Warming and Refreshing Well-Grounded Medical Universal Sun
Buy me CoffeeWarming and Refreshing Well-Grounded Medical
UNIVERSAL-SUN
That is:
A small treatise which contains within itself the thorough proof
that there is a Universal Medicine, and how the most powerful operation in the human body, in the curing of the most severe diseases, may easily be accomplished thereby.
Therein is also named the place where such an artificial life-balsam is to be obtained,
and how it must be conveniently applied to human beings.
Published
By a Lover of the Truth.
Hamburg, published by Christian Liebezeit,
Bookseller in St. John’s Church, 1706.
Translated to English from the book:
Erwärmende, und erquickende wohlgegründete medicinische Universal-Sonne Das ist: ein Tractätlein, welches in sich hält, den gründlichen Beweiß, daß eine Universal-Medicin sey ... / Heraus gegeben von einem Liebhaber der Warheit
My dear Reader, and Fellow-sufferer of this life cast into so much vexation!
The Sun of the great Firmament is undeniably a warmer of all living and growing creatures. For every man clearly sees that nothing movable can arise or continue to exist without it. And thus every rational person will feel himself especially obliged to thank, from the very ground of his heart, soul, and spirit, with all his powers, his and their incomprehensible Almighty Creator, or the Triune great God, that He has brought forth in concentrated form this refreshing body, and created it for our good.
Of this spirit-filled, refreshing matter our merciful Father has now also bestowed upon us, in the Moon, in all the Stars, and in our Earth yet through all these bodies distributed and spread abroad, left so that thereby all living life is kindled; and through the concentrated purity of the Sun refreshed with warmth; through the Moon and most of the stars refreshed with moisture; and through the green essence of the Earth nourished and preserved.
Now after this there will come to my aid the saying of the great and wisdom-filled King Solomon, since he well-groundedly confirms that the great Creator has ordered everything in all His creatures according to end, measure, and weight, and has thus created them; so that in their equality their constancy consists, but from their inequality corruption arises just as the four elements arising from these glorious essences daily confirm such a foundation: in that through their equality a beautiful, fruitful weather is produced, but from their inequality nothing other follows than a destroying and devastating storm.
In like manner there arises also, from the equality of the temperaments, a healthy body; but from inequality, a ruinous sickness, such a being, as can be testified chiefly by the human body, through the power of understanding imparted to it.
Since, then, the human body has been created by God from one of the most excellent and most enduring materials namely from that glorious universal being, or from the earthly globe that contains within itself the three chief principia and from which, even daily still, all kinds of creatures and human beings are generated, and are brought forth through the fruitful, and by God bestowed, blessing-filled power: so surely no rational person will deny that such a universal, life-giving power must still be present in our globe compounded from the four elements; and that thereby, according to God’s direction, all creatures that come forth must receive their preservation of life and their full strength.
Since this is now an established matter: why then should it not be most necessary for a physician to investigate such a life-giving universal being, so that he may refresh and powerfully restore the nature of his neighbour who has fallen into inequality (imbalance).
And now, my dear reader, I believe that for him and for all reasonable persons in their journeys the nearest is the best, and indeed the most even and most direct path. Should not this then also give us the best medicines, which are strength- and health-bringing power for all sensitive and insensitive creatures yes, without which neither I nor any other human being could live for a single hour; but this God-given being of power is its preservation.
Must we then, by means of such a life-strengthening remedy (which lies in many mixtures), be preserved in healthful times? Why, then, should not many a one be able, by art, to refresh in inequality (imbalance) such a concentrated and purified fire of life, so that the weary or weakened human nature, through such newly received strength, may be divided into what is due and carried out indeed may itself be freed from harmful inequality? Of all this more shall be thought upon in this our little treatise.
Meanwhile, let each one remain in his sought opinion and persist in it, among our feeble indeed often corrupted creatures, concerning our power-, life-, and health-bringing, spirit-filled, vigorous and glorious universal matter.
C. D. M. St.
§ 1.
It is undeniable and, if I may speak so, almost palpable that all creatures are regenerated and preserved by the Ruach, or by the Spirit given through the Word of God; since we can perceive and find its life-making power in the universal, and also in the particular, governance of creatures.
For just as the four elements, in general and as a whole, abundantly display their rich blessing, or blessed power, in unceasing motion so likewise, and even far more, is this great power to be seen also in all other creatures. This appears most especially in the four kingdoms of nature, in which not only is everything made alive by such a great three-in-one power, but is also regenerated at every moment and mightily preserved.
