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SOME confess that there are in na∣ture hidden faculties:* 1.1 but how ma∣ny sorts, and from whence they come is not sufficiently explained. Galen calls them the Qualities of
the whole substance, and reproves the Teacher P••lops, that bragged more ambitiously then lear∣nedly, that he knew the causes of all things. For they who endeavor to know that, bring foolish rediculous reasons, or deny things confirmed by experience.
* 1.2Fernelius in the last age learnedly defended oc∣cult qualities. And Iulius Caesar Scalig••r saith it is great impudency to bring all things to mani∣fest qualities, And I suppose that there is no more foolish and detestable opinion in Physick, then to determine that the causes of all things which happen naturally, are to be fetcht from manifest causes and Elements.
For who is so foolish or impudent, that will impute the action of the Loadstone drawing iron to qualities fetcht from the Elements? Some hate Cats, that if they be present (though they see them not) they fall into cold sweats, and faint, and cannot endure any Cupboard that contains them▪
Also purging Medicines that purge much in a small quantity, and the action of poysons testifie the same. And the meanest Physitians know of what narcotick quality a few grains of Opium are.
From which, and six hundered more Argu∣ments, I conclude that these actions are far dif∣ferent from the actions of manifest qualities.
THey are called occult Qualities, because their force is known only by their operati∣on
and effect; but we know them not by sense, because they affect the body privately.* 1.3 By Ga¦len they are said to act from the whole substance which Valeriola saies, is when there can be no reason given of the acting, but the substantial form, as the elementary qualities flow from their forms.
Nor a••e occult qualities to be contemned, therefore as the refuge of ignorance, but rather our weakness of understanding.* 1.4 And as he that knows that fire warms from its heat, knows tru∣ly, and is not ignorant. So he that knows that a Loadstone draws iron, because it hath a vertue so to do, is truly knowing, and not ignorant. And in this our darkness, the form of fire and of the Loadstone, is alike unknown unto us, for the form is a Divine thing, and works, whole exqui∣site knowledg is hid from us; therefore it is the part of a fool to search after it.* 1.5 For it is a part of humane Wisedom to be content to be ignorant of some things. And the true knowledg of all things is only in Eternal Wisdom.
IT is hard and tried by few, to know the ori∣ginal of occult qualities: for they come not from the first qualities, which way soever mi∣xed or tempered, for they cannot produce such actions as are in Purges, Poysons and Antidotes, either being simple or mixed, so that occult qua∣lities should produce effects above the power and condition of the Elements. Nor are they from the peculiar mixture or unknown measure of the
temper of the Elements, for these mi••••ures do not change Nature, nor exalt the essence: for it is an undoubted truth, that nothing acteth be∣yond the strength of its kind.
Therefore occult qualities flow from their forms, which must be sought for. Let us search into the differences of the substances in which these qualities are, and then it will appear that all have not the same original: for some are a∣live, others not, of those that live not, some have had life, as Rhubarb, Wormwood. Some have not, as Stones, Metals.
1. Therfore occult qualities that come frō living creatures, are in all the particular Individuums of every kind, only as long as they live; as force to stop a Ship, is the Remora, while alive, not dead. This quality is from the form of the fish living, and so it is in the Torpedo.
2. There are other occult qualities proper to some living, but not to all of that kind, as some hate cheese or wine, or Cats present, though not seen. These qualities depend not upon the form, but upon the peculiar disposition of the body.
3. Occult qualities are in things without life, & depend upon their specifical form, as the force of the Loadstone to draw i••••n, or 〈◊〉〈◊〉 it in the air, or to move towards the pole, or the vertues of Jewels, Metals and Minerals.
4. There are occult qualities in natural things that have lived, and do not, as in Plants and A∣nimals which are used in Physick, as in Rhubarb to purge choler, in the Elkes hoo•• against the E∣pilepsie &c.
5. There are occult qualities bred according to Nature in living things, both plants and beasts, as the venom of a Scorpion, Adder, Tarantula.
6. They are in living Creatures against Na∣ture, as the venome of a mad Dog, and of the Plague.
These are the divers subjects of occult qualities.
