Another collection of philosophical conferences of the French virtuosi upon questions of all sorts for the improving of natural knowledg made in the assembly of the Beaux Esprits at Paris by the most ingenious persons of that nation / render'd into English by G. Havers, Gent. & J. Davies ..., Gent.

CONFERENCE CXI. I. Of Antidotes. II. Which is most communicative, Good or Evil. (Book 111)

AS every thing hath its Contrary, so to Poisons there are [ I] Counter-poysons, call'd Antidotes, Alexipharmaca,* 1.1 or Alexiteria, of a middle nature between Medicaments and Poi∣sons, with which they must have some similitude, that they may joyn with and encounter them in the Body. Such is Vipers Flesh, which enters into the composition of Treacle, against that Animal's bitings; in which Antidote divers other Poisons are blended, which nevertheless being corrected one by another, they remain not only innocent, but serve to elude Poisons which attaque men by trechery, seeeming Friends to them, that they may destroy them, more certainly than the good Wife mention'd by Ausonius did, who having given her Husband Sublimate enough to kill him, and fearing 'twould fail of its effect, caus'd him to swallow down Quick-silver, which comming to be joyn'd to the Sublimate, quell'd the strength of it, and by this means sav'd the Man. Diseases arising from manifest qualities require contrary Remedies; as Plenitude, evacuation; a hot Distem∣per, cold Correctives: But when the imperceptible puncture or biting of a Scorpion makes the whole Body swell, or excites such other symptoms, then Remedies acting by first and second qua∣lities being found unprofitable, we must have recourse to Speci∣ficks, which act by an inexplicable Property of Substance, of which rank are our Antidotes.

The Second said, That Poisons and Antidotes, Medicaments and Aliments, are not call'd so absolutely, but as compar'd to the Natural Heat: For when subdu'd and turn'd into the Ani∣mals Substance, they are call'd Aliments; when Nature is alter'd by them, Medicaments; when destroy'd, Poisons; when pre∣serv'd from their malignity, Antidotes. Hence, according to the diversity of this heat, one same thing is food to one and poison to others: As Hemlock is eaten by Goats and Quails, Henbane and Mandrakes by Swine, Cantharides by Swallows, Flies and Spiders by Poultry and Birds, although the same be poison to Men; some of whom do receive no hurt by poisons, as 'tis reported of Mithridates, whose body was so prepar'd by his Antidote compos'd of Rue, Nuts, and Figs, that he could not kill himself by poison; of the Wench presented to Alexander who was fed with Napellus or Monks-hood; of the old Woman in Sextus Empiricus who swallow'd 30 drachms of Hemlock without harm; of Athenagoras the Argian who was not hurt by Scorpions, wherewith the Aethiopians dwelling neer the River

