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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.)
WEE shall not here inquire after the differences of Mumie in generall, for that hath been principally treated of in the ••recedent Chapter, but onely of those which fall out in the Cases of Paracelsus, which hee calleth Corporeall: These are to be taken from the nature of the Elements, to which the bodies after death are commit∣••ed; for as they by themselves have not 〈◊〉〈◊〉 like operations, but interchangeably discede from themselves with great difference; as in the fire, their fiery; in the air, their airy qualities, &c. shewing proprieties that are sometimes very contrary among themselves; so the generations and corruptions of things begun in the same and perfected, are distin∣guished by an extreme difference from them∣selves; nor are the conditions of generated and corrupted things every where the same; For example, in generated things the airy flesh of Birds is not the same with the watery flesh of Fishes, nor the fiery flesh of the Wolf and Lyon the same with the earthy flesh of the Oxe, &c.
So bodies receive a nature, clearly distinct from the diverse Elements to which after death they are committed: for when a humane body is left by death in the bowels of the earth, then it endureth an earthy & a kind of tepid putrefaction, the spirit within being suffocated, so that its Mumie is loathsome and not proper for use. So likewise a body in w••∣ter followeth the nature of the Element, and turneth into a mucilaginous or slimy kinde of putrefaction, which is also pernicious to the vitall spirit or Mumie of a thing. The fire is altogether destructive both to the spi∣rit and body, so that it wholly demolish∣eth it, and driveth out the Mumie whol∣ly, unlesse its certain degree or quantity be observed.
Wherefore there are four corporeall Mu∣mies specified by Paracelsus (viz.) of the Fire, Water, Earth, and Aire, but the three for∣mer doe (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) as it were su∣superficially and uncommodiously make up those kindes of Mumie, only that Mumie of the Aire remaineth usefull; and that is so far from being in the least degree apt for the conservation of humane life, that it is ra∣ther quite contrary, (to wit) more tending to antipathy then sympathy, and more ve∣neficiall (although forbidden by the Divine Law) then beneficiall. There are princi∣pally
two causes of this; First the destructi∣on of the whole body putrefying within it self; by which the Earth and water of the Microcosme, are forced to return into their first macrocosmicall ens; and seeing the other two Elements (viz. Aire and Fire) are the retinacle and stay of life, which on∣ly possesse a perfect and incorrupted body, therefore that presently separates from the other three Mumies aforementioned, and retires into the living body of the Macro∣cosmicall Element, which receiveth it even as the field doth the essence of the dung: we do require nothing from Mumies for the preservation of humane life, but the very life (which consisteth in the fire and aire, or more properly) is defined to be Calor and Spirit entire, therefore they retain nothing more in themselves that may be usefull for extraction.
The other cause is the same with the former concerning the elemented parts returning to the Elements; this only excepted, that it is to be taken out of those bodies that perish by the violence of the other three Elements: But here we shall only speak (and that properly) of those that dye by defect of body, or necessity of diseases; for this in respect of its decaying virtue, is not to be preferred before the other three (re∣jected)
Mumies; for although they are 〈◊〉〈◊〉 dissolved by the sensible action of the e∣ternall Elements, yet they internally co¦••rupt them in an insensible and indiscern manner; which afterward causeth not o•• a dissension, but also an intestine conten••¦on to the utter ruine, destruction, and d••¦solution of themselves in severall m••¦ners according to their degrees of pred••¦minancy: Whence proceedeth the vario•• Idea of diseases, sometimes the Drop•• from the pluviall impetuosity of Wate•• sometimes the Feaver from the Nitro-su••¦phurous predominancy of Fire; otherwh•• the Leprosie from the impression of Eart•• and many more which the Physitians o•• mention in their Pathologicall Treatis••
Wherefore this corruption of Elemen•• being quickly moved, the Mumiall B•••• same of life, and vitall spirit (their hab••¦tation being dissipated) must of necess•• cease; and transfixed bodies being af•••• this manner seised on, or surprised 〈◊〉〈◊〉 sudden death, have an unwholsome a•••• unprofitable Mumie, improper for us•• which Theophrastus calleth in the Germa•• tongue, Die Mumien der am Schelmen 〈◊〉〈◊〉 storbenen Leíber, the Mumie of execute bodies.
Which evils may be excited in these th••••
••••mies contrarily and Antipathetically ac∣••rding to the imprinted infection of every ••ody, which we may gather from those that we eaten the boild flesh of a mad Wolfe 〈◊〉〈◊〉 Dog, who presently become mad them∣••••lves; also the boyled liquor of pestilentiall ••••kasses, being sprinkled upon posts, handles ••f doors, &c. do cause a most pestilentiall ••fection; whereof there are divers sorts; that which proceeds from the Mumie of ••orceresses, from the dust of infected Sepul∣••ires, and from the Mumie which draweth 〈◊〉〈◊〉 infection from Spermate diabolicall ta∣••n, &c. Theophr. Paracels. in his Tract. 2. de ••stilitate, doth (upon good considerations) ••••ut obscurely handle this Pestilentiall infe∣••ion; wherefore seeing Paracelsus was spa∣••ng herein, we shall modestly forbear to ••eat of it, lest we should enduce any one too prone of themselves) to practise such ••mpieties.
But to the matter; a body dying by the interception of aire, receiving not tyranni∣••all or forcible impression Elementary into ••s corporall Masse, remaineth wholly unde∣••troyed, and is lesse subject to the Elemen∣••ary resolution or putrefaction, so long as ••t is preserved and kept under a moist hea∣ven, and in the Aire: And that because the evolation of the watry humour being acce∣lerated
by the aire and motion, doth pre∣serve the oily and Balsamick humor in their Essence, which would otherwise be accom∣panyed with the watery humour; And this plainly appears by wood burned in the fire (which we vulgarly call Charcoal) and in flesh smoaked (in the chimney or otherwise) by which means they are more durable, and also retain their alible and nutrimentall juice entire; from whence they are usually had in great request.
Thus it happeneth that the Mumiall spi∣rits suffering extremely by the present evill, are drawn and retired into their chiefest (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) ripenesse and perfection, and are powerfully, and exactly commiscera∣ted with their most internall substances; as a living body is more capable of any faculties, so after death being indued with this Balsamick potency more internally, more powerfully resisteth the putre∣fying habitude of the Elements, and defendeth it self against all encroach∣ments of adulterating corruption. For the clearing of which there are diverse arguments; (for instance) bodies dissected into many parts (though they have not se∣verall spirits, but inclused) do contrary to their nature leap and stirre up and down with severall motions; insomuch that they
are vulgarly esteemed innocent and not able to die while the sun is above the Horizon: And sometimes a dog is observed to bark (as it were) and make many motions, his heart being cut out, as if he would tell Aristotle he was deceived in his opinion, when he said the heart is the first that liveth, and the last that dyeth.
Moreover, the Balsame is not necessitated to depart from the body or habitation of the spirit, or vitall Balsame, so long as it remaineth entire and unhurt, in what part soever it is so irresoluted or resolved into its Elements; and therefore nothing is here dere linquished or separated but the anima∣ting rationall soul, or the informing form of man, whose presence gave a difference to every thing specifically; for a man being defunct and reduced into Mumie, is no more a man but equivocally; and the vitall spi∣rit, vegetable, naturall Balsame, the Symphysis, and with it the exuberancy of the occult powers, in such a body suffer no damage.
Therefore the Aereall Mumie only of the Microcosme, being extracted and separated for the preservation of the health of man, (and for many other uses hereafter specified) is approved of; so that the person or sub∣ject during life was perfectly healthfull and found, without any troublesome passion,
or essentiall constitution of parts or offen∣ding faculty, which may occasion any Mumiall imperfection, for those procure an Antipatheticall operation.