NOt only the elementary qualities concern mans health, but the occult; for whatso∣ever conduceth to the natural disposition of the parts of mans body, belongs to the health of it. For health is as a natural power to exercise na∣tural actions, depending upon the constitution of the parts according to Nature; or a natural disposition of the parts of the body, that hath po∣wer to exercise natural actions. But to the con∣stitution of the parts of mans body, occult pro∣perties do belong, and many actions are done by them. Therefore occult qualities belong to the health of man.
FErnelius only (as I know) said that similar parts had other diseases besides distemper,* 1.6 for three reasons. 1. In a similar part, besides the distemper, are found things that make up its constitution, for there is matter and form which may be the subjects of a disease, as temper; for the whole substance is the perfection and integri∣ty, by which every thing subsists. Therefore
whatsoever destroys the matter and form, are diseases of the whole substance; some are mani∣fest, some are hid. The manifest demolish the substance of the parts by manifest qualities. The occult oppose the whole substance from occult causes.
But Fernels reasons onely prove that there are diseases from occult qualities, and to be cured by the same. As for the first kind, the change and corruption of substance causeth not a disease, but the destruction of the part, but a corrupt thing neither suffers a disease nor health. If the corruption is not perfect, but beginning, it is a disease of distemper or alteration.
If this destruction of substance come from an occult cause, it belongs to diseases of occult qua∣lities therefore it is not the corruption of the form.
The second reason of Fernel, is from curing: Medicines are given, that work by occult quali∣ties, that is from the whole substance; therefore there are diseases answerable to them: for if there were no occult diseases, remedies had been invented in vain, which oppose the actions of them with their whole substance, as vonemous diseases, and the plague. To this I answer, a preternatural disposition from an occult quality, is more properly to be called diseases of occult qualities, then diseases of the whole substance or form: for it is not affected immediately, onely the noble qualities are affected, which the form useth for to act by.
Fernels third Argument is from actions hurt: for saith he, all actions hurt, are either from the disease of the part acting, or from an external er∣ror, but there are actions which are neither re∣ferred
to diseases of distemper, nor to external error. It follows that there are others from whence these actions arise, as in malignant and pestilent feavers, in which there is often no di∣stemper to be observed, and yet strength is so de∣jected, that they often kill. Therefore every poy∣son of it self, as it is poyson, works by an occult force, and puts an evil disposition into the bo∣dy, that cannot be cured but by Antidotes But it must not be called a disease of the whole sub∣stance, but a disease of occult qualities.
SOme Learned men having examined Fernels reasons mentioned for diseases of matter ••nd form, have seen some falsities in him, and therefore have rejected his truths also. I shall give my opinion.
If any with Fernel wil cal them diseases of the whole substance or form, that have a hidden cause, because they destroy the substance and form of the part, it cannot be allowed, because they affect not the form immediately, as I shewed. But they shall say truly, if they shall say that they change those noble qualities, which the form u∣seth besides the first qualities, and bring in the contrary.
That there are such occult qualities and evil dispositions appears by what is said, and they bring the same into our body, and so alter it, that after many years that malignant quality hath been observed to revive.
They say so of the English sweating disease, that many which scaped it, had a great palpita∣tion of the heart two or three years after, others all their lives. The same you may see in other venemous diseases, and the French pox. For ma∣ny have been seemingly cured, and after twenty or thirty years have relapsed, which shews a ma∣lignant disposition that remained. Gal••n knew this Saying. The least part of deadly poyson getting into the body, changeth it all in a mo∣ment, and alters it with a disease like it self.
OCcult diseases are preternatural dispositi∣ons, stampt upon the body of man from occult qualities, acting otherwaies then by the first qualities, and are cured by remedies that act occultly. These occult causes are divers, and produce divers diseases, as feavers with a cough, not deadly, but contagious; so there is an oc∣cult venom in the French pox, that kils not pre∣sently▪ but tormenteth men long. So the Le∣pers die not presently: and there are malignant feavers, with, or without the p••••gue.
The causes of occult diseases, are sometimes without the body, from the air corrupted by va∣pors, and corrupts the humors, which causeth occult diseases; or when they stay with them that have an infection, as the Scurvey, Elephantiasis, and venom of a mad Dog, the Pox, and the like, by which, contagion is carried to others. Also poyson from Plants, Minerals, Animals taken in do the same.
