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BEing now upon the Treatise of Mumie, I conceive it most proper first to shew what is commonly understood by Mu∣mie, and what is meant by the same in this place.
Mumie, from the Arabians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is generally denoted by the Physicians and Apothecaries under these foure kindes, viz.
1. Arabian Mumie, is a certain compositio•• of Aloes, Myrrhe, Croco's, and Balsamum, with which they doe (usually) embalme dead bodies; which (after a while being taken out of the sepulchres) with the Sa∣nies or matter sweating forth from the Ca∣daver, is preserved and kept for Physicall uses.
Thus much Rhases affirmeth (in his Syno∣nymis) saying, Mumie is a thing which i•• found in the earth, where the bodies of the dead embalmed with Aloes are intombed, and the humours of the Cadaver is resolved with the mixture of the Aloes: Serapis his Inter∣preter testifieth the same, chap. 283. who writeth, that Mumie of the Sepulchres i•• from the humidity of an humane body, intermixt and incorporated with Aloe•• Myrrhe, and other ingredients.
2. Aegyptian Mumie, is transported from Aegypt to us, which is not made of any bo∣dies embalmed with Aloes and Myrrhe, bu•• from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (so termed by the Greeks) which is a kinde of fat clay or sulphury matter of an aereal and fiery quality:) For as the Nobility did use Croco's, Aloes Myrrhe, &c. for Embalmings, whose bodie (as Scaliger reports) was death to dig up (so as Strabo writes) the dead bodies o•• the common people were usually embal∣med
with Asphaltos, to keep and preserve them from corruption.
3. Pissasphaltos, (by the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pix, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bitumen) is a com∣position of a pitchy and sulphury matter; or rather, this Mumie is a substance retai∣ning the same virtues which Diascorides attri∣butes to Pissasphaltos, having the same ef∣fects as Bitumen mingled with pitch; but in the mean while we get not the true Mumie, and very rarely the Pissasphaltos of Dioscori∣des; but there is a counterfeit Confection of Pitch and Bitumen commonly sold for Pissasphaltos.
4. Lybian Mumie (is so called in respect of the place from whence it is) viz. for in the Region of Hammon being a part of Lybia, which is between the Countrey of Cyrene and Alexandria are many Quicksands raised by impetuous and turbulent whirle∣winds, by which meanes the unwary Pas∣sengers are oftentimes swallowed up, and so through the obvolution and rowling of the mountainous sands are soon par∣ched and dryed by the heat of the Sun; the flesh thus scorched with the humane bones, is brought away without any commixtures or other embalmings: (which is he Mumie here meant.)
Wherefore it evidently appears, that there are four common sorts of Mumie; so that Fuchius is not a little mistaken, in lib. 1. Paradox. 40. cap. when hee endevours to make Serapio contradict himselfe, and Avi∣cen and Rhases to oppose themselves, and the whole Sect of Arabians; making Pissas∣phaltos (in some places used for Mumie) the onely Mumie, excluding all other.
Although these kindes of Mumie are esteemed very advantagious for the curing of green wounds, ruptures, and bruises; yet in the prosecution of this Treatise, will appear the danger of administring the Mumie of any body promiscuously, for that Mumie is alwayes most necessarily to be avoyded, that is not certainly known to be collected from an wholsome and sound body.
Wherefore Theophrastus Paracelsus upon this subject adds a fift sort of Mumie, viz. that which is extracted from some perfect body, not dying of any naturall disease, but of some violent death; upon the reasons following.
For as by divine ordination no edible Creature was to be slain for mans food, but such as was perfectly sound, and free from diseases, lest with the decoction of the meat, we should receive the disea•…•…
into us; much lesse should any thing that dyeth naturally be for internall use, or taken for nourishment, when as the same death or disease that accompanyed it be∣fore, might afterward ensue. And this is generally manifested by all Creatures of Prey, as
Amongst
These, and many other Animals, that affect and live on Prey, (except the Bear by chance,) will not feed on, or any wayes touch Carrion, unlesse meer hun∣ger compell them; the reason is, be∣cause they doe not onely nourish and increase their owne bodies by the sub∣stance of their Prey, but also their owne Mumie by their spirituall Mumie, which doth for the most part evaporate with a naturall expiration of the living Crea∣tures.