PAracelsus in many places wonderfully extolleth and openly professeth that the Balsame of the Aereall Mumie of the Mi∣crocosme doth preserve the health of mans body, because it most powerfully resisteth all sorts of poysons received; it expelleth the contagious intoxication of the plague, and many other diseases: And that (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the efficacy and vir∣tue, in perfection of Aurum potabile, and of all other things of the greater world, even of the Philosophers Stone, may be ga∣thered and raised from it: wherefore I sup∣pose it requisite to unfold this mystery more deliberately, and more accurately to set down the Extraction of it: In the pursu∣ance whereof I finde that this Aereall Mumie may be separated & extracted several waies; as following.
First, it is performed by the way of Pu∣trefaction and separation of Elements, and their combination, so that from thence ariseth a new body in respect of the difference in its members, the Mumie being extracted hence retaineth all its former properties whatso∣ever, and is most ready to assist them in ano∣ther.
Secondly, the Extraction of Mumie is perfected after the manner of Quintessence, of which in our first Tract, &c.
Thirdly, by the destruction of the Body, and afterward transplanting the spirit of the Mumie into another vegetable body.
Take these three Extractions particularly handled for their better explication and ex∣position in the Tractates following.
COrporeall Mumie is to be taken when as the substance adhering to every mem∣ber, (viz.) the liver, lungs, or the whole body, (by which is understood the flesh and bloud) do putrefie during the time of a Philosophicall moneth in a viall Hermetically closed, that it may have (as it were) a mucilaginous form: the Muccago or filthy matter being wrung or drained from it, must be laid in dung to putrefie a Philosophicall moneth, that so it may be reduced into a Spagiricall Embryon; let the water be separated from this Embryon matter in Balneo Mariae, and the aire in Ashes; The water being again powred on the residue, and the signature duly interposited, let it pu∣trefie another moneth in Balneo Mariae; then must the Water and Fire being extracted to∣gether by Ashes, the Water being separated from the Fire through Balneo Mariae, and rectifying the Fire apart by Ashes: This will so separate the Elements (though the aforesaid Embryonian Earth may yet require another purgation) as if they were resolved into their three principles. After which let
that Foeculent and drossie Earth be reverbe∣rated or boiled in a close vessell for four daies; then let the Element of Water be di∣stilled by a Balneall temper, that it may only consume the heterogeneous humidity; the resi∣due is to be perfected by Ashes.
The water that floweth upon the rever∣berated Earth boyling in Ashes, must three or four times by a strong fire be repelled and forced out, so shall it appear more pel∣lucide and clear, and will be rectified with the proper Earth by the same work.
In like manner perfect the Aire upon the Earth by cohobating it to a purity and reaso∣nable sapor.
Then proceeding to the Fire; let that mixed with the Water, be put into a place fit for putrefaction for some few daies, so shal the Empyreuma (or drosse of the Fire) be abstracted from the water by an Arenari∣ous or sandy kind of distillation; then se∣parate again the Water from thence in Balneo Mariae, afterward place it to putrefie for some three daies mixed with the Earth; then distill it by the Sand in a strong fire, and the fire will rise up together with the Sand, which is to be separated from the Water, the fire remaining in the bot∣tome.
Pursue the same Infusion, Distillation, and
Separation from this Element of the Earth, untill nothing of that Fire remain in the bottome; the Water at length being sepa∣rated (after it hath been divided from the clear Fire remaining three dayes) must be abstracted from it throughly by Balneo Ma∣riae; the Fire at last being reduced to the Calor of Ashes; this will sublimate this laborious rectification being of a more weakly operation: For thus by cohoba∣tion the Airy Balsame from the Water and Aire, will be conciliated to the Fire, and the Fiery Balsame by Fire to the Water; so that the last Liquors will be respondent to the two first Principles, Mercury and Sulphur; which afterward being rectified by a circular motion will return into their proper Center, (viz.) the Mercuriall Li∣quor with the Sal, but the Sulphur cir∣culating by its self will passe into its own Center.
The third Principle must be perfected according to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or operation fol∣lowing, viz. the reverberated Earth bea∣ten upon Marble must be steeped in four times as much of the Water separated in the first distillation by the Balneo, and must again be coagulated by Ashes, and so to be continued untill the Earth shall have throughly sucked up the Fire, (for it will
be sublimated to the likenesse of Snow) so the more impure part, as the Tares sowed in the field of Nature, hindering the juncture of familiarity and concord, shall be wholly relinquished and left re∣jected.
Which earth being refined by sublimation, will truely make the third principle (viz.) Sol, which is the Mater into which the other two (Mercury and Sulphur) are to be perfectly received as the procreating Spermate of Man and Woman, being appointed and approved for a new and admirable increase, containing in it self the Portracture and Nature of the whole World: (I mean of the Tincture ex∣tracted out of the Microcosme) and therefore called by the name of the Microcosme or little World, but rather by the title of the Micro∣cosmicall stone of Philosophers, seeing it a Medi∣cine for all diseases.
A Third Extraction is of Aereall Mumie or of the Balsame of the body prefocated and this must be done by the means of Trans∣plantation.
First, let the Mumie being mixed in 〈◊〉〈◊〉 fourth part of hot and dry earth be dissol∣ved in a close vessell for a month, or untill i•• hath a mucilaginous form, then put in the seeds of such plants whose virtues are effectuall against the diseases you would have cured, viz. for the Plague Antipestilentiall seeds; for Feavers the seeds of Plants contrary to them, and so of the rest; so leave them in the open ayre while they begin to sprout and grow; for the magneticall virtue of the seed and its spirit swelling in it, doth not only answer in proportion of Ayre, but the same (although often changing its nature with the spirit of it) doeth as it were nourish the inward Balsamick spirit of the Mumiall Earth, and so while it thus vegetates it will associate the spirituall virtues and properties of that same Mumie with it selfe con∣tinually.
Moreover, the Extraction of the same ••arbe skilfully mediated with the spirit of ••ne, after the manner of the Quintessence ••d Magisterium, will be very commodious ••••d usefull for the conservation of health, ••d repelling of many diseases. Which ••••••stery of Transplantation is more amply ••••dled in the subsequent Chapter; And al∣••••••ugh many reasons may be given for ••••••••all Extractions, yet I shall only here lay ••wn Three as most principall and requisite 〈◊〉〈◊〉 shew the potency and operation of the ••ore secret Medicine; the rest (through the ••••••rt and Alembick) I will leave to the ••rofessor.
THeophrastus Parac. (in his Book de T••••¦pore) having finished the four sorts 〈◊〉〈◊〉 Corporeall Mumie, as in the former Series; ••¦scendeth now to a more mysticall and adm••¦rable Mumie as he expresseth in these word Quod insuper alid Mumia deture vivo existen•• corpore, vel exquavis ejus parte, integris & inoffens•• iis permanentibus, extrabenda, &c. There m•• be also another Mumie extracted from 〈◊〉〈◊〉 living body, or from any member or pa•• thereof remaining whole and entire, whi•••• will cure many affections (otherwise inc••¦rable) by a common and easie way, b•• which, as by a naturall and wholeso•••• Philtre, a loving and mutuall complacenc•• is procured between a man incensed again•• his wife; and many other excellent expe¦riments are found in it, though some ig¦norant and evill disposed people will no•• grant any such thing in nature; who•• frivolous arguments and sophistry bette•• experience hath consuted. These (Expe¦riments) have hitherto been much con¦cealed
from the most learned, and notwith∣••tanding have been used by the Rusticall and ••••mon people, of whom some by this Mumie ••••ve caused their Heards, Geese, Hens, and ••••geons to love them, others have (with like successe) given it to Dogges, Falcons, Stags, and Lyons, by which they have been ta∣••ed, and also by the proper use of this ••••y have perswaded and allured wilde ••••sts into their nets; which mystery of ••••e Magnetisme I intend not in this place ••••ther to enlarge.
