Van Helmont's works containing his most excellent philosophy, physick, chirurgery, anatomy : wherein the philosophy of the schools is examined, their errors refuted, and the whole body of physick reformed and rectified : being a new rise and progresse of philosophy and medicine, for the cure of diseases, and lengthening of life / made English by J.C. ...

CHAP. LXIX. Of the Idea's of Diseases. (Book 69)

1. A division of the things to be spoken. 2. The Spleen sits in the middle Trunk of the Body. 3. The forming of real Images of the Phantasie, is confirmed by an Ex∣ample. 4. Why an Idea descendeth from the Mother, into the Young. 5. Con∣sequences drawn from thence. 6. A measuring of the moderatenesse of Wine. 7. The piercing of Idea's. 8. A Child declines from his native disposition. 9. What may be understood by an Agony. 10. Most cruel Idea's. 11. A most especial care of Educations. 12. A difference in the motions of the mind. 13. The doctrine of Desires. 14. The rise, and progress of Desires. 15. A diversity of the Sin of Commission, and of Omission. 16. Why God hath endowed the Femal Sex with a peculiar favour. 17. What the gift of a Sexual devotion may operate by it self. 18. Why the Author hath treated of Morals. 19. The Author repeats Eight Suppositions concerning the Idea's of the Archeus. 20. The Author wanders about forreign Idea's. 21. The foundations of Phy∣siognomy. 22. A Reason why Idea's are so powerful in us. 23. What the Abo∣lishment of the Cause of a Disease may be. 24. A Diseasifying Cause is invisible. 25. The Birth-place of Diseases. 26. The Author brings forth that Divine thing of Hippocrates in Diseases, unto the Light. 27. Why Diseases do imitate the properties and activities of the Life. 28. An Example in the Stone. 29. There is need of two suppositions, for an introduction of the knowledge of Diseases. 30. A Conclusion drawn from thence. 31. A Mechanical proof in a Bean. 32. The same in a Cancer. 33. The progress of a Cancer. 34. How the Beings of Cre∣ation, do differ from the Beings of Prevarication or Transgression. 35. The Thinglinesse or Essence of a Cancer. 36. Some products of Diseases do lose an occasional causality. 37. An erroneous Method of Curing hitherto kept. 38. The Schooles, their Causes of a Cancer are Erroneous.

SEeing therefore, a matter and efficient Cause is required unto the Essence of a Dis∣ease, and seeing the Idea is the Efficient Cause it self of a Disease, both of them are [unspec 1] to be explained.

And first of all, I will describe the thingliness of Idea's, their Efficacy and Fabrick, that the Action and Nativity of effecting a Disease may clearly appear.

And first I will declare the Idea's conceived by Man.

And then I will treat of the Idea's of the Archeus.

And at length of strange and Forreign Idea's.

And Lastly, I will deliver the matter making a Disease, that from a Connexion of both Causes, the thingliness of a Disease, and its immediate Essence may be mani∣fest.

First indeed, I have taught elsewhere, that there is a certain unbridled imaginative [unspec 2] force of the first motions, not reduced into the power of the will, being infolded in the Spleen: And that the Almighty hath entertained a faculty of so great mo∣ment, even in meer Membranes, and almost un-bloody purses, so that as well the Orifice of the Stomack, as the womb it self, may be of right and desert, equalized to the heart; To wit, by reason of a notable Crasis or constitution of acting, and likewise

obedience performed unto it by the other Bowels: From the prerogative of which power the spleen is scituated almost in the middle place between them both; yet it is inclined a little more demissly or downwards, because it hath undertaken the place of an entire root: For it toucheth at the Stomack with its largeness, in respect whereof a Duumvirate subsisteth: But it reacheth the Womb with its other extream or end, to wit, being by its Ligaments annexed to the Loins.

