, to serve thee according to my abilities in this Art hereafter. Accept therefore of my goodwill and pains, and make not thyself by ingratitude, uncapable of other favours. Speak of this Book, as the great Philosopher did of another's Work: Those things I understand, are good; and I believe, those things I understand not, are also such. If thou use it otherways, I care not for thy kindness; for, I live not by thy esteem or opinion; neither did thou ever put such a favour on me, as should oblige me to dance attendance to thy humour. If thou be candid, I am glad to serve thee, and am confident, in these Books thou shalt find things both rare and delectable: But if thy nature or principle make thee froward, Tecum habita, enjoy thyself, and provide such Kick-shows as will fit thy palate: For Christie hath served up this dish only for his own fancy, and his friend's recreation. Neither doth he fear the clouds (may be the natural ornament) of thy countenance: Though a little more of black bile, or wind, than ordinary, haerbour under the sinister part of thy diaphragm: He thinks he ought to be allowed his folly, as well thou art permitted gravely, insanire cum ratione. But enough of this. I proceed to my purpose.   

THE magnetic CURE OF DISEASES, BY TRANSPLANTATION; Done by the true Mumia of PARACELS US.  
ANY that is sick of the jaundice, hydropsy, leprosy, or of any such kind of Disease, let him in the Month of May, open, be sure the Median Vein in the right Arm, and receive into a glassvial with a stroop, so much blood as will fill the shells of two Hen Eggs emptied, and whilst it is yet hot, put it into the empty shells of the Eggs, thus prepared: Take two or three new laid hens eggs, make a small hole in both the ends of each Egg, empty them both of white and yolk, then close up one of the holes in the ends with the striffin of the yolk or white, with glue, or some tenacious matter; then let it dry, and after make it fully up with chalk, mixed with the white of an egg, and let it dry again. Into the shells thus prepared, the blood warm as it floweth from the Arm being put, is to be suffered to stand a little: Then the hole which remains in each Egg is to be shut up after the same manner, as before it was in the other end, and let it dry. Then two or three of these Eggs full of the sick-man's blood, and thus shut up, are to be put under a hen that bringeth forth young ones▪ either with other Eggs that are to be hatched; or with Eggs full of other sick-men's blood, prepared as before, which will have the same effect. The hen having sitten upon them fourteen or twenty days, according to the custom; Take out from under the Hen, the magnetic Eggs, lay them apart for a day; then open them, and thou shalt find the blood of the sick-man by that digestion become monstruous, and of a most vile smell: mix this with new bread, or other meat, and give it to a Sow, or a Dog to be eaten, which hath been kept up from meat two or three days. Then thou shalt perceive sensibly the Disease to leave the man, and infect the beast: Which beast, after it hath been kept secure some weeks, is to be killed, lest if it get loose, it hurt other men. By this true Mumia of Paracelsus, may be cured Leprosies, jaundice, Gouts, Hydropsies, Consumptions, Cancers, and other Diseases: and it will work other great effects; which for fear of the ill, I shall be loath to discover in this Treatise; sed verbum sapienti sat est. only take notice, that putrefaction, or rather fermentation, is here, as it were, the Key in the hand of Nature, to open the Circumference, that is, the ports of their destinat mummy to forms, which before lay shut up, and hid in the centre of quietness.  

The Lamp of Life.  
TAke of man's blood warm as it floweth from the vain▪ and the like quantity of the vegetable-dew of the Ampbibious Jupiter, being purified, put it in a pelican placed in the belly Balnei, suffer it to rise till the third part of the pelican fill the whole pelican: for man's blood in the philosophical preparation thereof, is ever dilated in quantity, though not in weight. This Digestion is accomplished in, or about forty days' time; in which, that which is precious goeth apart from that which is vile: for, you shall see that which is white, phlegmatic and unprofitable, swimming above; but a golden substance in the bottom. So soon as it cometh to this pass, rectify it in Balneo; by this means the phlegm shall withdraw itself, and the mysterious substance shall remain in the bottom. This being done, thou shalt by degrees raise it to its own exaltation, nine times, in retorts fit for the quantity of the matter, and sealed Hermetically: Then make of it a Lamp, which cannot be extinguished. This must be fired with the fire of Nature, and not the fire of Vulcan; which is the great mystery in this matter.  
This Lamp burneth so long as he liveth of whose blood it is made, and expireth with him. If it burn clearly and quietly, it showeth his condition to be such; if sparkling, dim, and cloudy, it showeth his griefs and languishings.   