The same Paracelsus (in lib. 4. de Origine ••b. invisib. toward the end) speaketh thus, which for the benefit of the matter and ••elegancy of the stile, I have here recited in ••is own Language.) Ran die Sondurch em ••lass schetnen, unnd das Fewr durch den ••••en geben, unnd beyder Leib bleibet ••••aussen: So can auch der Leih seine Krafft ••n die Weite geben lassen, unnd still liegen ••••ss wohl als die Sonn durch dz Glass, und ••ompt doch selbst nicht dadurch: Drumb ••ird dem Leibe an sich selbst nichts zuge∣••essen, sondern den kraffte die anss ihm ••ben, ingleicher Weise, wie der Geschmack ••on eim Bisem, dess Leib auch still lieget. Also find auff den Grund die Bielfeltigen Experimenten in Mumia erfunden worden, dass man sagt das Lheil am Menschen ist gut
dazu, das ander ist gut zu den Dingen, dabon ich bie nicht schreiben wil, biss ich zerlege die Mumien in der Himmischen Schuel, in welchen Orten erklaret werden die Ding, so euch hie werden gebresten, denn fie haben so grosse Mysteria in ihnen, dass fie eines trefflichen Buchs wel bedurffen, &c. (which is thus rendred) If the Sun can shine through the Glasse, and the fire shine through the Fur∣nace, and the bodies of each is not neer, then the body also can ejaculate its virtue though it lyeth still and comes no neerer then the Sun doth to the Glasse, for it doth not passe through the Glasse: And consequently nothing is attributed to the body but to the virtues proceeding from it, even as the sent which the Mosse affords, whose body lyeth and stirreth not. The like Experiments were found in the Mumie upon good grounds, whereby it was known that some part of man was good for such a thing, and some were found to do good otherwise; of which I intend not to write now, but refer it to the Schooles, when Mumie shall be Anatomized in a heavenly manner, where such things shall be further declared, which you now stand in need of; for there are con∣tained therein extraordinary Mysteries, whose de∣monstration would require a great Volum.
Which words of Parucelsus do excel∣lently describe that Spirituall Mumie, and other Sympatheticall and Antipatheticall My∣steries.
He demonstrateth the true foundation and use of the Mumie (according to its do∣ctrine) under the example or type of the Magnet and Iron, by which virtue the Magnet doth alliciate the Iron unto it, shewing by it the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or true extraction of Spirituall Mumie and its hidden faculties (of which further hereafter, though he doth somewhat obliquely and obscurely expresse himselfe) by handling the thing it self, and founda∣tion thereof in these words, Spiritum Mumiae nullius usus esse, nisi mediante vivo quoclam cor∣pore; that the spirit of Mumie is of no use unlesse to a living body: which some may seem to enforce from the 29. Psal. For what profit is there in my bloud, when I descend into Corruption? Although many may suppose little or nothing is here meant of Spirituall Mumie, yet if any one will narrowly search into it, by comparing truth with truth, he may (by a more diligent enquiry) finde out the true concordancy of the Magnet and Iron, with their properties, nature, originall and virtues: After which he will easily know how to apply the (mentioned) Example to the present purpose, and also 〈2 pages missing〉〈2 pages missing〉
formes of different species are received in one and the same subject: We have an Example of this in the Lithopaedio Albosii, and also in Coralls, Metalls, and in diverse Mi∣neralls, bearing the figures and likenesse of hearbs and other things: Now each forme (viz.) the Spirit or Theamedall forme by reason of its Lapidary Murcury, and the Martiall Spirit by reason of its Martiall Mercury, (in some measure) is received into the society of the Lapidary Mercury, to which the spirit of the Celestiall motions particularly qualified is a faithfull and impart all con∣ductor and coadjutor; for the substances, formes, and innate powers of the Terrene existences depend on the assimilative aspect of the heavens; and therefore they both are mutually inspired by the Celestiall influences, and corrivally received into the love and bosome of the aforesaid matter.
Arte poli vinclisque nova ratione paratis. Thus heavens conspiring, Art doth prove A new found way to fetter Love.
When as the Twin-husbands having happi∣ly celebrated their Nuptialls, (with their aforesaid Spouses) by the consummation of this Marriage, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or more predo∣minant Sulphurous Martiall Spirit endued with
a wonderfull mobility, subdueth and more internally possesseth the whole Mercuriall Lapidary liquor, the Metall merely proper be∣ing absent, & the Theamedall spirit but weakly resisting and impotently endeavoring the performance of the same duty: On the other side the Lapidary Mercury by its cog∣nation or affinity with the inclosed par∣ticle of the Martiall Murcury, doth not only affectionately retain the Lapidary Spirit, but also the Martiall, and coagmenteth the Metall into a Lapidary body, by the mediation of the Sal; for the greater part of Mercury is La∣pidary, the lesse Metallick.
Thus the whole Concrete is not alike, neither Iron nor Stone, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Herma∣••hroditicall or mixture of both, but yet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in such proportion, that the Lapidary Mercury may obtain its naturall matter from the Lapis, and its spirits from the Iron, the rest being permanent & existent in it in the same quality, but in a lesse quantity and efficacy.
This is the History of the Naturall Magne∣lick generation, from whence are the very principles and reasons of all its proprie∣ties; For in that it attracteth Iron, or is attracted to it in respect of its more massy (and ponderous) body, is because the Sul∣phurous Martiall Spirit being of a moveable and noble nature is intricated in an improper 〈2 pages missing〉〈2 pages missing〉
the more powerfull one faculty is, the weaker is the other; and contrarily one of the Contraries being setled, the other is re∣moved.
Lastly, whence is its Conversion to the North? briefly hence; The heaven in that part of it, the Ʋrsae cauda (vulgarly called the Tail of the lesser Bear, or any other Starre) is the principium of this particular nature in the Magnet, comprehending the reason of its whole being, as the Moon of the Selenite stone, the Sun of the Lothes, and other Heliotropiums; or in a certain sense the Sea is the cause of all other waters; therefore the Celestiall Spirits flowing into the Rudiments, Complements, and Suppli∣ments of this Creature more abundantly by reason of the immobility of the Polary stars, of which also the contrariety of the mobible Aire being a cause, is of such nota∣ble concernment, that they continually have the same motion of the Starre about the Earth; (which if you desire a more nar∣row inspection, it is sufficiently experi∣mented in the Tract of the Loadstone) and so that in whatsoever adversity or exigence they are, they naturally desire to escape and recreate themselves this way, by which there is a conjunction with the familiar symboli∣call and chiefest Celestiall Spirits, and a mu∣tuall
and natural inclination with all other Elements and Elementaries.
Hitherto sufficiently of the Magnet; where ••••rst we must note (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) ac∣••ording to its progression, that the Magneti∣••all Attraction proceedeth from the Sulphurous Martiall Spirit, and the Coelestiall influence pre∣lominant in it.
Wherefore it will be necessary and conve∣ient to the exalting and extracting of the ••••burous spirit of the Microcosme, to try it by a Microcosmicall Magnet bearing affinity with the Martiall Magnet; as in the subsequent Chapter shall be more largely declared.
〈2 pages missing〉〈2 pages missing〉with it; so the generation and Principia of the Microcosmicall Magnet is to be sought (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in the Excrements of the Entrails aforesaid.
The familiar nutriment of our nature being singularly ingested, and reduced by the Arches into the Materia prima or first matter, that liquid and Mercuriall substance, (for whither else can they more commo∣diously apply then to the said Lapidary Mercury) For those things which the sul∣phurous spirit of the Microcosme doth so much traverse up and down, being liquid, doe cleave unto the embracements of the su∣periour intestines, and associateth with them though contrary to it self, no other∣wise then as the forme doth with the mat∣ter, is at length deduced through the Mo∣nocle.
This Conjunction being made when as they shall draw the Magnetick powers and faculties of its Microcosmicall sulphur, even as the Lapidary Mercury did the Spirits of the Martiall, doth not only deserve the name of Mercury by its Analogie with the Lapidary Magnet (so called) but may most worthily be termed the Microcos∣micall Magnes.