Through this power of life, therefore, the world must subsist; and likewise, out of and within the power of the Spirit, man also together with his health and strength.
§ 2.
Just as, in the astral realm, preservation takes place through the Spirit, or fiery power of God, so and not otherwise can the minerals also come into being.
For as soon as the seed has penetrated into the earth that is serviceable for minerals, it is, through the aforesaid power, born again, awakened, enlivened, preserved, and multiplied in a word, brought to a living fermentation; since without it no metal can arise, nor be perfected and increased.
§ 3.
It is just the same also in the vegetable kingdom of plants and herbs, in which likewise this is most necessary. For there all seeds must, in their mother the earth, be awakened by this spirit from their rest, or opened from their shut-up condition, and thus be brought into a life-making fermentation and thereby to life, growth, and increase together with the attracting of the four elements arising from this life-power.
§ 4.
These kingdoms, here set forth only with a few words, cannot be regenerated or preserved otherwise than through the Spirit of the living God, who has His work in the four elements, and thereby brings forth all the power of the seed that rests within them which indeed no one who carefully considers and observes this will deny. Meanwhile we readily confess that in these three kingdoms many harmful bodies are found, which are at times corrupted by an all-too-sharp or impure nature of the elements, and may then appear at times as necessary consequences. Nevertheless, we must grant this: that these same things often recover themselves in their sickness and get well again.
But who would be so foolish as to ascribe this to them themselves, and not rather to praise beforehand their and these creatures’ Creator: namely, that a universal, enlivening and healing Spirit must be the one and only medicine and remedy of the creature. Since this cannot be denied, therefore everyone must also confess that a universal healing is to be found in all four kingdoms of great Nature; through which so very frequent and manifold healings occur in many kinds of creatures indeed without the aid of human understanding, yet not without danger, as many unbelievers maintain.
§ 5.
But this has only, as it were, been touched upon in passing, since our true purpose is only to set forth how, in animals and especially in human beings the four temperaments, as the most necessary thing, must be drawn into a physician’s observation and careful attention.
§ 6.
For just as we, in all the kingdoms of Nature; so also, and chiefly and especially in the animal realm, we find the powerful and indispensable, awakening operation of the great Spirit of God, from which we see such fair formations yet all coming forth through His life-making fermentation so that we are moved to firmly believe that nothing else has been given by God in the globe Terraqueous (the earthly globe) as a health- and beauty-producing power, than only this pure Spirit hovering above the waters, from which all motions arise.
§ 7.
Now we take this as the foundation and confirm it: that it cannot be possible that something defective could be brought forth, since God’s Spirit is without any defect and imperfection. From which it is easy to conclude that all bodies that are brought forth are without any defect, and that destructive diseases must arise solely and only from particular causes.
§ 8.
Therefore, since we find so many and so grievous diseases most of all in the animal kingdom, we seem to have no cause to err, but rather to be firmly grounded in this: that no sickly and unhealthy person could be born from healthy parents without particular causes.
§ 9.
Accordingly, now all healthy animals, again through beget (produce) healthy seed through the power of the Almighty; and that such complete health is to be judged especially indeed almost solely and only from the colour and hue of the blood, and from the straight, sound limbs.
Therefore let us speak especially of the constitution of the blood: namely, what the blood must be like in a sanguine and healthy person; and that it arises from one thing, and that therefore the right, fair colour is necessarily present. For from this, first of all, the correct judgment is to be made as to whether a man’s body is healthy or unhealthy.
And this, to be sure, is easy to see from the blood’s excessive thinness or thickness, as also from its pale or blackish colour conditions which are not natural, but rather certain and infallible signs that a person has fallen into the four weakening, or disease-bringing complexions (temperamental imbalances).
Therefore our work here will chiefly be this: namely, that we consider how one complexion in a person arises from another; how it is to be judged; and that, after a preceding accurate knowledge of these and great diseases, they may easily be prevented.
Indeed, by a single universal remedy which must harmonize the spirits or nature by virtue of its warming or sulphurous power one aims rather at this: that then nature itself can and will correct all defects.
§ 10.
But that, as was said before, by nature nothing but purely sanguine people are born, is shown by the daily preservation and upbringing of children. For although many are found who, inwardly and outwardly, have various defects in themselves, this is nevertheless not to be wondered at because in many and diverse ways people contribute to the corruption of themselves and of their seed, and by their disorderly life seek to bring ill-health upon themselves.
§ 11.