And then I have said, that although at first, that which is imagined is nothing but a meer Being of Reason; yet it doth not remain such, for truly the Phantasie is a sealifying virtue, and in this respect is called imaginative, because it formeth the Images, or like∣nesses, or Idea's of things conceived, and doth characterize them in its own vital spirit: And therefore that Idea is made a spiritual or seminal, and powerful Being, to perform things of great moment, which thing it helpeth to have shewn by the example of a wo∣man [unspec 3] with child: For a woman with child, if by her imaginative virtue, she with great de∣sire hath conceived a cherry, she imprinteth the Idea thereof on the young (even as of the plague elsewhere) an Idea I say which is seminal, sealing, and of its own accord un∣obliterable: Because the Idea whereof, waxeth green, becomes yellow, and lookes red every Year in the flesh, at the same Stations of the Year, wherein these Cher∣ries do, otherwise, give the tokens of their successive change in the tree. But why the Idea of a Cherry, or Mouse, is imprinted not on the mother, but on the young, and doth now presently wander from the imagining woman into another subject, the which also hath oft-times began to live in its own quarter: the cause is an uncessant, nor that a feigned affection of the Mother, whereby she naturally watcheth more for [unspec 4] her Young, than for her self: Therefore the inward, natural, and unexcuseable care∣fulness of the Mother, laying as it were continually on the Young, directs the Idea bred from passions, by one beam, unto her Young. And because the hand is the prin∣cipal Instrument of activities, therefore the carefulness descending unto the hand, as it were for the defence of her Young, receiveth the conceived Idea, and proceedeth with it further, on her Young. But seeing Idea's are certain seminal Lights, therefore they mutually pierce each other, without the adultery of Union: Therefore the conceived Idea of the Cherry, through a supervening or sudden coming Idea of the Mothers care, is directed unto the part of the Young where the hand hath touched the Body of the Mother. For indeed, there is alwaies a certain care for the end whereunto the hand doth operate. The Hand therefore, as the executive instrument of the Will, deciphers the Idea of the Cherry conceived, on that patt whereto the Mother hath moved her hand.

Whence it is even in the enterance manifest, after what manner a cogitation, which is a meer [non-being] may be made a real and qualified Being. And then, it is from hence [unspec 5] manifest, that the Spirit is primarily seasoned or besmeared with that Image, and being once seasoned with some one kind of Idea, it afterwards becomes unfit for the execution of other offices; because the Idea being once conceived, it is a Seal onely to perform things determined. Therefore that Character of the seminal Image, being once imprinted in some part of the Archeus, causeth that it is thenceforth uncapable of other Offices: For by reason of the skiey or airy simplicity of that Spirit, the Idea's do so marry them∣selves unto it, that the matter, and its efficient Cause are not for the future separated from each other, as long as there shall be an Identity or Sameliness of the supposed Character; seeing the Idea it self is the seed in that Spirit, which therefore cannot be spoiled of that Idea without its own dissolution: For neither doth it just so happen to the Archeus as to Mettals, which by melting, return into their former State, and do loose onely the labour of the Artificer.

It is alike as while a Woman with Child is affrighted by a Duck or a Drake: For at that very moment, the imaginative faculty imprints the Idea of the Being, whereby she is affrighted, on the Spirit: So that, that Idea is there made seminal, and so indeed, it doth not onely destroy the Embryo now formed, but transformeth this Embryo into a Duck or a Drake. Whence likewise is manifest, not onely the Power and Authority of the ima∣ginative, but also that Idea hath drawn from the imagination a figurative Faculty, and hath a seminal and figurative Power, yea and a Power of Metamorphizing or Trans∣forming.

And it follows from what hath been said before, that a man of much imagination, is of necessity also weakened in his Strength: Because he is no otherways wearied, than he who hath spent the day in tiresome Labour, and should wholly fail, aswell in Mind as Body, unless he were refreshed with an acceptable Discourse, a sociable Walking, a pleasant Conversation, and the more pure Wine: According to that saying, Wine moderately taken sharpens the Wit.

Neither is that moderateness to be delivered by ounces, under the harsh Crisis of [unspec 6] the Physitian, while as by the Wise Man it is left free to every one, according to his capacity. Wine, he saith, was made for Mirth, but not for Drunkennesse. Sorrowful persons therefore being wearied, exhausted, and oppressed, must be succoured with Wine, even unto a chearfulness.