That this is truely so, appeareth by that
the Microcosmicall Mercury indued with the said spirit, demonstrateth that Magnetick nature, dignity, and use by many various and wonderfull wayes, which is conspicu∣ous and clearly exemplifyed by that extem∣poraneous sympatheticall Ʋnguent which is not unknown to many, especially to Military men; for it is generally esteemed the most ready (Cure), the Instrument or Weapon only that made the Wound being duely a∣noynted with it, wonderfuly mitigateth, and also healeth the Ulcer or Wound: So in the very Magnes of the Microcosme (being diversly disposed) sometimes it strangely stoppeth the violent solutions of the belly, and (amongst which) sometimes the Dysenteria or Bloudy∣flux, which if it be Epidemicall it hath its descent from above, and sometimes it great∣ly provokes them: And this is generally observed even by the common sort of people the said Magnet being burned or fired either by throwing burning Coales on it, or else by burnt Wine and pepper together, sprink∣led upon it, doth with as much torment afflict the Nates depositoris inciviles, as the burning Coales themselves, were they apply∣ed to the same parts.
Of which saith Paracel. (in Tract. 1. de modo Pharmacandi:) that the aforesaid 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈2 pages missing〉〈2 pages missing〉
spirit of Man, (according to their severa•• natures and proportion) draweth with as muc•• alacrity and aptnesse, as is before specifye•• of the Attractive faculty of the Loadsto•• to Iron, (viz.) from the well and soun•• part a sound and well disposed Spir•••• from the diseased a languishing Spirit in∣fected with that disease, as this Conjun∣ctive appetite is naturall to every thing•• its like; and there is an easie solutio•• of the parts of a subject when as like 〈◊〉〈◊〉 drawn by power of its like; in which respe•••• that of Heraclitus is not absurd, Omnia fieri p•• amicitiam & per litem, all things are do•••• by amity and strife. Of which more amply•• in another place.
IT is affirmed before from Theophrastus, that the Spirituall Mumie extracted from ••••e proposed Magnes, is of no use, neither ••••n it effect any thing, unlesse a live body or ••••getable Animal doth intercede, & not with∣••••t reason, for seeing the virtue must only ••••sue out of the body, it would be more ••mpotent and uncapable of procuring effects worthy its originall; for nothing operates beyond its species and degree; therefore it must of necessity be invested with such a substance, whose interiour Anatomy accor∣ding to the harmony of the Heavens doth as much agree with it as its former sub∣stance from whence it was extracted, or whose condition is the same with the former in the series of the Celestiall dignities; for it is most certaine and confirmed by invincible Experience, that these Terrestriall things dispose themselves in order to these Celesti∣all, and that what happeneth to one by the virtue of the Celestials, that presently by the concordancy of the superiour (powers) is 〈2 pages missing〉〈2 pages missing〉
unto it, and transferred into some vege∣table subject capable of the vitall power o•• increasing it, might by its spirituall attractor•• virtue be continually augmented.
To which may be answered, that al¦though the Magnes of the Microcosme wil•• extract some part of the spirituall, yet i•• will not do it sufficiently, nor so much a•• is necessary for transplanting or eradicatin•• diseases, but this translation to anothe•• body will make it lesse operative, being ba¦nished from its own: Of which more at larg•• in the ensuing Procession (being a continuatio•• of this Extraction.)
Take Magnetick Earth, into which som•• spirituall Mumie being received by f••¦mentation, let it be inseminated into seed•• or implanted into some hearbe prope•• for the disease and member you woul•• Cure; as
For the
••d so in the rest, by adhibiting their pro∣••••r guides: Let them grow and vegetate in ••••e open Ayre, and so the Attractive proper∣••y will wax much stronger, and through 〈◊〉〈◊〉 vegetative nature, will wholly draw and ••••ck up the Mumiall spirits, Sympathetically and Antipathetically, by the benefit of the ••••it of the World; and through the means ••f the seminall quality of its species, (if its ••roper form should degenerate) it will re∣••••in and keep its properties without any ••ifficulty: And this proceeds from the ••ongruity of forms in both; namely, in ••••e member administring Spirituall Mumie, ••nd in the seed or plants conforming to it; ••herefore, if the infected member be weak, ••••e impotency thereof will be transferred 〈◊〉〈◊〉 the seed or plant; if it bee naturally ••••ong, they will also, after their man∣••er, participate: And this is readily per∣••••cted by the meanes aforesaid, as a kinde of Magicall allurement and preparative, which is apt to receive the Celestiall infu∣s••ions.
But it is to be observed, that the plants ••r fruit must be diversly ordered (that they may the more easily work this ef∣fect) and accommodated to the nature and severall conditions of the Disease: As for Example.
〈2 pages missing〉〈2 pages missing〉of the vitall World, through the Rayes of the Stars opportunely applyed. (But to our purpose.)
It is now carefully to be looked unto, that the hearb or tree with which the Mumie out of the sound member is mixed, may not decay or be cut, but that with all care it may be preserved alive and growing; there∣fore that vegetable species must be transplan∣ted into the very kernell, neer the root of a shady and green tree, the hole being firmly closed up again, that so the moysture of it may more properly be exhausted, and by apply∣ing every thing rightly, the operation may the more effectually succeed
And it must also as carefully be observed, that the fruit or tree into which the disease is transplanted, do not grow up too suddenly and rankly, (which often happens) for such superfluous vegetation is dangerous, and hurtful for the member: This may appear by the example of Hair, which is often transplanted into a Willow, that it may grow the faster, nor is it without successe; but when they are left in it beyond their proper time, be∣ing not cut down nor burned, that over rank and moist vegetation oftentimes proveth hurtfull to the brain and eyes, especially to the latter; which is also dangerous to any afflicted or troubled with Phthisick and Fea∣vers,
(while they happily think themselves ••••ure;) which onely proceeds from this er∣••s, that they improvidently place their ••••nies in herbs and trees of a rank or too quick ••••tation.
Also, you must carefully provide, that 〈◊〉〈◊〉 choose a species temperated according to ••••e condition of the person or member in∣••••sted, that so it may rightly perform its ••••ty.
Which proportion of generall harmony ••very commendable: As for example, the ••ake eminent for its duration, and of a slow ••••th, is therefore most proper for the teeth ••f Children (shedding them the first seaven ••ears) to be transplanted into, to avert any ••iseases from them, during their whole life. ••or with lesse reason against the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or ••••stennesse of Children, a wedged piece of ••••cke is taken, with a certain quantity of ••arley corns, upon which cause the Childe ••o make water for some few dayes, then dig from under the Oake a handfull of fresh Earth, ••nd mingle it with the Barley; after which, ••it a young Oak, and put the Earth mixt with the Barley together into it, and also the aforesaid wedge of Oak, not without a my∣sticall Mumiall reason, like this of ours; which may likewise occasion the commen∣••ations of that Shrub, which is said to be 〈2 pages missing〉〈2 pages missing〉
from Antiquity, (namely) a Bath made o•• the blood of Infants, for curing the Lepros•• and to restore corrupted flesh: So that th•• (without cause of injury) hath rendre•• certain Kings hatefull to the Common peo¦ple.
For it is both detestable, improfitable and noxious, in respect of nutrition, to receive the parts themselves, and humane blood into the body; for, illud quod nutrit, non plane corpori debet esse homogeneum, that which nourisheth ought not properly to be homogoneall with the body; because some∣times a like thing causeth evill effects; an example whereof we have in Faustina daugh∣ter of the Emperour Antonius, who drin∣king the blood of a Gladiator, whom she af∣fected, it wrought, in stead of love, a strange hatred, (as Julius Capitilonus writeth:) And that Roman (of whom Schrammius spea∣keth in Fasciculo Historiarum) who drinking the blood which gushed out of his owne vein, wonderfully forgot that Learning which before he was exquisite in: I might also instance the blood of a Cat, which sometimes having been drunk, did infuse a strange madnesse, with a Cats gesture and yawling. Many other examples might be produced of this nature.
Therefore, if it be required to give Mu∣••••e extracted from another, to any man, the ••••fest way is to prescribe the whole fruit in∣••reased by that transplantation to be eaten or drunk; or otherwise, give the Essence of it extracted by the benefit of the spirit of Wine; both which will be successefull: Whereof more at large in the Tract of Love and Amity following.