So then all the learned must also confess, since according to Solomon’s saying there is nothing under the sun but mere vanity, that this too belongs to the vain life: to stuff oneself with immoderate excess and to seek to satisfy oneself in every way; to be so concerned with providing for one’s belly that one may be free from all toil and work.
This then is precisely the most seductive matter, which turns man away from God’s orderly law in a shameful and disgraceful way, when He says: “In the sweat of thy face shalt thou eat thy bread.” And yet man lives just the opposite, in that he seeks not only to eat what is delicate and strongly nourishing, but also with all his might heaps everything up for his excess.
To this, especially through the lust of the eyes for beautiful and many fruits, all the senses are drawn along in sensual lust and forced into disorderly inclination. And such things might not harm their health quite so much, if, according to God’s command, they were diligent to drive out so strong an excess (of nourishment). But no one wishes to work himself to death rather (which is almost shameful to say) he would sooner eat himself to death.
But to come to our purpose: it is easy to see that when a person daily fills and overloads himself so greatly with eating and drinking, the good humours thereby also grow and increase excessively, so that from this a great superabundance arises which the physicians call Plethora, or the first complexion.
§ 12.
When then such a person, through his disorderly diet and manner of life in eating and drinking, causes in himself an excess of the humours and of the blood, and thereby all kinds of bodily oppression and discomfort, then the blame certainly cannot be laid upon the Creator, or upon His Spirit of life, but must be ascribed to his own corrupted and evil desire.
Yet herein Nature, as the human spirit of life, proves its extraordinary goodness, in that it seeks to free man from such excess in many ways namely through the evacuations that are otherwise naturally present in him: sweat, urine, the alvus (stool/bowels), salivae oris (saliva of the mouth), and seri narium (thin discharge of the nostrils), until at last it, through so that by such evacuations it is somewhat relieved.
Yet it does still more: when, in this way, it can obtain no further relief, it adds other evacuations that are more harmful to a person’s health namely, from the 8th to the 24th year haemorrhagias narium (nose-bleedings); in older persons up to the 50th year haemoptysin (spitting of blood); and in these years either mictum cruentum (bloody urine), or also haemorrhoides (hemorrhoids) (although these too may be found among younger people) other kinds being passed over in silence.
For it is to be noted that, in the latter evacuations, Nature very often does too much, and continues this on to death; although in some, because of their very firm organ, it is wont to incline toward another complexion as in those quick and cheerful temperaments, toward jealousy, etc.
From this there sometimes arises a great agitation in the full-blooded; and from it not only do many diseases proceed, but also what is the worst a hardening (obstruction) of the intestines, and especially of the liver, in which the gall-bladder must suffer a compression; whereby, finally, the sharp, sulphurous, ferment-causing bile is pressed through the ductum cholodochium and of the liver into the duodenum, and from there comes under the stomachal ferment.
From this the fermentation of the stomach becomes very hot and sour fiery, or sulphurous and much bilious juice is generated, and thus is carried into the lympha, and so conveyed into the blood.
This now will again separated out of the blood into the gall-bladder; from which it (especially since a hot poison is formed in addition, and since the liver has already before this become hardened and swollen from the blood) through the compression of the liver, is again made even more violently poisonous through the ductum cholodochium; and thus it also passes out of the duodenum into the ferment of the stomach, whereby the whole fermentation of it becomes so sharp that such people, when after a meal they feel attacked by a strong poison (as indeed I have often seen myself), and through far too great stimulation of the heat have a disorder in the stomach, must vomit.
For when the vomiting black stocking has been worn, and something from the vomit has splashed on it, not only does the black colour thereby change, but indeed also the sharpness of the materia is, as it were, eaten in so that it has almost acted with a strong aqua fortis (nitric acid).
§ 13.
From this it is now to be seen how such sharpness increases, and how this goes, as it were, in a circle (per circulum), until it is so accumulated that all the juice of the blood may be called choleric or bilious.
This, then, is the fountain-head of all scorbutic and tartaric diseases, and of the fevers, yes, of almost innumerable infirmities and complaints so that a practicing physician (Medicinae Practicus), in his profession, will find most of his work from this great fountain of corruption.
And this is now also the other complexion, which is called Cholera.
§ 14.
Here I cannot refrain from relating how I have often and many times dissected patients of this sort, both small and great, and found the liver quite greenish-black and hard; and when an incision was made into it, nothing but a greenish liquor ran out, which was as bitter as bile.