Hydaspes are fed as well as with Snakes, which Avicenna saith, another man kill'd by being bitten with them, possibly having his body full of a humour like fasting spittle, which Galen saith kills Serpents and other Insects. These Poisons and Antidotes are either Natural or Artificial; those more frequent in Southern then in Northern Countries, are communicated by Potions, Powders, Juices, Vapours, Touches, and other detestable means. The Natural differ either in Matter, or in Quantity, or in Qua∣lity, or in Operation. The Matter of Poysons, which is found almost every where, is either within us, as the Seed and the Blood, which by corruption oftentimes acquire a venomous qua∣lity; such as also is that of the matter of the Epilepsie and Suffo∣cation of the Womb: Or else without us, in the Air, Water, and Earth; Fire alone being contrary to Poyson and putrefaction, which easily happens to the Air and Water through their great humidity: But the Earth by its excrements and impurities sup∣plies most Matter to Poysons, which are drawn either from Mi∣nerals, from Plants, or from Animals. Arsenic, Orpiment, Vitriol, Plastre, Lime, Sublimate, Borax, Verdegrease, Quicksil∣ver, Cinabar, Ceruse, and Red-lead, are of the first order. To the second belong Aconite or Woolf-bane, Chamalea or Widow-wayle, Yew, Spurge-lawrel, Thapsia or scorching Fennel, Ti∣thymals, Hellebores, Vomiting Nut, Opium, Nightshade, and many other Plants; some of which have only venomous Flow∣ers, as certain white Violets; others only their Fruits, as the Apples of Mandrake; or only the juice, as Lettice and Poppies; or the Seeds, as Henbane and Spurge; or the Roots, as Aconite and Hellebore. To the third belong Lepus Marinus, the Sala∣mander, the Flie call'd Buprestis, the Scorpion, Viper, Asp, Adder, Toad, Tarantula, Shrew-mouse, and divers others; which are venomous either in all their parts, as Cantharides and Spiders; or only in some, as Vipers in the Tail and Head, the Hart and Fork-fish in the extremities of their Tails, the Wi∣vern in one of its Claws: Or in their Excrements; as the Gall of the Leopard, the Urine of a Mouse, the Foam of a Mad-dog, the Sweat of an enraged Horse, and the Blood of a Bull. As for the Quantity; although all Poysons act in a little volume, yet some require less Matter; as Opium acts in less quantity than Hemlock; this, than the juice of Leeks; and this, than the juice of Lettice. According to Quality; some are hot, and either inflame, as Euphorbium; or corrode, as the Lepus Marinus, which particularly invades the Lungs; the Asp, the Liver; Nightshade and Henbane, the Brain; Cantharides, the Bladder. Others are cold, fixing the Spirits and natural heat, or hindring their free motion; as Opium, and the Salt of Lead. Others are dry; as Lime, Vitriol, and Arsenic, which consume the Radical Humidity: For Humidity being a quality purely pas∣sive, and of it self incapable of causing pain, there are no Poy∣sons simply humid. They differ also in their manner of acting;

the cold kill by consopiting or stifling the Heat; Hellebore by vehement attraction of the Humours: Some corrode the Sub∣stance; others alter, resolve, or putrifie it. And because all Poisons chiefly attaque the natural Heat, and the Heart; as the Swoonings, Palpitations, and Weaknesses accompanying them witness: The Antidotes must be Cardiacal or friends to the Heart, strengthening it, and joyning forces with it to expel or subdue the malignity of the Poyson.

The Third said, Physick opposes Poyson, either by Preserva∣tives before 'tis taken, or Remedies afterwards. Preservation depends on the administration of the six Not-natural things; as the avoiding of Air and Places infected, perfuming them by burning of Wild-Thyme, Mountain-Majoran, Southernwood, Kings Spear, or Cedar; annointing the Body with Rose-oyl, which is an Enemy to Serpents and venomous Creatures; and eating in Vessels of Porcellane, and the like, which discover Poisons. Simple Preservatives are either appli'd outwardly, as the Topaz, Emerald, and other Amulets, worn next the skin; or inwardly, as Bezoar-stone, Bole-Armenick, Lemnian or Seal'd Earth, Vincetoxicum, Turnep, Dittany, Garlick, Rue, Ci∣tron, Pomegranate, &c. Of Compounds the most famous is Theriaca, or Treacle, made of above a hundred Ingredients. When Poyson is already introduc'd into the Body, whether by biting, stinging, breathing, foam; or by the sight, as that of the Basilisk; or by the touch, as that of the Torpedo; or by the mouth; regard must be had to three things. 1. To strengthen the Natural Heat, that it yield not, but may resist the Poyson; and to corroborate the Entrails, for fear they receive any malig∣nant impression. 2. To destroy the force of the Poyson. 3. To evacuate it speedily, either by attraction (as by Sucking or Cupping) or by Incision and Ustion, if the Poyson was receiv'd extrinsecally; but if 'twas taken by the mouth, it must be eva∣cuated by Sweat, Urine, Siege, and Vomit, which is the speediest and safest, provided it be provok'd by familiar Medicaments, as Butter, Oyl, Milk, or the like unctuous things. These An∣tidotes are either general, resisting all sorts of Poysons, strength∣ning the Heart and Spirits; or else peculiar to some certain Poy∣son. General, are Blessed Thistle, Angelica, Valerian, Dittany, Scabious, Devils-bit, Pimpernel, Tormentil, Rue, Scordium, Wood-sorrel, Wormwood, Plantane, Marigold, Fluellin, Gentian, Juniper-berries, Bezoar, Treacle, Armenian and Lemnian Earths, the Horns of Hart and Rhinoceros, and Ivory. Of Particular, Mummy is good against Tithymals; the Weesel and Man's Ordure, against envenom'd Wounds, the Root of Dog-rose, against the biting of a Mad-dog; the Flower of Wa∣ter-Lilly, against Hellebore; Cucumbers, against Pharao's Figs; Wormwood, Garlick, and Mustard, against Toad-stools; Long Birth-wort, against Aconites; Vipers Flesh, and all Precious Stones, against Menstrual Blood; Baulm and Endive, against