〈2 pages missing〉〈2 pages missing〉must be esteemed the first Cause; whence i•• the first and principle motion of all things And (in lib. 1. de Generatione) he saith that the Heavens was accompted by the an¦cient Philosophers) for the Progenitor, or fir•••• Parent:
Nor doth subtle Scaliger (in Exere. 6. 〈◊〉〈◊〉 Subtil. Sect. 2.) unfitly argue against Pr••¦clus, That Nature is a Sublunary power; bu•• in this it differs from Nature, that the u••¦versall Circuit of Nature is never compre¦hended; Nature being the Motus principium and Motion being above the Moon, no movin•• thing can be equall in power with the Mover•• but he saith truly, that this power is no separated from the Celestiall bodies; that is distinct from those powers from which the•••• our affections proceed; wherefore, accor¦ding to their Power, Concursion, Mixtion, an•• Alienation, it hath a diverse Creation, Existency and Dissolution: What else is this, but th•• motus principium to be in those Celestials and that the Heavens have power to effect all things?
Thus strengthened therefore by the Authorities, I may presume with Fernel•• the Physician an excellent Philosopher (in 〈◊〉〈◊〉 de abd. rer. Caus.) gravem eorum esse stupid•••• tatem, qui sidera nihil in aera nisi calorem an•• frigus, imbres aut siccitatem lumine motu{que} s••••¦ducere
contendant; that such are very igno∣••••nt, who would enforce upon the Stars •…•…ely a power over the Air, of causing Heat 〈◊〉〈◊〉 Cold, Moysture or Drought by their ••ight and Motion; if by their good Con∣•••…•••…ution they do defend and preserve the life ••f all things; why by their evill disposition •…•…y they not discomodate the like? Thence 〈◊〉〈◊〉 say) is the first and chiefest health and con∣•…•…rvation of al things, thence also proceedeth •…•…ath: Those therefore that are unskilfull 〈◊〉〈◊〉 this Contemplation, do wholly abrogate 〈◊〉〈◊〉 Causes and Powers; and deny them, as if ••hey were not, contrary to the testimonies ••f Reason.
Neither are these (powers) received in the ••ublunaries by that universall and equivocall ••ower of the Heaven, which is drawn by all and every singular thing more or lesse, ac∣cording to the various preparation and con∣••itution of their Nature, to which action ••hey chiefly respect, and seem to govern over these Sublunaries by their Light and Motion: ••or the same operation, and especially of ••his, and of every singular part of it (of such the natures and species are for the most part diverse) cannot be denyed to be ef∣fected by their Influence and Aspect. Neither do the virtue or spirit of the Celestiall bo∣dies alwayes perform their work by inter∣mixing 〈2 pages missing〉〈2 pages missing〉
at the rising of the Sun, at what time the Cock is observed more earnestly to crow; which alteration the nature of the Cock doth more sensibly and accurately appre∣hend then any other Creature, because in the series of things every one hath its de∣pendency from a certain Star; the Cock is properly and especially constituted in the Solary order.
In which sense the opinion of the Saracens would not be so ridiculous and contem∣ptible, who feign that there is a great Cock in Heaven, whose Crowing other Cocks here on Earth do only hear, and indeavour to imi∣tate as often as they hear him Crow. And that of Plato I conceive in the same so••••e, (viz.) that in the Earth the Celestiall bodies are in a Terrestriall condition, and in heaven the Terrestriall bodies are in a Celestiall dignity, &c. Also according to the Phi∣losophy of the Pythagarians, the Stars are great Systems containing in themselves whatsoe∣ver we have in the Systems or compasse of the Earth, Aire, and Water: To which that of Paracelsus agreeth in Tract. 1. de pestili••. Ause dem Syder ischen Leben ent springet dash Thierische Leben dese Menschen, alle•• matu••tieh auss Eigentschafft und Krafft dess Himmels, Als i••r sehet an dem Haan, der schreyet die Mitternacht und den Tagan,
das compt ihm alles auss dem Gestirn, Bie ••un der Haan, also auch der Mensch.
From the Sydereall life ariseth the Ani∣••••ll life; all which is naturall from the Celestiall property and quality: An exam∣ple you see by the Cock, who giveth no∣tice of the midnight, and for the break of day; which instinct he hath from Astralls: Man is in the same condition with the Cock.
For there is a double 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Essence in Man, (viz.) the body, and the life; the one is quickned and governed by the inspiration of the Heavens, the other followeth the nature of the Elements: This is not only affirmed by Iamblichus and Julianus, but by all others that have studied this particuler, in Sole omnes coelestium esse virtutes, that in the Sun is all the virtues of the Celestiall bodies: And Proclus saith, that all the virtues of the Celestialls, do meet and are congregated into one body according to the Aspect of the Sun.
Now let us speak of the Moon, with whom the bodies of Oysters, Cockles, and all shell Fish, do equally increase and decrease; and Timber felled out of woods, when the Moon increaseth and waxeth very light by reason of an accession of moisture wither∣eth, and rotteth; but being cut down when 〈2 pages missing〉〈2 pages missing〉
of humours, and commotion in the Member, either it workes not with a body of lesse activity, or is hindered by the indisposition of the subject. I have observed (sayes Mar∣silius) that ☽ ☌ ♀ doth move Physick very little. But concerning the particular qua∣lities of the Moon; see Macrobius in Septimo Saturnal. towards the end; Gualterus Ryff, in Iatro-mathematica; and Antonius Maginus de legitimo Astronomiae in Medicina usu; Theophra∣stus in lib. de Tempore; and Carrichterus; in all which, you may sufficiently be sa∣tisfyed.
These and many other Experiments doe not only prove the Solary and Lunary power, but also that al sublunary things (in what kind soever constituted) are subject to the Stars, and that they borrow their obscure and imperceptible virtues from other Planets and Stars: And it is affirmed by the most learned, that such is the constitution of the Heavens, chiefly from the various permixtion of the Planets, the cause of proper motion (as hath been formerly delivered) both men and horses, and all kind of perfect Animals, are generated from the very Elements, as from the most conjunct and adjacent matter: And likewise the more imperfect Animals as Mice, Frogs, Flies, &c. (which by observa∣tion) are generated of their own accord,
as it were in a moment, yet time hath here ••••e first and chiefest part; and many other ••••ings which we have mentioned are not ••••fected or produced but in their certain ••••me; which the Preacher confesseth (Ecclesiastes ••••ap. 3. v. 1.) To all things there is an ap∣••ointed time and a time to every purpose ••nder the Heaven; which he manifesteth ••y a Catalogue of Examples, fitly ap∣••lying that to every sigular and appointed ••••ing.
Therefore the naturall Philosophers have wisely said Motus et actionis eandem esse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••d tempus qualis sit corporis ipsius ad locum & ••empus. There is the same relation of motion and action unto time, as there is of the body ••t self unto place and time: To which o∣pinion Hippocrates consenteth (in Epidem. 2. Sect. 6.) saying all things have a solution like to the solution of the voice, and every one of these are dissolved in a certain time; for from whence is the mensuration of time but from the heavens? Therefore their power is in the Celestiall causes; as in seeds the power of those things which proceed from them are in them; and the Effectrices of the most eminent mutations, are not only in the Elementary nature, but in other things having a more noble originall: In which sense I understand that of Osea, (cap.
2. vers. 21. & 22.) confirming the golden Chain of nature; And in that day (saith the Lord) I will hear the Heavens, and they shall hear the Earth, and the Earth shall hear the Corne, and the Wine, and the Oil, and they shall hear Israel.
The heavens (I say) next to the first cause is the Centre, beginning, seminary, Architect and Archetype of all naturall things; this same reconciles the first with the last, and the supremest with the middle and lowest, uni∣versalls with particulars, diversities with diversities, contraries with contraries, like with like, joyneth, fashioneth, and perfecteth all things with all things, by a certain naturall law, (but much obscured from us by reason of its too much remote variety) as you may safely confesse, acknowledge and maintain, that all visible things are the worke, fruit, effect, off-spring, and power of Heaven, under whatsoever name or notion they are related to it.