From whence it is apparent, that if we could feed on living Creatures, and digest, alter, and subdue the matter, it would bee much more conducible to
the nourishing and preservation of our bodies and spirits: For as fresh flesh which is tender, is more wholesome then that which is praemacerated, and corrupt, having more vitality; so consequently, that which is sound, and vivacious, is more nutrimentall then any which a dis∣ease hath killed, and thereby deprived it of its spirit or Mumie.
For thus through the harmonies and commissures of the parts kept sound, and clean, may be extracted the virtues and faculties of things more entirely, then otherwise by opening and extending the most occult and internall parts, which causeth evaporation: This is experimen∣ted by the Troglodites or Hedge sparrow, seasoned with pepper and salt, and eaten raw by any one troubled with the Stone, it hath an eminent faculty of breaking or dissolving the same, which being boy∣led or otherwise prepared, loseth that effect.
Another reason may be here given, that nothing can be proper for food, unlesse that which is alible and vitall, because our life and spirit cannot be otherwise sustai∣ned, then by the Analogicall and vitall spi∣rit of another. Neither can the substance of our body be supported, without the
materiality of some other; wherefore those creatures that feed and live on the wholesomest things, are most nutrimentall for us. Moreover every part cherisheth and affecteth it self with a certain delectation;
For through a spiri∣tual and substanti∣all sympathy our
Now as Theophr. Paracelsus delivers, this Mumie can no where be more truly had, then from the bodies of criminall persons (viz. such as violently suffered death by strangu∣lation, as on Gibbets, &c.) For from such there is a gentle siccation that expungeth the watery humour, without destroying the oyle and spirituall, which is cherished by the heavenly Luminaries, and strengthened continually by the affluence and appulses of the celestiall Spirits; whence it may pro∣perly be called by the name of Constellated, or Celestiall Mumie.
Wherefore Theophrastus preferreth this Aereall spirit (or Mumie) before all other corporeall Mumies, either of fire, water, or earth; which may chiefly be observed from his own words in the Germane Tongue, as followeth; —
Benn die Arkte und sonst manniglich wu∣sten, was mit dieser Mumia furzunehmen, oder wozu sie nuke, wurdekein Bbelthater uber drey Lag am Dalgen oder auffdem Rade liegen bleiben, sondern hinweg genommen, w•• es anders muglich were (that is) If Physiti∣ans or any other body understood but the right use of this Mumie, or what it is good for, not any Malefactors would be left three daies on the Gallowes, or conti∣nue on the Wheel, from being stoln away; for they would run any hazard for procu∣ring of these Bodies.
Now Paracelsus doth not speak only of this, but also of another spirituall Mumie produced and derived from thence, (though somewhat obscurely) in these words: Dass noch eine audere Mumie verhanden, nemblich die, welche bon einem lebendigen Leibe separirt und praepa∣rirt wird. Dann ein jeglicher Mensch kan seinen Leib in Mumiam transmutirn, soinem Leib und Leiben ohne scaden, und ein Stuk bon seim Leib nehmen dass mans doch dem Leib nicht an∣sihet.
There is yet another Mumie, namely, that which is taken from a living bo∣dy, separated and prepared accordingly,
for any ones body may be transmuted into Mumie, without prejudice either to the body or the life thereof, and the body shall be no whit the worse for it, neither shall it be discerned that any such thing hath been done there∣unto.
Therefore I shall further explain what Paracelsus meaneth by corporeall and spi∣rituall Mumie, and what is to be under∣stood by it.
Now it is to be observed, that it is called Corporeall Mumie, not by reason of its formall existent part, as that it is so in and by its self naturally, for there is no Mumie properly but spirituall, or only in the same respect; because from the destruction and dissipation of the spi∣rit or vitall Balsome, the defect of all true Mumie may be argued, the body in the mean while no waies suffring: but so called in respect of its subsistence and operation, as it may be inherent to the body, as well by its self as by its pro∣perties, and advance its power and effica∣cy, according to the oeconomie and order of the Artist, no otherwise then by, and with the same body.