Spiders; S. Katherine's Flower, and Dancing, against the Ta∣rantula; Sea-Crab, against Night-shade; Citron-pill, against Vomiting Nut; Origanum, or Wild-Majoran, against Mezaereon; the Seeds of Winter-Cherry, against Cantharides, and the Sala∣mander's foam; a roasted Fox, and Oisters, against the Sea-Hare, Pigeons-dung, and Parsley-seed, against Mercury; Treacle, against the Viper; Oyl of Scorpions and Wasps, against their Stingings, by sympathy drawing out the venomous Spirits, and rejoyning them to their first Body. Of all which effects 'tis more expedient to admire, than unprofitably search the Cause, which hath been hitherto unknown to the greatest Wits, and de∣pends upon that of Sympathies and Antipathies.

The Fourth said, There are two sorts of Mistions in Nature; one, of Qualities; the other, of Substantial Forms. In the first, the Qualities being rebated by their mutual encounter, an agree∣able harmony or temper results, in which the prevailing Qua∣lity bears sway, and makes a Temperament hot, cold, dry, or moist. In the second, these Qualities being alter'd, the Ele∣mentary Forms, which were contrary only by their adversary Qualities, unite and conspire into one particular Form, the Prin∣ciple of Occult Properties, Sympathies, and Antipathies, accord∣ing as their Forms are found Friends or Enemies. Thus in all Medicaments there is a temperament of Qualities, which is the cause that Pepper is hot, Lettuce cold, &c. and a temperament of Forms, which makes Agaric purge Phlegm; Sena, Melan∣choly; Rhubarb, Choler: some Drugs, Cardiacal; others Ce∣phalical, or Splenical. From the mixture of these Forms arises the action of Antidotes and Poyson; and not from that of the Elementary Qualities, although they accompany their Forms, being their Servants and Vicegerents: Otherwise, did Poysons kill by excess of heat or cold, Pepper and Cucumber would be Poyson, as well as Opium and Arsenick; and a Glass of Cold Water would be the counter-poyson of Sublimate: And never∣theless there are many Alexipharmaca which agree in first qualities with the Poysons they encounter.

[ II] Upon the Second Point it was said, Homer had reason to set two Vessels neer Jupiters Throne;* 1.2 one full of Bitterness, the other of Sweetness; wherewith he compounded all the Affairs of the World: Since by these contrarieties of Good and Evil, Man's Life, and Nature it self, is divided. For if the Principle of Good consist in Entity, according to Aristotle; and Evil, in Non-Entity; Privation▪ which is the Principle of Non-entity, ••nd consequently of Evil, is as well rank'd amongst Natural Principles as Matter and Form, which are the Foundations of Entity and Good. And we see, Corruptions are as common as Generations, and Darkness as Light. But if we consider Evil in the vitiosity of Entity, then, according to the Platonists, who call what is material and corruptible, Evil; what is spiritual