The intestines were wholly blown up with wind; the mesentery almost bluish; the spleen obstructed; the lungs filled with pustules; the brain swollen. The people had had a continual fever, and outwardly they were completely wasted away.
§ 15.
This then gave me occasion that, in former times, I undertook almost against the opinion of all physicians to cure the so-called hectica (hectic fever/consumption) that arises from cholera, by evacuating the bile (per evacuationem bilis). Thereby I brought many when things were almost quite at their last back again: not only purged them and kept them alive, but they also found themselves, the more they evacuated the bile, ever more vigorous and stronger, and afterward lived contentedly for many years in good health.
§ 16.
I mention this only for this reason: because one can hardly any longer contradict the theoretics find (for it), as also here: yes, before my practice began, such a method of curing seemed to me myself improper and foolish. For I could not conceive that it would be possible to restore a person worn out by hectica with such a vehement remedy; and I would have thought it more likely to hasten his death than to serve his improvement.
Nevertheless, with time I found my way in this, and in my practice have very often had (the experience) that the more they evacuated the bile, the better they felt. Yet I would advise that one observe exactly the person of the patient and the condition of the same; otherwise, according to the well-known proverb, one will fall horribly into the pots (i.e., into trouble).
§ 17.
Many experiments could be brought forward here in particular cases, so diverse in choleric diseases. But since this now seems somewhat too lengthy, and before this time it is not our true purpose, let us leave it at that.
Meanwhile I do promise soon a treatise concerning many and various observations made in choleric cures, in which everything shall be set forth with great diligence. Let us therefore now proceed further to Melancholia.
§ 18.
After we have now thoroughly (treated) the first two temperaments in their origin, we cannot pass by the remaining two.
Since we are then firmly grounded herein, that melancholia cannot arise otherwise than when plethora has gone before. For among many thousands of sick persons there has not one come to us, of whom we could report and be assured that he was born melancholic, or had fallen into this temperament without any preceding plethoric oppression.
It can also (as many very experienced physicians may give us an example) not happen otherwise just as little as a juice can become thick and sluggish through any coagulation, if it does not within itself have an excessive grumescence (clotting/thickening), and in the extremities a heat, whereby the moisture can be thickened.
§ 19.
Namely, when a quiet, sluggish, and people-shunning, fearful disposition is overloaded with humours, and from without is brought into grief and care also perhaps altered and harassed by anger and fright then at first there arises a strong agitation in the blood of the person, through which (as already noted in cholera) not only is the massa sanguinea (mass of blood) violently heated, but even more its inner sulphur and sharp fiery essence is, through heated and sharpened fermentation, helped on toward inspiration.
From this arises obstruction of the spleen and of the body; and the person from day to day becomes more sluggish for work, and in everything dejected and sad. Hence it then comes to pass that the otherwise natural separations namely transpiratio insensibilis (insensible perspiration), as also excretio per urinam, and sometimes per sudorem (by sweat) do indeed carry off the thin humours; but because Nature is too sluggish for all this, it forgets thirst and does not fully satisfy the desire to drink.
From this, in the end, nothing else can arise than a spissitudo sanguinis (thickening of the blood), which brings forth many and various diseases that are hard to cure.
This complaint now, and complexion, is called Melancholia to which, besides the chief causes, not a little may also contribute: a constant sitting and quiet life, where there is no special motion (exercise).
§ 20.
Let us now come to the last complexion, of which we can have even less an example without preceding complexions. For never will a phlegmatic (temperament) be healthy, who was not previously either plethoric, choleric, or melancholic.
From those (preceding states) the blood first becomes thickened and the viscera (internal organs) are obstructed and corrupted; the subtle vessels are burst, whereby irregularly and too often the superfluous watery substance goes into the superficies (surface), and thus not only a puffiness arises, but also a pale colour of the blood.
Yet here the chief cause is: a very sharp and too-fixed salt, which not only draws the moist air into itself, but also a stimulating in the primis viis (in the “first passages,” i.e., the first ways of digestion) takes place; by which Nature seeks, through the moisture taken in because of thirst, to drive off (that sharpness). Thus its humours become overloaded with aquosity (wateryness); the motus sanguinis (motion/circulation of the blood) is made sluggish; the vigilance is greatly weakened; and so an ever sleepy condition must arise from it. The sensorium shows how inwardly the motus animae (motion/activity of the soul/vital principle) is overburdened with wateryness; and how outwardly likewise there is inwardly only a very weak movement, through which, by the motion of the blood, the watery evacuations by sweat and by urine (per sudorem & urinam) cannot take place completely.