As therefore you may see from the Au∣thor it is improperly called corporeall,
so likewise he doth not only call it spiritual 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to its ens or being, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to its relation, because it keepeth still and effecteth its intended ope∣ration, both beyond and without its cor∣poreall subject, even by the emanation of the virtue of the Mumie only, as the accident from the subject; so spirituall Mumie is here so properly called by Paracelsus, because properly and substantially it is not spiritu∣all Mumie, but only the property of it. For how can the spirit have any divorcement or separation from the body, if this be not al∣so divided? Or would not some violent exercise, motion, Physick, or opening a vein, by which the spirit evaporates, pro∣cure an eminent danger, and irrecoverable losse of it?
From hence we do not determine truly and Philosophically, the corporeity and spirituality of Mumie according to the es∣sentiall difference of it aforesaid, but only to speak of it in respect of its subsistence and medicinall use, or in respect of its profita∣ble dispensation, which would otherwise require severall denominations; for the Physician doth not distinguish 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ac∣curately, but for the most part 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, re∣latively, and so states and defines the Animall, Vitall, and Naturall Spirits in
man; which notwithstanding are but such ••n a certain comparation. For as the seed of man is neither part of the man, nor any substantiall of the parts of the same body, but only a power or certain form descending into the Testicles, with the most refined and subtile matter of the alie∣mentall superfluity, by whose (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) or spermaticall proclivity it is afterwards more exactly decocted, and augmented by the mechanick and subordinate spirits, and is endued with a multiplying faculty of it self in the place and time appointed by the Liturgie and rule of Nature. So spi∣rituall Mumie, in so much as it under∣goeth the work of Transplantation; (see∣ing that ought to be performed with∣out any detriment of the body,) can∣not be part of the internall Mumie, much lesse of the body it selfe; but must of necessity be a kinde of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, addition or trajection, which wholly per∣takes of the faculties, and properties of the internall principle; and so being re∣ceived, dissipates its self, not only amongst the utmost parts of the body, but even into the best disposed matter, and dis∣covereth the same virtues as if the very principle and substance of the Mumie were every where present (throughly
dissipated) which vertue doth resemble that which is appropriated to the Magnet or Loadstone: for after the same manner the soul disposeth it self into the alimentall ac∣cession of new matter; for as the flame of one lamp transmigrateth into another, and yet remaineth intire, so likewise doth the Rayes or beams issue out of the body and although it be something of, or per¦taining to the body, yet it is not the body it self, nor any part of it.
From hence it may evidently appear that Theophr. Paracelsus called Spirituall Mumie its self, and its geniture (as I may term it) by one and the same name, which pro∣perly fitteth it for Transplantation: The•••• considerations being had will anticipate many doubts and errors which might o∣therwise happen in the ensuing Treatise
This premised, we come now to the definition of the thing it self;
Mumie properly so called is the most subtile substance of the body, Spirituall, Aethe∣riall, and in respect of its Nature and species coingenited, permanent in some measure both in and after death, retai∣ning for the most part both its affecti∣ons, and internall and speciall virtues, wonderfully diffusive of its self and is qualities by means of its extracted and
constellated Transplantation, to the end the unsound and viciated disposition may be rectified, and the uncorrupted and perfect be preserved and strengthned.
We may instance many examples before us of this Mumie, notwithstanding one or two I hope may be sufficient in this place, taken partly from another kinde, from whence we may gather its wonder∣full operation.
There is a proper aliment or food ordai∣ned for every kinde of Creature, as certain flies feed on the leaves of Napell, by some called Wolfebane; Hemlock, which is poysonous to man, is nourishing to the bird called the Starling; and the hearb Hel∣lebore that is noxious to men, is food for the Quaile. Moreover every part of the body doth accommodate it self, and hath its existency from its most proper nutri∣ment; as the bone by the bony substance, the flesh by the fleshy is preserved and augmented; which is no other then the quality and propriety of the afore∣said Mumie, which requireth the proper Mumie of another for the conservation of it self, accommodating and applying it to its own use. This is experienced in the Phthy∣sick (or Consumption of the Lungs) which is cured by using and eating the Lungs of a Fox 〈2 pages missing〉〈2 pages missing〉
or the alteration of them; and is truly of the same prosapiae (descent) or nature of those things which we here treat of.