SEEing therefore the power of the Hea∣venly bodies is so ample, according to the various ejaculations of their virtues; in which respect, the Philosopher (in 4o Physicorum) confesseth the Superiour bodies to be as the forms of those things which are contained in them; and all the substances, facies, and powers of Terrene things, depend on their affimilative countenance; which Scaliger ex∣presly concludeth, with us; whether the World had a beginning, or is Eternall: And Plato teacheth that the proper series of things, even to the last, dependeth on every Star: This truly may very well be said, that the Condition of the Heavens doe very much contribute to all kinde of proposed actions, upon whose favourable influence chiefly de∣pends our dispositions. But because we are not more ignorant of any thing, then of those which appertaine to the Heavens, as Job himself testifieth (38. cap.) in these words, Knowest thou the Ordinances of Hea∣ven? Canst thou set the Dominion thereof in the
Earth? therefore we will (though weakly summe up some particulars relating he•• unto: Wherefore, in these operatio•• wherein the heart and vitall spirit a•• Clients, the fortunate and powerfull Sun to be chosen for their Patron, and to th•• the Moon opportunely directed: Let the S•• therefore be in the Angle of the East or We•• or of the Angles of either of the M•••• heavens, but chiefly in the Angle of the Asc••∣dant or of the Tenth house, having the medi•••• Coeli above it, or at least in the Plagis (o•• Cadent) which next succeeds the Angle: Al∣so, under the Signes ♈ or ♌, but chiefly under ♌ the ☽ beholding him; for it i•• observed, that then the spirit doth so vege∣cate, that it may be able to resist the pestile••∣tiall poyson; which Marsilius reporteth to appear plainly in Babylon, and Aegypt, be∣ing Regions that are under ♌, where, when the ☉ enters ♌, the Pestilence cea∣seth.
You may likewise observe, that when ♃ beholdeth ☉ in a △ or ✶, or at least, when the ☽ proceedeth from the Aspect of one to behold another; especially, when she pas∣seth from the Aspect of the ☉ to ☌ ♃, for Ptolemy hath taught, that ♃ doth most per∣fectly agree with the ☉: As the Mansions of the ☽ in a fiery Signe, namely, in ♈, ♌, or
〈◊〉〈◊〉 she fortunately aspecteth ♃ & ☉: Also, 〈◊〉〈◊〉 applying of Cordiall things internally and ••ternally to the heart, is very expedient; and ••dyet of subtle aliments (or of easie di∣••stion) being very wholsome and nutrimen∣••ll; a frequent and gentle motion, a cleer ••nd temperate Ayre, especially a cheerfull ••art. The Naturall virtue is governed by ♃ participating with ♀ & ☽; but when ••trength is to bee increased in the geni∣••als, the ☽ & ♀ are to be chosen, for 〈◊〉〈◊〉 makes a man fruitfull and chearfull, and when therefore she is either with the ☉ or ♃, she is a fortunate Aspect: The same is likewise to be understood of the ☽, there∣fore she must not be in the Ecliptick, nor within the Rayes of the ☉ by 12 degrees, unlesse by chance she be at the same minute in ☌ with the ☉: Neither must she be in her detriment, or hindred by ♄ or ♂ nor in ☍ with ☉, nor diminished in light, nor in her slow course, she must not be combust in her way, nor in the Eight, Sixth, or Ninth house, nor in the bounds of ♂ or ♄. Neither must she be found in any of the barren Signes of ♋, ♍, or ♑: But if you cannot observe these things, however take notice of ♃ or ♀ in the Ascendant, or medium Coeli, for so they come under the detriments of the ☽, and let her behold ♃ or ♀ by a △ or ✶ Aspect: But 〈2 pages missing〉〈2 pages missing〉
Talis mens hominum, qualem Pater ipse Deorum, Atque hominum adducit.Such are our mindes, and such they must be, when Govern'd by Jove the Father of Gods and Men.
Jupiter hath so great a power over the Ani∣mal or Vital spirit, that he is said, with a Wand to Charm and Excite the minde of Man; by which they would inferre, that he is able by his Aspect or otherwise, some∣times to Dull and Debilitate, other time•• to Quicken and Corroborate the disposition of Men.
In all these things Jupiter is to be looked upon, in respect of a certain Ʋniversall re∣lation; in which one, we may conclude the faculties of the other Celestiall: Also the member of the body is to be observed, and what Signes govern the infected Member, and be carefull that the Luminaries be found in the Signe governing the Member; or at¦least wise, that such a Signe ascends the Ea∣stern Horizon.
But if you can get neither of these, it will suffice if the Moon be found in the Signe of the same Quadrant; but in the interim, not
neglecting the houres of the Planets (as they all them): Lastly, in whatsoever dispo∣••tion you elect their addicted Planets, let ••t be either in the Ascendant, or in a good Con∣••••guration to it.
The power of which Planets over certain Diseases, Maginus doth largely treat (in lib. ••••g. Astrologiae in Medicinae usu): It shall suffice ••or the Conclusion of this Chapter to set down one or two examples:
In the Magneticall Cure of the Eyes: Let ♃ be taken in the Ascendant, or in a good place neer unto it, for the time of transplanting of Mumie, which is the principall matter; and take heed of Constellations hurtfull to the Lyes; (of which Maginus in cap. 1. lib. d.) Neither must the ☽ be in Earthly Signes, or joyned with ♂, but rather in ♈: so like∣wise observe the other Patrons of this sense.
In the Dropsie; when the Mumie is to be ••xtracted, let the ☽ be in Watry Signes, not with too powerfull ♃, nor when he is cor∣porally in ☌ with her: But when it is to be set in the Earth and transplanted, let ♃ be then in his highest dignities, either in ♋, ♐, or ♍; or if in none of these, let the Signs themselves be in the Eastern Ascendant; let the ☽ be decreasing, diminishing in light; or at leastwise, let her be happily directed to the ☉ or ♂, which though it bee more 〈2 pages missing〉〈2 pages missing〉
would be too long in this place to relate) and let him procure sweat by the motion of his body, still retaining the Magnetical Earth; then, having mixt it with a little new and fertile Earth, put in it the seed o•• Magerome, of Table-rayall, or of Spike, and o•• other hearbs proper for the Brain: Afterward let them thus grow in the open Aire, and the spirit of the Brain will so be transplanted, and wil wonderfully vegetate with the Plant.
In like manner, you must order the Mag∣neticall Earth strengthened with the Mumie of the Heart, mingled with simple and pure Earth; and put in it seeds of Cordiall hearbs, as Mint, Burrage, Buglosse, or the like.
But the third, which exhausteth the spirit of the Liver, (being mixed with pure Earth before) put in to it Hepatick, Splenetick, and Nephritick Plants; namely, Carduus Bene∣dictus, Avens, (or Bennet) Rosemary, Seed of Ononis, (or Resbarrow) &c. and the spirits likewise of the same parts will betake them∣selves to it: Mingle these 3 plants or fruits in a Cucurbite, and extract their Essences by the spirit of Wine: which Essence give to any one whose favour you desire, in any thing you please; and so the Mumiall spirit extracted wil presently passe into its appropriated places, and become homogeneall and conformable to them: Hence proceedeth the same minde,
••e same affection in all things, by reason of ••is union of Concordancy.
But if the Mumie shall be extracted onely ••om the Brain, then they will wonderfully ••gree in their minde, intellect, or spirit and vital ••••culty proceeding from the Brain.
If from the Heart, they will be conjoyned 〈◊〉〈◊〉 their vital spirit and faculty proceeding ••••om the Heart.
If from the Liver, and other inferiour ••embers, then they will sympathise in their ••irit, or natural, or concupiscible and appetive ••culty, and in other subordinate things.
These Mumies of the Three principall ••embers, or the Essences of them being gi∣••••n, as they occasion a singular Union of ••••ncordancy, and a perpetuall Conformity ••••ereof; so also do they cause love, and a ••ost absolute degree of friendship; for every ••ing is most inclinable to that which is ••ost like it self.