§ 21.
For the most part this complexion is found together with, and in, plethora. For a plethoric and lazy person, through his little movement, will gather more and more wateryness; since the sulphurous (principle) and the grumescence (thickening/clotting) of the same are heaped up, and from this a phlegmatic state will arise.
§ 22.
These four temperaments in man are nothing other than, in the great world, the elements. For just as these, through their orderly course of times, bring the four joyful seasons, so also through an orderly life the health that makes one glad is preserved. And as the Spirit of the great God directs these, and is solely and alone their motion, so also the Spirit in us leads the directorium (the guiding rule). And so, if we then live according to God’s order, then our humours will always be in the desired quieting (proper equilibrium). For never can anything harmful irritate our body without a cause.
§ 23.
Since we then, from practice, well experience that in a person’s inner infirmity it always lies more in excess than in lack, a physician should indeed take heed that he does not carry off one thing before another, and thus make the weak still weaker.
As an example, one often encounters melancholics being treated with moist, purging remedies (purgantibus), with which one tries to remove the obstructiones alviet lienis cum grumecentia (obstructions of the lower belly and spleen with thickened/clotted matter); which, however, is not possible unless diluentia (thinning remedies) and discutientia cum aperitivis (resolving/dispersing remedies with openers) have first been given. But we will not linger on this, since this necessary matter should be known to every physician.
§ 24.
Further, it will also be unavoidable indeed no physician can deny that the four elements of the great world have an origin most firmly bound together from three into one: which properly are the three eternal principia, or the essence, in which the great universal Nature is.
And this likewise is that in which the being, life, and healing of all creatures consists; and everything that is corrupted by the impure elements is brought back to the right again, in and with the power of God resting in it.
Of this we do not wish to write very much now, since we are engaged chiefly in a physical little treatise to publish, in which everything shall be shown more fully.
§ 25.
Furthermore, man is also called the little world (microcosm), because his body represents the four elements from which he has arisen, and is also again destroyed through their inequality (which he himself can bring about).
Now, this destruction can be prevented by nothing sooner than by that from which their equality arises namely the three very closely bound together and well-proportioned principia:
a warming, fiery Sulphur;
a cooling and mercurial moisture;
and a preserving, easily-fluid, salty essence.
These three in man must be so equally, accurately, and firmly united, that from a man’s birth onward they cannot be separated without his destruction much less made unequal without injury to health.
§ 26.
Since now it is an established matter among all philosophical physicians that all medicines’ power consists in the three principia, or that each of them holds these in itself according to its kind: why then should we not grant that there is indeed a threefold, yet single essence present in Nature, through which the three principles of man, in their inequality from which man’s diseases arise could be corrected. For it is natural that one can bring an unequal balance-pan into equilibrium if one only has enough weight for it. Why then should it be impossible for an experienced physician who knows the materia in which especially the three equal principles of life lie concentrated to bring the equilibrium back again in a person?
This materia is precisely that which, as it were, is dedicated to the procreation and augmentation of new bodies, and therefore waits for nothing else than the reception of the particular seed, or for the portion of the principles enclosed in smaller quantity. Which portion, lying in the seeds, it as it were awakens and kindles, by means of the putrefaction powerfully working through the elements; in that it unites itself with the parts particularly prepared there, augments them, so that from it a body is brought forth.
Since then this glorious materia is capable of bringing forth something whether in the vegetable kingdom, or the animal, or also the mineral in that it everywhere accomplishes its union in one and the same manner; although it must take place in that element which is most like and most fitting to the seed for generation.
As now in the generation of bodies, so also in their regeneration and repair the matter behaves.
§ 27.
Should then now indeed an experienced Nature-skilled physician be unable to deal with this glorious concentrated essence, and to seek in particular creatures such as herbs, minerals, and the like the power needed for the curing of diseases (ad curationem morborum), since in one convenient thing he has all the power of the creatures arising in the four kingdoms, which by God’s will and blessing have received it from this materia.
§ 28.
Thus we are entirely assured and remain firmly with it that it is possible, from the Materia Philosophica (as one calls it), or from the materia of the aforesaid three principles, in which the true humidum radicale (radical moisture, life-moisture) and the calor innatus (inborn heat) are i.e., the truly warming, dispersing, expelling, or sulphurous and fiery power together with a readily-fluid, volatile, and preserving salt, to prepare a universal medicine, of which a single drop could have more power to strengthen human nature than if our father Galen had prescribed half a brewing-pan full of herbal drink to be taken.