Therefore Idea's, as it were formal Lights, do pierce each other, and imprint their own [unspec 7] Images on that part of the Archeus whose Image and Seed they are: Therefore the Idea's of inclinations do first pierce the Idea of the fructifying seed; to wit, for Manners, Sci∣ences, Affections, Diseases, and Defects: For therefore the Idea's of Women great with Child, are easily co-knit unto constituting Idea's; the which as they do oft-times corrupt manners, otherwise good, yea and also, sometimes beget foolish ones; so also they do not seldom, amend other manners from the Womb: Else, for the most part, Valiant Men [unspec 8] are begotten by Valiant and Good Men: For a Child by a rigid, or tender Education, begins to decline from his native Inclinations: Then at length when he is endowed with some kind of Discretion, by Exercises, and Companies, he falls into diverse Idea's of Af∣fections, the which he is constrained for the most part to obey for Life; because they are implanted from his tender branches. Presently after that, in Youth, the Idea's of Consi∣deration or Judgement do begin to grow; the which, although they are for the most part as yet guiltless; yet when the Idea's of any Passion being introduced by the hand of In∣clinations, shall associate themselves to these; then the former Idea's are pierced by the stronger; to wit, of Hatred, Love, Revenge, Luxury, &c. But if a notable Fear shall happen, from thence so vehement an Idea ariseth, that it inflicts a violent sickness, with a perpetual faint-heartedness. But the mildest of Idea's, are those of Love, Joy, and De∣sire, which at length delight with their sweetness, and do so ensnare the whole Soul, that they continually gape after Delights and Pleasures. The more violent Idea's, are those of Anger, Sorrow, Agony, Envy, Fear, Arrogancy, Despite, Terrour, Revenge, Drunken∣ness or Sottishness, Jealousie, and Despair: Where also, this is to be noted; That Ago∣ny [unspec 9] is not a co-striving of Hope and Fear alone, but also of Anger and Fear, of Anger and Dissimulation, of Hope and Anger, of Hatred and Fear, of Hope and Sorrow, &c. For as there is contrariety in conceptions alone, so also, in Idea's from thence bred. And those which are not contrary, are contracted and do pierce each other: But contrary Idea's do destroy each other, the which shall at sometime, in the curing of Diseases, be made manifest by Histories. As many Idea's therefore as do pierce each other, and co-suffer, do arise together into Unity, the prevalency of the stronger Idea being re∣tained.

But sudden Idea's are the most cruel, and most deadly of all; because they shake the [unspec 10] Imaginative faculty at unawares, and so do as it were defile the whole Archeus: And then daily Idea's succeed these; because by a certain accustomedness, they are made house∣hold-thieves, have known the Treasures, and Cloisters of these: Hence a strong custome binds the mind, as the Idea's conceived in the inflowing Archeus, do at length also defile the Spirit implanted in the parts: For indeed, the Idea's of inclinations unto Virtue, are supernaturally given, after that the whole Nature is corrupted by sin: But they are im∣planted [unspec 11] in us by the seminal Idea's of the Parents, for Morality, Arts, and Defects: or being instilled into us from our Childhood, by Education, they depart into Nature, as they pierce the native Idea's, and do co-unite with the same. But there are affections of a proper name, the Products of Inclinations, Passions, and the Exercises of Affections, and they do not happen without a new Propagation of Idea's: And the which, therefore, like the life, do prepare in us a natural habitation and disposition: But Passions are the internal Motions of the Mind, about the Bridles whereof, whole Stoicisme is conver∣sant. [unspec 12] At length Perturbations or Disturbances, are Passions, being Idea's stirred up for the most part, by extrinsecal or forreign Causes: And the common Mother of all Passions is [unspec 13] Desire; For this is in it self either good or evil: For that Desire which is indifferent, or neutral, doth most easily put on the corruption of Nature and is perverted. But the one only Remedy of evil Desires, is the Resignation of the Will: Because Desire is bred after this manner: For corrupted Nature is now naturally turned on it self, and there∣fore it willingly meditates on things plausible to it self; as it is continually busied a∣bout [unspec 14] the Objects of the Concupiscence of Sin: And as Fire is struck out of a Flint, so is Desire from the plausibility of the Object: Whereunto, unless thou dost insert the Fear of the Lord, by way of a Graft (which therefore is the Beginning of Wisdome) for a Bridle, or shalt cut off the plausibility of conceits, in its budding of the first Conceptions; it now finds a fewel in corrupted Nature, Lewdness grows, being not yet apparent by reason of