The powder of Sympathy, for curing of Wounds.  

The simple powder.  
TAke what quantity you think fit of Alcaleadis Romani, and after first dissolution in clear Spring-water, than filtration through grey paper, with evaporation on a clear fire, and coagulation in a fit place: And all these operations so oft reiterated, till being purged from its dross, its clear greenness bear witness of its purity: beat this into gross powder, and expose it to Sun beams, the Sun being in Leo, for the space of three hundred and sixty hours; that is, as some believe, for the space of fifteen or eighteen days, till it be calcined into a fine white powder, which is the surest mark of its right preparation; and therefore is to be kept in the Sun, till it come to this smallness and colour; though it be longer than the time appointed. The Sun enters Leo about the twenty fifth day of July, 'tis better to begin your operation two or three days after, that you may be sure the Sun is in the right sign. Expose it only to the Sun in clear and dry days; lest if the day be moist or misty, it spoil the Medicine with humidity: nevertheless, if after it is fully prepared, it by mischance become moist or liquid, you are with a gentle heat, to reduce it again to its own form. This powder, being kept in a dry place, endureth many years in its full force and virtue.   

The Compounded powder,  
IS made of the simple powder, and Gum Tragacant, subtly pulverised, and mixed with it almost in the same quantity. Some Artists mix also the powder of Comfory dried in the shade: but of this, consult experience.   

The virtue.  
THe simple powder cureth all wounds whatsomever, yea, of Gun-shot itself: And those wounds that have been esteemed deadly, have been cured by it, as wounds of the Guts, Bladder, &c.  
The Compound powder cureth wounds that have joined with them the fracture or fissure of a bone.   

The use and application.  
TAke a piece of Linen cloth, or any other cloth, and in necessity, take any stick, stone, &c. And dip in the blood as it floweth out, if the wound be external; But, where the wound is internal, put it into the wound, that it may touch each part thereof: then sprinkle the cloth, or other water besmeered with the blood of the wound, with the Sympathick powder, than lap up the said cloth thus dressed, into another clean cloth, and keep it in a temperate place, as near or far from the Patient as you please; but a moderate distance is best. Wash the wound immediately with warm wine, or with the Patients own Urine; then apply clean clothes to the wound each other day, or oftener, as the flowing of the matter requires; and keep all the clothes that are fouled with the matter, lapped up together in a place likeways of good temperature.  
If the wound be become ulcerous before the Artist see it, he is to follow the same method with the Pus or matter that floweth out of the wound, that is appointed in a recent wound.  
If the wound be with a fractured bone; if any place thereof be bared of the periost, he must remove it. After having besprinkled a cloth dipped in the blood with the Compound-pouder, and having laped it up, as aforesaid, he must set the bones, and use the apparel fit for fractures.  
If the wound be inflamed with a hot temperature, you must put the clothes that are infected with the blood or matter of the wound, into a cold place, as under the earth, or into a peuter-box set in cold water, till the wound come to its own habit again: But, if the wound be of a cold temperature, you must put it in an hot place, &c.  
If the wound be very sordid, you must mix greater quantity of the Sympathick powder, than of the Gum: But if it smart, you must mix more of the Gum than of the powder.  
Some hold the powder may be calcined by fire; but I have not seen it to do good.  
Others, and with more reason, hold, it may with good success be calcined with the heat of a man's body, by carrying it in his pocket, &c.  
But I leave these to every man's experience, having set down faithfully and fully this receipt, which used to be sold for twenty pounds. I know some will envy to see their secret laid open: but I esteem more of the public good, than any private interest.     