and incorruptible, Good: Man, consisting both of a material and spiritual Substance, will be the Center where all Goods and Evils will terminate: In which respect he will be like the Tree of Knowledg of Good and Evil, plac'd by himself in Paradise; or like that, to which David compares him, planted by the brink of Waters, which are Afflictions. For his Branches and upper Parts being deck'd with Flowers, Leaves, and Fruits, which are the three sorts of Goods which attend him; his Flowers (whose whiteness denotes the Innocence of his first Age) are the Goods of the Body, which pass away with his Spring: His Leaves (whose Verdure is the Symbol of Hope, which never leaves him till death, being fading, and subject to be dispers'd by storms) are the Goods of Fortune: And his Fruits are the Goods of the Mind, Knowledg and Virtue, which are more savory and nutritive than the rest. But if we behold the Roots of this Tree, wherewith 'tis fasten'd to the Earth, and which are the original of his Evils; some sticking to that Stock of Adam, the source of his Original Sin, which sends forth a thousand Suckers of all sorts of Vices and Passions; others, to that Clay from whence he was extracted, and which is the Principle of all bo∣dily Infirmities; we shall find that his good things are external, and communicated from elsewhere; but his evil things are inter∣nal, and natural, and consequently more communicative: For as to Vices, the Evils of the Soul, bad Examples corrupt more than virtuous edifie: And for those of the Body, Diseases are more easily gotten than cur'd; and Health is not communicable to others; but Epidemical Diseases are: A bad Eye, a tainted Grape, and a rotten Apple infects its neighbour, but by parity of Reason might as well be preserv'd by it. The Evils of others not on'y do us ill by Compassion, which is a sort of Grief; but also their happiness causes in us Jealousie and Envy, the cruel∣est of all Evils. Besides, Good is rare, and consequently not communicative; and Possession fills, but satisfies not. Nor is Metaphysical Good communicable, being an abstracted not a real Quality: And if Evil arise from the least defect of a thing, and Good only from its absolute perfection; then since nothing is absolutely perfect, Good is not communicated to any one thing here below; but, on the contrary, Evil is found in all.

The Second said, That which hath no Being cannot be com∣municated: But Evil is not any thing real, and hath not any Efficient Cause, as was held by the Manichees and Priscillianists, condemn'd for establishing two Principles, one of Good, the other of Evil, independent one on the other. For since Good consists in the integrity and perfection of Parts, and of whatever is requisite to the Nature of a Thing, Evil is nothing but a Pri∣vation, a defect and want of what is requisite to its perfection. And, being a thing is communicated according as it hath more or less of essence, Good, which is convertible with Being, must be more communicative than Evil, which is only a Being imperfect.

God, who possesses Beeing and Goodness primarily, communi∣cates himself infinitely; as doth also Light, the most perfect of all created Substances. Moreover, the Nature of Good consi∣sting in Suitableness and Appetibility, by reason of Contraries; that of Evil consists in Unfitness and Aversion; and if Evil be communicated, 'tis always under the mask and appearance of some Good, which alone is communicative by nature.

The Third said, Good is more difficult than Evil, which is commonly attended with Profit and Delight, and consequently more communicative. For Nature having implanted in us a love of our selves, doth also instigate us to seek after all means that may tend as well to the preservation of our Nature, as to our Contentment; namely, Riches, Honour, Beauty, and all other Goods, either real or imaginary; which not being in our power, but almost all in others hands, cannot be much desir'd without sin, nor possess'd without injustice, much less acquir'd by lawful ways, much rarer and longer than the unlawful and bad, which are many, and easie, and consequently more fre∣quent.

Notes

• * 1.1

  Of Anti∣dotes.
• * 1.2

  Which is most commu∣nicative Good or Evil?