its smallness; and presently draws the whole Soul under it: So that it becomes ensla∣ved unto that Appetite, by which it was expelled from its Throne of Majesty. Suppose thou, if Ambition, or a greater Concupiscence do wax hot in the Frying-pan of Desire, those things are either possible in hope, without hope, or against hope: If man persisteth in his Desire, these two latter will make him mad or besides himself: Seeing every De∣sire of corrupt Nature, hath alwayes something of foolishness and anguish annexed unto it. But if indeed the end of a Desire be with hope, it is carried (at leastwise) on an Ob∣ject not yet present, and then impossible; and so it hath a disdainful expectation, and a troublesome companion: For we desire those things which are not. Therefore a pain∣ful Desire, is also, for the most part, of its own nature evil, and from its affect far worse, and at length, from its consequence evil: Because the Desires do presently decline into Anger, Hatred, Revenge, Frowardnesses, Crabbishnesses, Un-sufferance, Arrogancy, Con∣tempt, &c. For a natural Desire doth always rush into that which is worse, because it de∣scends from self-love, is formed by corrupt Nature, and is for the most part conversant a∣bout the Objects of sin, doth accompany Anguishes, Expectations and Troubles, and bow down the liberty of Willing: But so far as it is reflected beyond it self, and on a future thing, it brings forth Impatience, affects a Liberty, resisteth Mortification: It brings Frowardnesses, Perplexities, Un-sufferance, and now and then Despaire. A good Desire is always given by Grace from Above, whose Product is Love, and an endeavour pro∣ducing the Perfection of the Soul. Vitrues therefore, as they come from Grace, they transcend from the imaginative faculty, together with their Idea's, into the understanding, and so they tinge the Soul; even as also the vices of Passions, the exercises of Sin, and of withdrawing from the Fear of the Lord, do tinge the Soul, that it becomes as it were beast∣like. Hence are ravening Wolves, generations of Vipers; tell ye that Fox, &c. Therefore sins of Commission will sometimes be conspicuous in the Soul, without the search of a diligent [unspec 15] enquiry. But sins which are meerly negative, because they are not Beings, nor have any thing of actuality, they do not tinge or stain the Soul (such as are sins of Omission) and therefore these onely shall be upbraided as faults in the last Judgment: when as o∣ther sins shall be distinguished by the sight alone.

Furthermore, although God be no accepter of persons, yet because he disposeth of all things sweetly, according to his good pleasure, he loveth women after a peculiar manner: [unspec 16] not onely because he hath surrounded them with very many Diseases (arising from their womb) Perplexities, Miseries, and Tribulations (for the Lord saith to the Woman, I will multiply thy Sorrows) but especially because he hath for a comfort requited them with the gift of Devotion. For from hence do arise Idea's of Compassion of Miseries, to∣ward their neighbours, of Meeknesse, Contrition, and Compunction; the which, for a foundation, do precede the Fear of the Lord and Charity. For that Devotion (although it [unspec 17] be sexual) is the gift of Grace, gaining Grace or Favour, a desire of Praying, of Talking with God, with humility, an amorous, perfect, and exceeding delightful Faith or Confi∣dence: For these things the World is ignorant of. For I being a Phisitian, ought here [unspec 18] on purpose to treat of Morality, however others may laugh: And that not onely as the indispositions of the Soul, do defile and blemish, or corrupt the Health: But especially from that Title, because, seeing a Disease is the Son of Sin, it cannot be perfectly known, if the faculty of the Concupiscence of Sin be unknown, from whence every assault towards a Disease drives it self into the Archeus. But hitherto concerning Idea's conceived by the cogitation of Man, of which it shall as yet be more liberally treated under the Chap∣ter of Things Conceived. Now it remains to unfold, from whence Idea's made by man are [unspec 19] of so great strength, that oft-times they call for a Disease, yea and also Death on the Ima∣giner. From the Premises therefore we must resume,

• ...1. That Idea's are stamped in the Imaginative faculty, by cogitation.
• ...2. That they imprint their Image on the Spirit of Life.
• ...3. That they are operative means, whereby the Soul moveth and governeth the Body.
• ...4. That they are seminal Images.
• ...5. But that they are graduated according to the power and strength of the Imaginative Fa∣culty.
• ...6. Wherefore that a humane Embryo is changed into diverse Monsters.
• ...7. That every man by the Images of Sorrow, Terrour, &c. doth form seminal Poysons unto himself, which do consume him in manner of the Plague, or else by a violent lan∣guishing.

• ...8. That they do also passe forth out of the Body of the Imaginer; because an Image conceived by a Woman with Child, regularly wanders into the young, even on the last day of carrying it in the Womb; yet then it is without controversie, that the young doth enjoy its own Life, and lives by its own Soul, and Quarter.