So a grain of Corn cast into the Earth putrifyeth, and as it were perisheth before it putteth forth a new stem; where is here the Anatome and spirit of the seed, which after by a new revolution adorneth the worldly Theatre with a new body? Wherefore 〈◊〉〈◊〉 may without all doubt call that which re∣taineth the seminall and procreative faculty, Mumie truly Balsamick (or spirituall) ho∣mogeneall with the Humane Mumie before mentioned, the divine principle of all secret operations of every naturall thing.
The same may be said of the seed of man, in which though very little (for that which is visible is not the seed) yet the whole man with all his properties, faculties, actions, and passions doth in the first act acquiesce.
It is likewise true of hearbs, plants and other things, being pluckt up and dryed, or in any wise dead; whereof there are many kinds, in which notwithstanding the same virtue as was at first infused into them do remain and operate. As there is in every root of Poeony gathered in a Mumiall and proper time an Antepilepticall faculty, or preserva∣tion from the falling sicknesse, (for it is no••
in vain that the same hearb hath diverse virtues, it being from the diverse seed, and Celite or infused Mumie, of which we have given an instance or two in our Philosopho Medico de Peste, or the Philosophicall Physician or Cure of the Plague) so in other hearbs remain∣eth the like virtue till their Mumie is wholly extinguished; as,
In
To what other thing may we attribute this, that sometimes in one and the same thing there are diverse, and many times con∣trary faculties, unlesse to the various con∣gresse of Mumie from diverse species, which sometimes conferre diverse faculties, some∣times weakly disposing, and othertimes wholly changing: Thus the weed Cuscuta or Dodder, (which from its windings about Thyme, is called Epithymum (or Thymeweed) hath far other virtue in it then that which groweth or twineth about other hearbs or plants. Harts-horne hath different qualities from the Bucks-horn; the Sea-horse-tooth from the teeth of an Elephant; the Oake∣gum
from that of the Holly, so the Gals of other wood from those of the Oake. What other cause hath the contagion of diseases? according to the verse,
Cum spectant oculi laesos, laedantur & ipsi; While they behold the sorenesse of an eye Their own infected are (by Sympathie.)
For such as any mans constitution is, such is his Mumie, such is his expiration, and such is the reception and transplantation Analo∣gically in another.
Obj. It may be objected from hence, that then all diseases would be infectious from every ones Mumie?
Ans. I answer, All are contagious, eve•• health it self, if we consider it only according to its proper active faculty, or (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) its perfection (as the Philosophers terme it): for every thing naturally is en∣dued with a power of affecting another thing with its own qualities, although every operation is not equally effectuall; for Sanity is a certain quiescency, temperament and serenity favorable to Nature; and so o•• lesse activity, then that the suborned Mumie of it should aptly or readily affect either the sound or diseased (body): Which reason may likewise be given for many diseases not
commonly infectious; for either they are more deeply radicated in the body, and are disposed to a fixed coagulation, or else they are lesse powerfull in their spirits then to communicate infection, though never so neer or alter the substance notwithstanding their contact. Although none of these in respect of contagion are every where destructive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to their efficacy and the passive state of the object, but (secundum magis & minus) according to more and lesse all dis∣eases are contagious; so that we see in al these things that Mumie is the principal cause. To these we might easily add many other things which do vicissively affect or abhorre each other, (by a sympatheticall and antipatheticall disposition) whose spirituall Mumie is the principal Agent and wonderful Arthitectrix of their most secret operations.
Now this very Mumie being according to its self entire, and according to the parts and individuall properties of them (which is but the parts otherwise conditioned and related to their species) is so closely (and secretly) joyned by a peculiar influence, as the whole Kingdom and Monarchy of Nature doth ad∣mirably abound with consentaneous and di∣ssentaneous, sympatheticall and antipatheticall influences, that in whatsoever part or pro∣perty any wise divided from it, it will be
united to it in a more noble degree, the whole by a kind of divine right of Com∣munity, as in a man that which is part of the head sympathizeth with the head, and of the feet with the feet, will admirably con∣spire and consociate to that common victo∣rious spirit of the World; and the same whole will sympathize by a Magnetick power with good or bad either philema∣tically or plagetically at the greatest di∣stance.