Or conveighed by a bite or sting of a beast, as of a Scorpion, Tarantula, Basilisk. To these you may refer diseases by Witchcraft.
There is another difference taken from the parts in which the occult qualities lie, by which a man is not presently killed, because poyson doth not suddenly go to the heart, but to some o∣ther part, as Spanish flies go to the bladder, O∣pium and evil malignant air to the brain, making an Epilepsie; the Sea-hare to the lungs, and the French pox to the liver.
Some differences are from the manner and force of the action: for-deletery poysons have forms, which are the principles of acting, but the instruments are the hidden vertues that flow from these forms, which are unknown to us, except only by the effect. Also they act without the help of the first qualities, and cure distinguished from them.
IF he have been with them that have a conta∣gious disease, or hath taken poyson,* 1.7 or been bitten or stung by a venemous beast. 2. If no Sympto•• can be referred to the quality. If they be gre••••, and not usual in other diseases. 3. If they ••e onely cured with Antidotes that work by an occult quality.
You may know if the cause of an occult disease be bred in, or brought to the body by the die•• before, and by his conversing with such as had the like disease.
The Symptomes shew what part is chiefly af∣fected. If the heart he suddenly smitten, the vi∣tal faculty is dejected; the pulse is weak, the heart beats, the mind is troubled, there is faint∣ing. If the brain be affected, there is hurt of sense and motion presently, watching and raving. If the liver, the colour all over is changed there are spots and pustles all over, the urin is changed in colour and substance.
* 1.8The stronger the malignant cause acteth, the shorter is the disease. Whatsoever gets quickly to the heart, is dangerous. Every occult disease is to be suspected, and also malignant and vene∣mous are worse then such as act by manifest qua∣lities.
The greater the Symptoms, the more the dan∣ger.
YOu must preserve or cure.
Preservatives are excellent in contagions, of which hereafter. In diseases that come from humors gathered inwardly, you must evacuate presently. Poysons that come by chance, can scarce be prevented, except you do as Mithridates King of Ponius that used Mithridate often, of which Cardanus.
If the malignant venom hath pressed the bo∣dy, take it presently away, or abate its force: if it be by a humor bred in the body, use Purges or Sweats▪ If poyson be drunk, and still in the sto∣mach, vomit it up with Oyl or Fat. If it be got∣ten
from the stomach to the guts, purge, or give Clysters: if it be in the liver, sweat: if it come by a little sting or touch, draw it out presently, that it pierce not in, of which before.
Give Antidotes in all cases, or proper or com∣mon, if it be not known.
In sharp poysons taken it, use fat Oyls, but in such diseases, look more to the occult then the manifest qualities.
If there be other diseases also, as plethory, ca∣cochymy or obstruction, give not Antidotes be∣fore those causes be removed, and it must be done very quickly in great poysons. For those causes nourish the hidden venom, and oppose the strength of Antidotes.
This was the opinion of Eustach Rudius,* 1.9 which I suspect, for you must oppose what is worst and urgeth most; therfore give things at first against poyson.
Against venemous diseases, we give Antidotes simple or compound, called Alexiteria. Simple are Angelica roots, Valerian, Swallow-wort, Contrayerva, Tormentil, Zedoary, Burnet, Scor∣z••••era, white Dittany, Masterwort, Snakeweed, Citron peels, Ashen bark, Carduus, Rue, Scor∣dium, Sorrel, Galangal, Pauls Bettony. Com∣pounds are Mithridate, Treacle, pouder of Sa∣xon, Diascordium. Mathiolus his Antidote. A∣mulets by Fernel and Palmar, and the like.
••. De nat. fac. c. 14. Lib. ••1. d•• sumpt. fa∣cult.
Libris de abed. rerum cau. exer. cit. 218.
5. Simpl. c. 1. Com. in lib. Gal. de const. art.
Avi••en. de virib. cord.
Scali. exer. cit. 307. sec. 29.
3. Path. •••• 2. de abd. rerum c••••. c. 10. 1.2. de abd. rer. ••••u. 〈◊〉〈◊〉
The Signs.
The Pro∣gnostick.
Eust. Rud. l. de morb. occult. &c. 12.