It is manifest therefore from the aforesaid particulars, not only concerning the questi∣on whether it be; to wit, that there are in Idea's a most powerful force to operate: but also because they are seminal, that they do naturally pierce and operate on all things. For truly if there be not a certain ruling, and forming Idea of the matter of seeds, form∣ed by the generater, the seed by it self remains wholly barren. In the next place, those Idea's ought to be immediately, not indeed in the Soul of Man; but immediately in the Archeus which maketh the assault; because without such an Idea, the Archeus should plainly remain an unpartaker of all action, operation, and propagation.

Therefore also by Idea's every motion and action of Nature, as well in remedies as in [unspec 20] poysons, and every Natural power, is seminally imprinted by every Parent whatsoever: Yea forreign, strange Idea's are introduced, and those ascending into those already constitu∣ted; because Idea's no otherwise than as Lights, do mutually pierce each other, and do keep a perpetual, and co-marriageable mark of the Archeus with the Archeus; which Idea's, while they take hold of the matter of him, a Disease is now bred: For as seminal, and primitive Idea's being planted in the seed by the Parents, do figure a Man, Bruit, Plant, &c. So also the Idea's of inclinations, affections, &c. coming upon them, do deter∣mine or limit the countenance of a Man unto the delineaments or draughts of Physiogno∣my: Which afterwards also are varied by the future Idea's of manners, customes, &c. [unspec 21] For bruit Beasts through the troublesome Idea's of lust, do not wax fat even as those that are gelded do. But Eunuchs, if they are without care do fatten; who else through the Idea of grief do also wax lean. But from whence there is so great power in Idea's, it is [unspec 22] worthy to be known, that the table or matter upon which, even as on water, the phantasie decyphers its Idea's even as on water, is the very substance of the Archeus it self; the which being once defiled by a conceived Idea, and as it were instructed by a seminal prin∣ciple, is afterwards uneffectual for other Offices: Therefore indeed those that are with∣out care do slowly wax grey, and in a contrary sense; but many cares do speedily draw on and ripen old age: according to that saying, my Spirit shall be diminished, and my dayes shall be shortned.

Rightly therefore was it said from of old, That the perfect curing of Diseases, consists in the removal of the Cause, or Root: The which if it should be the visible peccant matter it [unspec 23] self (even as the Schooles do nevertheless point it out to be) now a Fever, or the co∣like Diseases could not be cured, unless all the occasional matter were first removed; which thing is as manifestly false, as it is most exceeding true, that Fevers are silent, the same occasional Cause remaining: So indeed I have oft-times perfectly taken away the Colick, Choler, Flux, Bloody-flux, and other Diseases by a true Laudanum without Opium, although the residing mass or lump were as yet entertained within: Therefore all visible, and forreign matter, either happening from without, or sprung up of its own accord within, how degenerate soever it shall be from the very nourishment of the so∣lid parts, and a liquor separated from them, it hath it self alwayes by a proper name, after the manner of an occasion, and a provoking Cause; whether that shall be for a prima∣ry Disease, or indeed shall be produced and constituted by a primary Disease, consequent∣ly afterwards pricking forward the Archeus unto the erecting of a new storm, or Disease.

And so every Disease is caused from the violent assaulting Spirit, by Idea's conceived in the proper subject of the Archeus, by whose fault alone, a live Body, but not a dead [unspec 25] Carcass suffers all Diseases: But if that this off-spring of a Disease be spred into the fa∣milies of the digestions; it produceth occasional matters indeed for secondary Diseases, which are bred to stirr up afterwards the same Archeus unto new seminaries of Di∣seases.

For so, wheresoever Hippocrates hath not found any visible matter, as the occasion of a [unspec 26] Disease, he accuseth a Divine Beginning in Diseases, because it is invisible from the hid∣den Store-house of seeds, from the invisible World, or out of Pluto's River of Hell, or from the Chaos of successive changes: Therefore I do in all things wholly admire at this Divine Beginning (be it spoken by the liberty of Hippocrates) in Diseases, as the judge of a broken purity, so also a revenger of an hidden impurity and concupiscence, lurking in the flesh of sin: And therefore also, persevering in the radical disorder of a vital principle.