THis hath (in a manner) the same effect as the Three Mumies treated of in the precedent Chapter, this onely excepted, (to wit) that the Mumie must be extracted from both parties, and likewise administred to both; for if any one should give his owne Mumie to his Enemy, he would be incited in a love towards him, insomuch that he would courteously present his affection•• to him, but the other would ungratefully decline him, nay, he would never desist from a deadly and inveterate hatred towards him▪
Wherefore, in this it must be endeavoured that a mutuall Concordancy be made, and that with equall passion; therefore, the Mu∣mies of both persons must be taken and in¦termingled with some kinde of fertile Earth, and implanted into an hearb most proper for such an operation; and then to be indiffe∣rently administred to both.
THeophr. Paracelsus in lib. de Tempore (besides other Authors) doth write ••••at Apes and Serpents do (with a certain ••••cret and more then Vatinian hatred) mutu∣••ly prosecute each other; and although ••is be naturall to them, as to Scorpions ••nd Mice, Serpents and Cancers, the Lyon and Cock, Cock and Buzzard, Wolves and ••heep, (whose skins made into Drums ••oe antipathize) which (besides Boetius and Opianus) Homer testifyeth lib. 22. Iliad:
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.The Wolfe and Lambe do ever disagree Among themselves, through their Antipathie.
Yet may that enmity be admirably com∣posed by means of this Transplantation (so much commended) and in stead thereof a wonderfull Complacency may be had. And the same may likewise be effected in all Creatures any way discenting among them∣selves, as by this plainely appeareth; inso∣much that the force and power of this Mysticall Philosophy, doth penetrate the very principall of Nature; so that nothing can be so naturall or obstinately inherent, but may be extirpated; or corrected, by this contrary of the same nature.
But to proceed to the scope of the matter aforesaid; In the first place, let the spermes be collected with all the care as may be, and mingled together, nourishing them with a certain refined and fertile Earth; then let them be divided into two parts, (viz.) in one part, the nutriment of the Ape, Sheep, Cock; in the other part, of the Serpent, Wolfe, Hauke, &c. let it be inseminated, &c. Afterward let the accrescency (or fruit) be given mutually to the Creatures to eate.
To this chiefly pertaineth that admired gentlenesse of some wilde Beasts and brute Animals which naturally fly from Man; so that oftentimes it is seen, that the most savage Beasts become tame and tractable,
as Nazianzen (in carmine sacro, or his Divine Poem,) in which (precepts to Virgins) he writeth, that he himselfe hath seen a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Lyon-keeper, riding on a Lyon, who being trained up to it hath like an horse patiently endured the bridle; Which Virgill affirmeth in Aeneid. 3.
Et juncti currum Domini subiere Leones.Lyons were joyn'd with one accord, To draw the Chariots of their Lord.
This hath likewise been experienced by those who have triumphed in Chari∣ots drawn with Tigers; which Silius also witnesseth in lib. 17. Of the Carthaginian War.
— Odoratis descendens Liber ab Indis Egit Pampineos fraenata Tigride currus.From the sweet Indies did descend amain Driving a Tigre in his branched wain.
Martial, of the tamed Tigre.
Lambere securi dextram consueta Magistri Tigris ab Hyrcano gloria prima jugo.〈2 pages missing〉〈2 pages missing〉
THis use of Mumie is related to the for∣mer, only this must be especially ob∣served, (which for many reasons I modestly referre to the more prudent as followeth) Quod si Maritus uxori suam mumiam paret, loco herbarum Renibus dicatarum, Ʋterinas eligere necesse sit, quales sunt: Valeriana, Rosmarinus, Satureja, Arthemisia, Satyrion foemina, &c. Virtus enim appetitiva erga viros, quatenus in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 constituta est, faeminis in matrice situatur; Proinde Spiritus Mumiae appetitivae Epatis & Renum Virilium in praedictas herbas uterinas transplantetur, ut ita ductu earundem Spiritus Mumiae Masculae in locum a natura praemon∣stratum, matricem nempe feliciter dirigatur.
Quod si vero Uxor marito eandem intentant, loco uterinarum plantis, Seminibusve, membris vi∣rilibus naturali proprietate dicatis utatur, Satyrio nempe masculo, caepis & similibus; minime gentium vero menstruo, quousque tamen audaciae non raro ab improbis & incautis meretriculis perventum. Illud enim absque dubio deleterium est, citam mortem inferens. Et quanquam Sperma virile & foemineum
in plantam quandam translata, eo quo distum est modo & artificio, pares effectus edant, divina tamen lege illud prorsus interdictum Proinde ad usum prae∣dictum illa in substantia minime revocentur; Quin potius, ubi opus est, Spiritus eorundem terrae Mag∣neticae beneficio e lumbis extrahatur.
Yet I intend not this Mystery should be common to all, or that it should be practi∣sed by wicked persons, though such an action may be done to a laudable and good end, where the Husband may the more affecti∣onately enjoy his Wife, according to the bond of Matrimony, or where the Husband desireth it for propagation sake, which cannot be obtained by reason of discord from his wife; in which case the Husband may with a safe conscience meliorate her nature, and make it more tractable by his Mumie: And this Extraction of his Mumie according to the most learned Professors of this Philosophy must be done under the Exaltation of ♀ and when she is happily aspected with the ☽ & ♃, (as I have formerly noted.)
〈2 pages missing〉〈2 pages missing〉IN the first place be sure of the Mumie ex∣tracted from the three principall members 〈◊〉〈◊〉 that thereby the whole Mumiall spirit may in some measure be in your power; (for the Jaundies is dispersed through the whole body) let it be implanted into the seed of Line, Nock-weed, Celandine, or into some other that is proper to the Jaundies, let Onysoi (by some called Asselli) or the liquor of them, be given to the Patient; into which they being laid in any vessell in hot water are resolved: Or lastly, the excrements or dung of Geese dissolved in wine, or Juniper-berries; for by meanes of all these that colorated humor is preternaturally voided by the Ʋrine: With this Mumiated urine, water every morning the Magneticall Earth, and the seeds contained in it; Afterward the seeds beginning to grow, the spirit of the Jaundise will be fully transferred into the plant; which with all the Mumiated Earth you may af∣terward cast into a River, or hang it up in a Chimny to be dryed; either of which is to be observed according to the disposition and
constitution of the body, whose health is by his meanes desired; for if the body be ••lethorical (somewhat inclining to a Dropsie) ••e seed is to be hung up in the Smoak; but ••squalid and dry, it must be cast into the water. ••y this Art there is no kind of Jaundies though otherwise incurable) but may here ••d remedy; which may be proved even 〈◊〉〈◊〉 this common experience: It is usuall 〈◊〉〈◊〉 take horses dung, some three or foure clods, ••••on which the patient having made water ••nce before, it is to be tyed in a bladder or ••••nnen cloth, and hung up in a Chimny to ••••y, and afterward cast into the fire: This experience hath oftentimes been found ••ucccessefull in curing the disease afore∣said.
〈2 pages missing〉〈2 pages missing〉ALthough the best and surest way of curing Feavers, is by diaceltatesson Opo••¦pyron, although the matter (through the neg∣lect of the Physician) be most perfectly dila∣tated by opening a vein; Notwithstanding this shall (likewise) somewhere be very usefull.
Here therefore the Mumie, both vitall and naturall, must be extracted, in the place and manner as aforesaid; yea, I could advise it might be from the Arteries; this being done, afterward mixe it with hearbs good for the blood and resisting putrefaction; hearbs proper for this use are Nettles, Fumentary, Celandine (the great) Century, Balme, Mint, Germander; let Ʋrine be provoked by the falt of Nettles, or Sage, or Juniper-berries; with which Ʋrine, the Magneticall Earth must afterwards be duely watered; and the accrescency of them must either be cast into the water or dryed in the Aire, with which the Feaver will presently consume as the same shall perish.
FIrst extract the Mumie naturally answer∣ing to the affected part; then let ••e former Transplantation into hearbs ••propriated to them follow; (for ex∣••••ple)
〈◊〉〈◊〉
Let Ʋrine be provoked by Salt of these hearbs artificially prepared; with which the Magneticall Earth must be watered to
〈2 pages missing〉〈2 pages missing〉FIrst, (as before) take the Mumie from the places affected, into which must be in∣seminated by way of Transplantation, either spotted Arsmart or Comfrey, or other hearbs favouring the affected parts; Let urin be pro∣voked by Tartar, with which the Mumiated Earth is to be watred for its better nourish∣ment: then let the accrescency be dryed in the Aire, and so the Disease will undoubtedly be cured.