The WEAPON-SALVE; According to the true Description of the Noble chemist, OSWALD CROLLIUS.  
TAke of the fat of a wildbore: Of the fat of a Bear, of each four ounces: The older the beasts are, so they be within seven years, the better the fat is. Let both of these fats boil in Claret for the space of half an hour on a gentle fire, then pour out the fats upon cold water; gather that with a spoon, which swimmeth above, but what goeth to the bottom, is not at all to be used. Afterwards, Take of Red-Worms, gathered after rain, (which are of great use in the affections of the Nerves) washed in wine or water lib. ij. let them be dried in an earthen pot in a baker's Oven, but beware they burn not; afterwards reduce them to powder. Then  
Take the Brain of a wildbore, first macerate a little in his own bladder and urine, and afterwards dried:  
Take of this powder:  
Of sweet-smelling Yellow-Sanders,  
Of mummy of Egypt,  
Of bloodstone, of each one Ounce. Lastly take  
Of Usn●a, or the moss which grows on the scull of a man that hath died a violent death (he that is hanged is best.) This moss must be gathered in the waxing of the Moon, and when she is in a good House, viz. if possible, in Venus, not in Saturn or Mars, of this one drachm.  
Of all these, being beat and mixed with the fats, an ointment is to be made according to Art: which is to be kept in a close glass or Box for your use.  
If, through process of time, the ointment become dry, it is again to be relaxed with the foresaid fat, or Virgin honey.  
The ointment must be prepared while the Sun is in Libra, that is, in the Harvest-time.  

The virtues of this Ointment.  
THis Ointment cures all wounds whatsomever, whether by thrust, stroke, gunshot, or whatsomever way else they be got; If you can but get the weapon that gave the wound, though the wounded person be many miles distant from the Artist. And because this ointment is of a conglutinative, suppurative, and incarnative faculty, It hindereth any hurtful symptom to arise, if it be rightly applied.   

The Use in diverse Observations.  
FIrst, anoint every day once, the weapon wherewith the Party is wounded, if necessity requires it, and the greatness of the wound: otherways, it will be enough to have anointed it each second or third day: keep it in a clean linen cloth, or allumed goats-leather, keep it in a warm place, but not over hot, neither ugly, lest it hurt the Patient: Also have a care that no dust fall on the weapon, nor that the wind blow thereon in a cold place, otherways the Patient will be much troubled.  
Secondly, If the wound be made by a thrust, anoint the weapon, beginning at the point, and proceeding to the handle, otherways the Patient will suffer: But if the wound be by a cut, the weapon is to be anointed from the edge to the back.  
3. Anoint the part of the weapon that entered the wound; If thou know not this, for more security, anoint it all.  
4. It is not needful to sew up the wound, as Barbitonsors do, It is enough every day to tie it up in clean linen, moistened in the patient's Urine, or in warm wine or water.  
5. Let both Artist and Patient abstain from Venery, that day the weapon is anointed.  
6. The blood in the wound is to be stopped, before the weapon be anointed.  
7. In a Compound-wound with fractures or fissures of the bone, you must add to the ointment, either some of the powder of Comfry, or Osteocoll, or of the roots of black Hellebor.  
8. To know if the Patient will die or live: Upon clear Coals warm the weapon, so, that thou may hold it in thy hand, then besprinkle it with the subtle powder of sandals, and of a bloodstone: If it sweat drops of blood, he will surely die: if not, he will escape.  
9 If the Patient keep not a good diet in his Cure, spots of blood will appear on the weapon; if they appear not, he observes your precepts.  
If you cannot get the Weapon wherewith the Wound was made:  
1. Then, put a sallow stick in the wound; which being imbrued in the blood thereof, let it dry of itself, without the help of the Sun or Fire: Then stick it in a Box of this ointment, and let it remain there until the wound be fully cured.  
2. The stick once dipped in the blood will suffice: If the wound be big, it must each day be dressed with clean linen.  
3. One stick will suffice but for one wound: Each new wound must have a new stick.  
4. If the wound will not bleed, scarify it with the stick till it bleed.  
5. In the toothache, scarify the gum of the pained Tooth till it bleed; then let the blood dry on the fleme with which you scarify, and after anoint it with your ointment, and it shall cure the pain.  
6. If a horse be pricked in the quick, draw out the nails, anoint it, and the horses foot shall be quickly cured, without coming to suppuration. After the same manner may all other wights be cured, that consist of flesh and blood.   