But as it doth immediately sit in, and is awakned by a vital and seminal principle: Hence also consequently, Diseases have properties, directions, proportions, durations, [unspec 27] affections, and respects, unto members and places; which things certainly in a good un∣derstanding, cannot be attributed unto the ulcerous predicaments of heats and colds, as neither to Distillations, and Catarrhs flowing down with a voluntary fall of weights: But it is profitable to have made this history of a Disease manifest by one Example: For in the Stone, a Disease, it is most material and manifest; but the Stone is not the Disease, [unspec 28] but the primary Lithiasis or Stony affect, and the true Disease Duelech is the Idea it self, radically implanted in the powers of the Archeus of the Kidneys or Bladder: The which indeed is wanting in healthy Persons, and therefore neither doth it in healthy folkes, regularly frame, actuate, or separate out of the Urine (the which Urine notwith∣standing doth contain materially in it, all things actually necessary unto a Stone) a Stone, or sand existing therein by an immediate possibility: But Ferments being once introduced into the Archeus of the Reins and subordinate parts, an actuating, and fashoning Idea of that is there established, which lurked by a near power in the matter: And thus is a Stone, or Sand made, which are the product of a true Lithiasis: That Idea I say, inhabiting in the implanted Archeus of those parts, is the Diseasie Separater and Work-man, com∣manding the implanted faculty of that Organ, and which leads it bound at its own er∣roneous pleasure: There is also a more eminent power of a seminal and fermental Idea, brought on the implanted and vital faculty of the Reines: But the product proceed∣ing from this primary Disease, in the way of generation, is the monster Duelech it self.

The same thing is equally manifest in other Diseases, at least by two suppositions: To wit, one that every Disease is in a live Being, and so in the Archeus the Mover, but [unspec 29] not in a Being by it self dead, and unmoved: The other is, that a Disease is a substantial Being, by it self subsisting in us.

Whence I conclude, that a Disease, after the manner of other natural Beings, pro∣ceeds [unspec 30] from a Non-being unto a Being, and is seminally bred: The which I thus prove mechanically.

A Bean, as it is the most notable of seeds, is a subject of demonstration. For herein shadowy Idea's do concurre, being co-created with it presently after the beginning of [unspec 31] the World, and by propagation seminally co-bred there-with: Because between the two Plates which constitute the Body of the Bean, the flourish or beginning of a bud is found, having two leaves, with a root, wherein the seminal Idea doth shadowily sleep: And it is fast tyed unto both the Plates of the Bean, as it were to both sexual Beginnings: No otherwise than as the more thick white doth adhere unto the yolk of an Egge which con∣taineth the perfect act of a seed: The Bean therefore being committed to the Earth, doth presently drink up either the actual, or vaporous Liquor of the Earth, and swells up there-with: But the Earth hath in it its own putrefaction by continuance, or a faculty of imprinting a fermental odour, in respect whereof, a power motive is conferred on it of a voluntary budding, without a visible seed being committed unto it: By consequence, the juice of the Earth being imbibed, the same fermental virtue is delivered unto this Bean, which is otherwise unto the Earth: Which juice having in it self a fermental pu∣trefaction through continuance, determined or limited by the specifical odour of the Bean, doth stirr up the Idea of the seed laying hid in the Bean, which afterwards pro∣ceedeth to act of its own free accord: Wherefore the bud is not bred: (the which else, the Earth of that place had produced of its self) but from the intrinsecal, and invisible se∣minal Idea of the Bean the bud is bred or born, which is the Herb Bean: Yet so as that the specifical faculty of the Herb is inclined according to the disposition of the ferment of the hoary putrifaction of the Earth: Hence indeed wine varies in divers places, although the vine be planted of the same branch: For so seeds do flow into their appointed Offices, fruits, and ends, which thing I will explain in a Cancer.

First of all, a true Cancer doth never arise, but in the Dug, and Womb of the Women: but the Idea's of a Cancer, are not in, and do not sleep in the Womb; Even as otherwise [unspec 32] the Idea's of a Bean, in the bud of a Bean; because Diseases indeed, are naturally made, but are not naturally in; unless perhaps from the seed of the generater, Idea's are co∣bred, as in hereditary Diseases; and that is the difference of the Beings of creation, from the Beings of Diseases: I suppose therefore for the occasion of a Cancer, that the Dugs of a Woman do suffer a co-pressing and confusion or bruising, and the Glandules, the effe∣ctresses of milk, are co-shaken or dashed: And then the sensitive Archeus, implanted in that Organ, conceives pain as it were a pricking thorne: Therefore the shaking, and