Where you must also note, that this Cure is oftentimes performed by the Mumiall Mag∣netisme, although the extraction of Mumie doth not alwayes intercede: for in some cases it happeneth, that the weapon or instrument that gave the wound partaketh of the tacted Mumie, without the direction of the particu∣lar Medicine, especially when it hath remai∣ned long in the wounded part; for any thing that continueth long in the wounds, as a Knife, Nail, Glasse, is of much lesse force in a sudden transition, seeing such short time can scarcely produce any effect: Or lastly, where it is imbrewed in blood by a delibera∣tive
transmission, or by any retention of that place: And so it serveth in stead of Artifici∣all extraction, some part of the Mumie being thus compendiously attracted.
Therefore when any one is either hurt, wounded, or otherwise prejudiced in this man∣ner, Let the Dart, Knife, or Sword be thrust into the Earth, (which is the Mother, and (as it were) potentative genericall branch of all Balsams, (although by this reason that operation is of little worth) that the Mumial spirit adhering to the Weapon may not evapo∣rate; in the mean time, let the wound be bound up with the root of Mead-saffron, pounded and mingled with 3 or 4 drops of Wine, or Vinegar, or the like, for a Plaister, but the excrements (by a certain mystical virtue) is the best, or whatsoever is Balsamick and next at hand, the Weapon may be thrust into, as Lard, Balsam, Ʋnguent, &c. Yet here is chiefly to be respected, those things which are of Mumie and Ʋsnea, which indeed is the Sylloge and Collection of Mumial spirits, and also of the spirit of the World, by whose mediation the active and passive qualities do most happi∣ly concenter: Also, that which is by some observed, is no wayes absurd, in Cacoethical (or ill disposed) Ʋlcers, and old Fluxions which are continually running; that the sanies of a Wound being anoynted with Bal∣sam
or Weapon-salve, and inclosed in a Nut∣shell, and afterward hung up in a dry place under a moyst Air, will most effectu∣ally further the Cure.
FIrst, let the Mumie be extracted from the place affected, into which implant (as before) Symphytum majus, (or Walwort the greater) then hang it in the Air til it be dry; or (where, by means of the Mumial Magnes, the Mumie hath been rightly extracted) choose the Rosin tree, Cherry tree, Firre tree, &c. let the Mumie be placed at the Root, the tree being slit through the middle, and the Clift so wide, that the sick party may there conve∣niently make his transmission, which must be 3 times forward and backward, in nomine SS. Trinitatis, in quo merito omnia inchoanda & perfi∣cienda: and that especially in the hour and day of ♀: Let the Patient also freely voyd his urine upon the root of the tree; which be∣ing done, let the tree be conveniently clo∣sed up with wax; so the Hernia (or Bursten∣nesse)
being never so monstrous, having been ••ut into it as aforesaid, wil in a short time be most perfectly cured (quamvis alicubi nihil repo∣sita fuerit sanata).
EXtract the Mumie of the place offended, and let it be transplanted into spotted Ars∣smart, &c. Notwithstanding the same may be done compendiously by the root of Ground∣sill plucked up with the whole hearb, and rubbing the aking teeth therewith till they bleed; then presently setting the same root in the proper and native place wherein it was first plucked up, and so let it grow: Thus any ache or pain in the Teeth shall with great wonder be asswaged and cured.
LEt the Mumie first be extracted from about the Hypocondria and Navill, which (after the usuall manner) is to be implanted into Arsmart, then provoke urine by administring Peniroyall, with which wet the Mumiated Earth; then take the plant (growing to perfection) and either dry it in the Air, or burn it in the Fire.
For the Retention of Evacuations, let the Mumie be extracted from the same places, and likewise from about the Paps; then let it be inseminated into Peniroyall, by which also urine must be provoked: Afterward, let the Excrescency be cast into the Water.
EXtract the Mumie from the 3 principall parts, and also from the spine of the back, and chief Muscles of the body; implant it into Satyrion, and let them grow together, then ••ranspose them into the Oak or Cherry tree; or else transplant the Mumie it self into ei∣••her of these, and the Patient shall amend in a short time: Also, the Tincture of the Mumie of a sound body administred to the sick per∣son recovereth him: As I have delivered in another place.
There is another reason of this Magnetisme more commonly and easily practised, (as thus): Let a new laid Egge be boyled in the urine of the sick party in a new Pipkin, (so as the urine may cleerly cover the Egge) let it boyl till the Egge be hard, then take out the Egge, and pierce it here and there, after∣ward seeth it again in the same urine, al∣wayes turning it, till the urine be wholly consumed; then let the Egg (being thus pre∣pared) be buried in an Ant hill, and as the Egge consumeth, so will the Disease, by a wonderfull sympathy.
THis, according to the processe of the for∣mer Magnetisme, hath nothing to pe∣culiar to it self, onely that the Mumie is to be extracted from the inferior and superior Articles, or joynts of the parts affected; and (that we may not (as they say) always harp on the same string, but intermix some plea∣sure with profit) we will here deliver a most excellent remedy against all Blastings, as well universal as particular, and indeed, a sympathetical Magick from this very Art: This Amulet is a particle of the Coffin wherein a Woman in Childebed (dying through dif∣ficulty of Delivery) hath been put, and therei•• laid upon the spine of her back, and buried.
For the vegetative augmentation, and nu∣tritive faculty of the Childebed woman is prin∣cipally placed in the spine or bone of he•• back, and being laid in the Coffin, is now easi∣ly attracted, and assumed by a living body▪ symbolical and agreeable to its former subject.
From this very foundation may a Childebed woman yet alive, and other Plethoricall and sound persons supply another with this fruitful and admirably nutritive Mumie, so that the Extraction be made from the spine of the back, the aforesaid Magnes being laid
upon it; then implanted into proper hearbs; which hearbs must afterwards be taken in∣wardly by the Patient: Thus truly there is no Disease so vehement or dangerous, but may have a remedy by this our practise; for that which seemeth most dissentaneous, may (by this) be successefully adapted and reconcil'd.
IT wil here be necessary to extract the Mu∣mie of the vital and natural faculty from the ••••ine of the back, under the Arm-pits and hypo∣hondriis of any pregnant body; then transplant ••t into Satyrion, or (which some think bet∣••er) into the common or black Thistle; and when it hath vegetated sufficiently, give it to ••he barren party; which neverthelesse, that it ••ay be the more effectual, hang the said herb with all the rest about the parties neck; and ••n short time she will prove as fruitfull as ••y other.
This I say (with Gods blessing) hath often been the happy means of much contentment
to Noble Families, before destitute of Heirs▪
Neither doth this Art promise lesse succes•• to those that abstract from a sound body (〈◊〉〈◊〉 speak not of men) the strength of thei•• powers and faculties, and implant it in ano∣ther: By the same Art, after this manner ex¦tract the Mumie from a sound body perfectly in health, and implant it into the black Thistle▪ which afterward may be administred to the sick party; either in its substance, or reduced into its essence; let it be hung about thei•• neck, and the sick and infirm wil grow health∣full and strong.
After the like manner also you may ab∣stract the strength from an Horse and so transmit or infuse it at pleasure into a Man▪ Mingle the sperm of the strongest Horses wit•• pure Earth, implant it into the black Thistle; when it is grown to its just bignesse, admini¦ster it to the party whose strength you woul•• increase; let it be hung about his neck and a•• the strong Horses languish the Party wil•• strengthen: But you must take notice, that th•• aforesaid root is to be implanted presently afte•• the New Moon, and taken up two or thr•• dayes before the New Moon: This is equall•• successeful in other Beasts, whose faculty i•• expedient to be communicated to Man, as th•• Learned in these mysteries shall more exactl•• consider the occasion