Take Notice.  
1. This ointment is of no efficacy, except it have the moss of his scull mixed with it, that is violently put to death.  
2. Except the weapon be besmeared with the blood of the wound dried on it, the operation is in vain.  
3. The Artist at his pleasure, may put ease or pain upon the Patient, by the weapon.  
4. Fractures and fissures are not well cured, except the powder of Comfry or Osteocoll be mixed with the ointment.  
5. The weapon is diversely to be anointed in thrusts and cuts.  
6. The intemperance of the Patient is discovered by the Artist in the weapon.   

The magnetic Cure of the Yellow jaundice by Application.  
TAke of the Urine of the Patient, as much as thou wilt, mix it with the ashes of an ash-tree, bake it into dough, and make little Cakes thereof; Then make a little hole in each Cake, and put therein a little saffron, with a little of the patient's Urine; let it evaporate at the fire; and as the Urine consumes, the disease shall evanish.   

A magnetic transplantation of the Gout.  
TAke of the hairs, and the pairings of the nails on the feet and hands of the Patient; bore a hole in an oketree to the pith; put them therein, and closing up the hole, cover it round about with cowdung, and within three months the Disease shall evanish.   

The magnetic Cure of Ulcers.  
TAke either Arsmart, or Comfrey, or Flix-weed, etc, dip them in cold water, and apply them cold to the ulcer, till they become warm; then bury them in a clayish ground, as they rot, the ulcer cures.   

The magnetism of Asarabacca.  
IF a man pull the leaves of Asarabacca upward, it will cause the person to whom he gives it, to vomit: But if he pull them downward, it will only cause him to purge by the siege. This same magnetism is found in the tops of the Alder or Boor-tree▪  
This far have I set down some magnetic Cures, which may serve to direct thee in the rest, I have not touched: Now I shall set down some of the most common magnetism in Nature, which every man may put to trial, and find out the truth thereof, if he will but allow a little cost and labour.  

The first, of the Vine.  
IT's well known by the Vintners of France and other places▪ That when the Vine beginneth to put forth her flowers, all that time the wines in the hogsheads are troubled: And as the flowers are earlier or later, according to the diversity of the Climates, so this troubling of the wine observeth their seasons: and, which is most wonderful of all, in countries where Vines grow not, the wine is not at all troubled. The same cometh to pass in Ale, when the Barley flourisheth.   

The second, magnetic impressions of the breedingmother upon the embryo.  
WOmen, having strong affections, whether of desire or fear, give frequently impressions to the Child in the womb; whereof I will tell you two magnetic histories. A Belgic Woman being big-bellied, had a desire to a Cherry which another was eating; and in time of her greatest longing, she touched her brow with her finger; the Child being come to age, retained the impression of the Cherry on his forehead. This kept such a magnetic harmony with Cherries, that it was greenish, whitish, yellowish, and red, as the Cherries chang●d their season and colours: And, which is most admirable and magnetic, In Spain, where the Cherries sooner ripen than in Flanders, it sooner became red than at home, still observing a sympathy with Cherries of the country where he was.  
The second is this; When in the last Northern Scots Expedition, in my employment I attended that virtuous and valiant Gentleman, Colonel William Mitchel; In a Village within three miles of Rothymay, I found one Henderson, whose mother being big of him, was affrighted at the sudden shining of the Moon into a dark room where she was; and he thereby received an impression of a Moon on his thigh, which doth not only change with the Moon its figure, but with the weather his colour. A day before wind it becometh reddish; before rain, pale; and in fair-weather, it keepeth its own colour. And this, the next adjacent Farmers observe, as a certain Prognostication, how to dispose of their future Labours.   

The third, A magical magnetism, out of the famous Van Helmont.  
TAke the Heart of a Horse, which is by a Witch killed; Take it hot out of him, and strike a nail through it; then broil it on the Coals, or on a Spit roast it: And the heart of the Witch shall be so tormented with heat and pain, that she will come in all haste to the fire, and use all means to take away the heart.   