pain do mutually co-touch in the act of feeling: And an unnamed furious passion riseth up in stead of a ferment, as it were fire out of a flint and steel: Hence a fiery seminal Idea, mad or raging (and therefore poysonsome) is struck out, is imbibed and co-fermented with the juice of the place: Whence then at length there is a painful, pricking, beating tumour, because it is also poysonous from fury: The Archeus therefore is stirred up, and made wrothful according to the disposition of the conceived indignation (for neither do all things grow generally every where; but here grasses do spring up without bidding, there more succesfully grapes, else where treeie sprouts) so neither doth the Archeus see in the finger, even as he doth in the eye. The Archeus therefore winds up the poyson gotten by his own indignation, in that bunch of the thorny pain, as the Archeus hath there so married himself unto the Paps, that no part of these doth want him: But that swelling is the product of the Cancer seminated or sown in the indignation, as well of the Cancer, essentially, as being that Cancer which afterwards flows abroad, stinking with sanies or thin corrupt matter: For neither are Ulcers, or Apostems in the Dugs ever Cancerous, unless that fury of the Archeus shall be present: Therefore a seminal Image, rising up from the turbulent tempest of the Archeus, and decyphered in the Archeus of the place, is a true Cancer, whether there shall as yet be an Aposteme, or in the next place an Ulcer: For the Archeus of the Paps being their vital mover, acting, to wit, in that part, the Sergeantship of the furious Womb, being tossed with furies, doth locally stamp his poysonous Idea's, and imprints them on himself by the same right whereby the imaginative faculty doth frame likenesses agreeable unto its own passions: No otherwise I say, than as the Womb, Heart, Brain, Stomach, than the propagative seminal faculty of Vegetables it self; yea nor otherwise than as it clearly appear in the very excrements of Simples, to wit, in the Spittle of a mad Dog: So I say a Cancer is bred, and doth propagate its own Idea's on the immediate similar nourishment.

For the primary or first Cancer in the Archeus of the place, through a dependent con∣nexion [unspec 33] of contagion, is further extended into the co-bordering part; but as from the beginning, even unto the last maturity, there is one only Ideal, and Seminal Ruler of the Bean: So from the beginning of the conceived Idea of a Cancer, even unto Death, there is nothing but the same poyson: But seeing a Cancer is in a sensitive subject, the Archeus therefore dayly rageth a new, doth substitute new Idea's, and poysons in the room of old ones: Not so a Bean, the which beginneth from a singular beginning, and by flowing, doth proceed unto the continuation of its thred.

For truly in created things of the first constitution, although there be an Ideal begin∣ing, the same with Diseases, and a progress of making from not a Being, unto a Being: [unspec 34] Yet in being now made, the progress of Diseases differs. Therefore also a Bean is day∣ly changed in its outward countenance in growing, although the flourishing part differs not from the budding part, in its vital beginning. In like manner also, Diseases sealed either in the local, or inflowing Archeus, from the various madness hereof the poyson is varified: For although the soyl of an exulcerated Cancer, exposed to the air, was the first object where it was conceived and bred; yet that soile being wasted by Corrosion, another more deep one doth alwayes succeed, even as if a new Bean should dayly bud: And therefore a Disease doth not only bewray it self from a local center of science Mathemati∣cal, but from a Physical or natural center also, which is the furious, and seminal Idea of the Archeus: There is the same judgement, and equality of all other poysons bred with∣in, such as hath been already aforesaid in Chyrurgical affects: For in Bruits (even as else where concerning the Plague) every specifical poyson doth not issue but from the Idea of an Image; whence in the Proverb; The Beast being dead, his Poyson is killed: For so the Leprosie, fowl Disease, Falling-evil, Apoplexie, and likewise all primary Diseases, do proceed. Notwithstanding, the poysons which are taken into the Body, are not therefore Diseases, or do not arise until the Archeus, through a borrowed ferment of their conta∣gion, hath done injury unto himself: Then indeed he stamps strange Idea's on himself, not so much from his own fury, as he borrows the same from Simples ingested or darted in, and at length doth fall under the same; In which conflict he forms wondrous Idea's unto himself, the which he tragically unfolds by variety of Symptomes: Therefore a Cancer is not a hollow Ulcer which the eyes do see, neither is it, its crusted and wan, or black and blew Lips, which the hand doth touch.