This appeares by that true sympathe∣ticall Ʋnguent, and that there are naturall causes not only of this but of many other the like things, (without any suspicion of Magick) Nature its liberall mother doth dayly confirme by many experiments; amongst the rest (which may worthi∣ly be remembred) the conservation of the vitall spirit, from the appul∣ses of the generall spirit of the whole World; which according to their con∣stitution by the definite coitions or con∣junctions of the stars and planets, whose influences abundantly operating do argue a synaphthis and contact of, and with the Planets in these things. In its 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or appearance, only part of the Mumie of the Wound (and that very little) adhere•••• to the weapon, yet being cleansed with the
unguent, communicates the whole acquisited cure by a sympatheticall virtue flowing from the animall and vitall spirit of the Mumie, to its Consociate or syngennicall faculty in the veines of the very member through the sudden mediation of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or great spirit of the World, which penetra∣teth and extendeth all things; so as the curing of the part of Mumie in the instru∣ment, so is the redintegration and recovery of the whole Mumie in the part wounded; and contrarywise, the affliction or malady of the same cleaving to the Instrument, is the trouble and pain of the same in the wounded man.
From which kind of sympathy I presume it proceeds that the carelesse burying of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or secundine (pertaining to women in Childbed) and of other things (excremen∣torum item alvinorum, &c.) parts of the Mumie it self, being individuall, do by unskilfull and ill usage presently endanger the whole individuum. So the zenith of a young maiden cast into the fire, is said to stay the fire, but with damage to the Virgin, because it ought to perish. To which may be added that old wines work a new in the vessel, their Lees rise and are troubled at the same time, when the Vines spring and shoot forth their branches.
This Anempodesticall virtue (being of the same inclination and condition of Mumie flowing in the very stars or genius of things as in a kind of center) may be pro∣perly and truely said to be the cause of all manner of strange and wonderfull Anti∣pathies, as of occult and Magneticall cures, of Plants springing and budding at the same time in sundry places of the same Climate, blossoming and bringing forth fruit, and other the like effects: of which there are many examples obvious, shewing the true and adequate causes.
For by what reason, when one Heliotropium turning towards the beams of the Sun, should all other of the same kinde do the like? and whē one Lote erecting it self from the bottom of the water at the rising and setting of the Sun, all other kinds of Trefoile in the same Hemisphere move in the like manner by the fame virtue? Or whence cometh it to passe, that many which are born in the Novilune or new of the Moon have en equall impo∣tency and imbecillity either in their bodies or mindes? Or from whence is it (as Mizaldus observeth) that the fat and flesh of a Bear taken and kept close in Troughs, or other convenient vessels, do increase at the same time when as the Beares lying in their dens in the Winter time do wax fat? Or why
doth a Womans milke agitate and prick in her breasts at the same time when the child (being absent) for want of it is dis∣quiet? Why do the Pease sowed in the New of the Moon in severall places, con∣tinually to the end of the Harvest blossome, and yet never bear? And why also should that disease be fatall to many thousands that hath been mortall to one man? And that (as English Histories report) an Aquula or water prepared only for the purpose, did signifie and present the condition of the Kings Sonnes Oliverius and Artus, not∣withstanding they were many miles di∣stant?
Or as some have beheld two musicall in∣struments so proportionated that the strings, of the one should sensibly move with the sound of the other, and non to stir at the sound of any other instrument? What should be the reason that bloud should gush forth from the body of one slain, when the Homicide is in presence, and as it were point him out? Or that the Ellychnium or match of a Lampe fired by a singular Artifice should certainly predict the dis∣ease and death of the person (though far distant) whose bloud is adhibited or applied unto it?
I speak not of the Magnetisme of the
Electrum (or Amber) which though shut up in severall boxes, hath the same virtue of transferring and conveying the secret inten∣tions of the mind unto those who are ab∣sent and far remote: Nor of the Sambucum (or Elder) which hath the same, if not greater, virtue against the falling Evill, whose berries do increase and grow some∣times by the putrefyed bodies of dead Sparrowes and Magpies, and sometimes by their excrements or dung: Also the root of Tamarisk steeped in the urine of one that hath the yellow Jaundise, and afterward burned in the fire, cureth the same. And the hearb Condyloma (or Mullein) applyed to the diseased and cast into the ayre, doth admirably cure the Haemorroids. And also that there is sometimes a lesser, some∣times a contrary quality in Vegitives of the same species; which may likewise be said of the dispositions and natures of men, borne under either equall or different Ascendants or Climats.