The fourth, Of the musical magnetism of the Tarantula.  
THe Tarantula is a kind of Spider found in Apulia in Italy; They are of diverse dyes, spotted and waved with diverse Colours: These by their bites, cause the person whom they wound, to affect those Colours, which are most seen in the wounding Tarantula: Yea, the Patients are so taken up with a cloth of that dye, that they have oft been seen to embrace it, to kiss, to flatter it, lay their face, their cheeks, and body to it, not omitting any mimic gesture that is used by those that are lovefrantick. And, as one poisoned by a Tarantula, cannot be cured but by music; so, each Instrument of that Art, and each Lesson doth not please them: but analogous to the nature of the Spider that bit them, the music and tone must be: And, which is very admirable, one Lesson scarce ever cureth the bites of two of these Spiders; As was seen at Tarentum in a Spaniard, who not believing this, caused himself to be bit by two tarantulas; and having called the Musicians, could not at all be recovered: for, when that tone that agreed with the nature of the one was played, he would move his head and arms, and endeavour to raise his body, till the poison of the other did check this motion, and cause him suddenly fall down; And though all music and means had been used, he perished miserably: for, the poisons of the two tarantulas, being (as themselves) of contrary qualities, were only to be cured by contrary tunes, which was not possible. They that are venomed by the bite of a Tarantula, at first think it no more than the bite of an ordinary fly; but in procesle of time, their infection produce diverse diseases; as loss of appetite, burning fevers, pain of the joints, and a colour like the jaundice over the whole body; and the next Summer after the bite, some of them that are poisoned, become stupid; others frantic; some always weep, some laugh; some sleep, some wake, &c. and in a word, there is no gesture used by fools or madmen, but some or other of the diseased are infected with it. In the Cure (wherein the magnetism is most seen) they thus proceed: They call Musicians, who tuning up their Instruments, play diverse tunes; at which the Patient sits as he were a statue, or immovable: but, if once that tune be hit, which sympathiseth with the nature of his infection, he beginneth to move his head, feet and hands, and on a sudden falleth a-dancing, till with motion and sweat he fall down wearied: And thus they proceed at sundry times, till the poison be evaporated. If the Musician play false, or alter the magnetic tune, the diseased by gestures, show both pains and dislike: And it hath been observed, the Spider will dance to his magnetic tune.   

The fifth, The magnetism of the Magnes itself.  
THis Art is called magnetic from the Magnes, (the Load stone) so called from the shepherd, that found it out first in the Mount Ida, by seeing his sheephook armed with iron, stick fast to the magnetic stones. This is a Mineral stone, endued by. Nature with determinate points of its virtues, whereby it both draws Iron to it; and disposeth the situation of the Iron, according to its own situation, that is, maketh the situation thereof Polar: It's two great Magnetisms then, are, first to draw Iron at a distance from it, to itself: And secondly, to direct the situation of this Iron to be Polar: So, it operateth without an immediate Physical contaction, by a certain hidden virtue therein; which cannot be found out, nor performed by Elementary qualities. And for this reason, we call those Motions in Nature, magnetic: which by a hidden consent, move locally one towards the other, or remove from the other. And after this manner of speaking, all Sympathies and Antipathies are called magnetic motions. This is wonderful in the Load stone, that it draweth hot Iron as well as cold, and doth not only communicate his virtue to Iron to draw other Iron; as you may see a Needle taken up by the Magnes, to take up an other at its point, and so to proceed in others, till it represent a Chain: But also hath a spiritual force, which never faileth; which is in every part thereof: for, it being broke, each part hath the same virtue with the whole; which penetrateth all things, not hurting any; for, nor any thing hindereth its operations, though placed betwixt it and its object; which worketh at distance, as is said, and that without a mean or meddle; for, it moveth all things distant from it, though not troubling what is intermediate: Yea, it giveth that to another it hath not itself; for, it giveth virtue to the Needle in the Compass to move to the Pole, which it cannot do itself.  
This is that Miracle of Nature, that hath defatigated the Bravest Wits: This is that, that directs the tallest Ships in their greatest deviations or darkness: This is that, that hath been discovered in so many Learned volumes. And, to conclude, This is that, that vindicates our Noble Art from the blemishes of vanity or superstition; and patronizeth this singular gift of the first Intellect, from the calumnies of the ignorant and malignant, who should not contemn, but be thankful for the revelation of great and useful Mysteries; Sed,  Suum cuique ordini vulgus est, & semper optima paucissimis placuerunt.    
FINIS.