Lastly, it is not the stinking soil or bottom of the Ulcer which looks blackish with pu∣trefaction, or the sanies dropping from thence which the Nostrils do smell: For without [unspec 35] these, the Cancer was as yet already cloathed with its own Skin: But these are the effects, signs, symptomes of the Being whose Fruit they are: For truly seeing an effect or pro∣duct

bespeaks an unseperable respect unto its own producing Cause: Therefore a Di∣sease ought to be a Being, containing the Causes, and Properties of its own entity: And therefore, as well the Cancer being an Aposteme, is a Cancer, as while it is now become an Ulcer: For therefore primary Diseases, do for the most part beget an equivocal or doubtful product in the Archeus: As is the Stone in respect of the first Lithiasis or Stony affect.

For the troublesome Stone, wounds and hurts the digestion of the Bladder, stops up the passage of the Urine, &c. Also now and then, a product is troublesome only by its [unspec 36] presence, as corrupt Pus in an Aposteme, wound, &c. Water in a Dropsie, coagulated matter in a Scirihus: And those products, have rather the Nature of a Diseasie effect, than of an occasion of Diseases; unless perhaps they shall draw the abridgements of poy∣son in a ferment, for then they supply the room of assumed poyson, and do occasionally compel the counsels of a new Disease into the Archeus: Therefore a Disease is a Being truly subsisting in an invisible principle, being endowed with divers properties; but not a distemperature, or disposition arising from the sight, mixture, degree of contrarie∣ty, and concomitance of feigned Humours.

But the ignorance of a primary Disease, as it hath caused the ignorance of a remedy; So also it hath taken away the hope of curing: because they have employed themselves in [unspec 37] nothing but cleansing out erroneous products, and occasional Causes, and have rather con∣sulted of a cloakative prevention, or that Diseases might not increase, or return, through founding of a remedy on the back of the Disease: But nothing hath been thought of a∣gainst the voluntary storms of fury, whereby the Archeus suffers a greater injury from none than from himself: In the mean time nothing is done, unless that fury of the Ar∣cheus which buds forth Idea's shall be silenced, and the persisting poyson bred from thence be choaked: For neither is it slain by Corrosives; yea not indeed in Ulcers, unless also there be a force of killing in the Corrosives; because they are that, which else do more enflame the fury, than pacifie, or kill it. A certain Man in my dayes, living in the regi∣on of Gulick in Germany, cured every Cancer whatsoever, by a Pouder causing no pain, being sprinkled thereon; and then next, he healed it up with an Incarnating Emplaister; whose Art was buried with himself.

For the Schooles being astonished, as oft as the Cancer, and eating Canker, are not appeased by their Egyptiacal Oyntment, do accuse the Menstrues, or the Humour of [unspec 38] black Choler: But being asked, whether of these Causes may adhere thereto, they doubting, betake themselves to both: Now Men are altogether free from a Cancer, as al∣so Women whose courses have left them: The young in the Womb shall be nourished with a meer poyson; the Menstrues shall offend, not in quantity only; yea neither shall the detaining of the Menstrues be guilty in a Woman with Child, Nurse, and leanified Women; and those who are subdued by a long infirmity shall be nourished with poyson, and all shall perish without hope of recovery: But if a Cancer ariseth not from the Men∣strues, but from black Choler; why therefore doth a Cancer happen at the offence of the Dugs? Why doth it less happen unto jovial or jolly Women, than unto sorrowful ones? or what community hath the spleen with the contusion of the Dugs? Or if black Choler doth wandringly ascend unto the Paps, why is not the milk blackishly Cholerick? Why is there not ordinarily a Cancerous affect to those that give suck? Why when the purgatives of Epithymum, the Stones of Lazulum, the Armenian Stone, &c. being taken, doth a Cancer never wax mild in the least? For in times past indeed they have distinguished Diseases by a property of passion, and secondary passion, and by so much the more un∣succesfully, by how much the more undistinctly: So that the Schooles being dashed a∣gainst the Rock, have transferred these affects concerning Diseases unto Symptoms: As while from the Wombe, there is a Megrim, and strangling, or from a painful Aposteme of the foot, a glans or kernel in the Groyn: They have indeed named them consensual or co-feeling, or secondary effects; but have never acknowledged them even as they proceed from their own seed: Even as hath been more largely demonstrated by me touch∣ing their ignorance of a Diseasifying Essence.