The true cause of all which, is the har∣mony of spirituall Mumie under the certain stars or genius of every thing destined and impowered by sacred providence, by whose excelling strength and motions all subor∣dinate things enjoy in every part alale∣gicall and true proportionall virtues, un∣lesse
some hindrance by accident (as by the impurity or inequality of the matter) do intervene.
So that hence is the diversity of things of the same species, according to a greater or lesser power, for they may hinder all the Celestiall influences by the confusion and inhability or impotency of their matter: Hence also springeth that proverb of the Platonists, The heavenly influences operate ac∣cording to the merit or goodnesse of the matter, and those things in which the Idea of the matter is most predominant (viz. which have a greater similitude to the things separated) can more properly operate the like virtues and effects as the separated Idea.
This is the very reason, and true Philoso∣phicall cause of the sympathy of things, to which all other (unlesse made Appendices to this) that have been with much study in∣vented, and with great applause received, must necessarily give place.
Heare what Scaliger sayeth (a man of that accurate judgement that I should scarce beleeve he could be deceived)
It is cer∣taine (sayeth he) that there are some things which are common to species, and therefore are inforced to a certaine Congruency; and so there are certaine
distinct qualities or contrarieties of kinds, from whence proceeds different species; and these are the originall of Sympathies and Antipathies.
But if a genericall community be the adequate cause of sympathy, how comes it to passe, that all species of what kinde soever, have without order the same con∣gruency amongst themselves? I speak of the ••••vocall genus, for all species have not equally one and the same affections: For example; suppose the species of the Equivocall genus were here to be under∣stood; then the sympatheticall Cancer would not be rightly an Animal, as other fishes, without that Sympathy: If also in∣congruent differences of Genus's, be the cause of Antipathy in Species, (which neverthelesse would be manifest (petitio principii) to affirm what he doth not in the interim tell in what the difference consisteth) how cometh it to passe, that all species of this difference are not Anti∣patheticall? As for example; one Antipa∣theticall affection of a man being common to every individuall man, why (seeing e∣very man equally participates of the form of difference) should they not have princi∣ples tending to those contrary affecti∣ons?
Therefore the Philosopher seemeth un∣wisedly to carp at the Physician, yea, by his favour, I may say) unjustly; for, ••hough he endevours to refute Fracastorius, to whom, in this point, more credit is to ••e given) or makes at him as it were with severall passes, yet they may easily be put by, or avoyded, if we shall understand by the conjunction of form in Sympatheti∣cals and their propagation (which Scaliger doth chiefly oppose) not the form as it is distinguished from the whole matter and substance, but the species out of them springing and arising together: and by the conjunction no other thing then the pro∣motion and mutuall application of the power and properties of it, by which it operates.
The effusion or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (emanation) of these and the like properties we shall here deliver.
Theophrastus affirmeth, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or extraction and transplantation of Mumie, may be made, and effected without the di∣minution of the thing, or the substantiall form of it; therefore it must be an Acci∣dens which must be substracted, and which is used as the means of transplantation, and that properly; its essence being not alto∣gether divided from the substance of the
thing, which with the spirit of the matter being brought to its extremest bounds, immediately with the property of the pre∣sent Microcosmicall Magnetisme, by a mu∣tuall concurrency is united; and lastly, by the mediation of the Terrene stars, and the Celestiall Spirits and Influences i•• accommodated, and by their adspiration and conjunction, through a certain occult virtue of their Constitutions it gaineth so much as before it wanted of per∣fection.
Wherefore, Transplantion is nothing else but a mutuall propagation of one thing into another, by the benefit of the pro∣perty of Essentiall Mumie duely extracted by a Magneticall virtue; and thence by their equall cognation with the stars, pro∣moted to a singular excellency and forti∣tude.
(The difference of Mumie followeth.)