Hereby no true nature-experienced physician will contradict that all use of medicine is in vain if Nature will not help; and that all cures must occur through correction, alteration, evacuation, but especially through the comforting/strengthening (confortation) of Nature which in medical practice is the most convenient (which is) the surest, best, and most responsible way to cure.
§ 30.
I myself have often and many times found that everything is in vain if the physician does not use the right, good, nature-strengthening medicine. But if Nature itself can obtain it and accept it, then it has been powerful and able to correct its defects, and likewise to evacuate and carry off its excessive complaints, and then, in wondrous manner and contrary to all physicians’ presumption it soon attains its healing.
And it is certain that a physician, if Nature will no longer accept any confortation (strengthening), can accomplish little or nothing with all his art.
§ 31.
The peasants are now also so clever that they say: “The plaster does not heal my wound, but Nature; the plaster only keeps off accidents, so that Nature may be able to act in the healing.” Since then, in inner ailments, the matter is of just such a kind, the greatest care of a true physician should be to investigate the sick person’s Nature, to strengthen it, and thereby to prevent all accidents. And if he can do that, his art has risen higher and is better than a thousand books full of spectacles and fancies.
At least we remain with this: that the sick person can never be healed and made sound if Nature will accept no more confortantia (strengthening remedies).
§. 32.
If now anyone has rightly understood and grasped this that in the equality of the three principles of the human body lies the chief aim of man’s whole health he will by no means be able to deny that the greatest weight lies in those medicaments which preserve that equality, or, when one outweighs the other, can restore the equality.
But who strives after such a glorious, concentrated Being? Here most will doubtless answer me: that it is a Non-Ens, and is not to be found in the nature of things. Yet the daily experience of country folk can put such people to shame; for they well know that the great Creator has ordained, after much sunshine, rain and after much rain, sunshine so that the land may be kept in good fruitfulness. Why then, accordingly, should not something of the like be bestowed and given by their Creator also to the most excellent creature (namely, man)? This surely no one, if he be rational, will easily be able to deny.
§. 33.
Thus then this is our firmly grounded opinion: that a Materia has been created by God, through which the nature of men can be strengthened, so that it may be able to cast out of the body that which brings inequality. This is easy to understand from the reasons already set forth; and daily experience also teaches it to us abundantly.
§ 34.
Here it is to be noted, that no medicus (physician) nor philosophus (philosopher) will find each principium (principle) by itself in a single thing much less can they separate them ex Materia Universali (out of the universal matter) from one another; which would also be a foolish undertaking. For just as a body is of little use when the soul has been separated from it, so likewise a single principium by itself is of little use to a physician especially since such a separation is impossible to accomplish.
§ 35.
Since, then, the operation takes place universally namely, that through the purest, most constant, and noblest three universal principia naturæ (principles of nature), the noblest things in man also are increased and strengthened by such power not only is man’s nature confortiret (fortified/strengthened), but it is also driven and compelled to evacuieren (evacuate) its superfluous and harmful powers. So that it goes here almost as the common proverb says: Two offend themselves, but three strike one another. For man is maintained and nourished by three principia. But if a physician can add three more something nature is unaccustomed to there must necessarily arise from this a great ferment in the body, whereby nature takes the pure into itself and retains it, but drives out the harmful excess per modum evacuandi (by way of evacuation): which can be called nothing else than restitutio and reparatio a complete recovery of health.
§ 36
This assertion of mine is nothing new at all, since it must often happen in the human body in just such a manner through the apothecaries’ widely current and, as against our medicine, powerless medicaments; and that oftentimes with great danger, because of their impurity and lack of strength something which in these times no upright physician will deny. Indeed, a right-minded man will describe the danger as so much the greater, to whom the deceits and the careless ignorance of certain apothecaries are not unknown: who at times have medicaments that are old, spoiled, without force, and even falsified; and who sometimes proceed so clumsily that the poor sick person receives one thing in place of another, which, because of many obligations, a physician cannot always prevent with perfect exactness.
§ 37.
Now this abuse can very well be prevented, if we with true diligence and all earnestness seek and investigate that Universal Matter lying hidden in the great world in visible and invisible form, through which the great Creator brings forth and preserves all things. For such a thing (that I may somewhat indicate its nature) can, by diligent and intelligent treatment of chymistry, be brought into a mild aurora-yellow liquid, or into a blood-red powder, of which five drops can accomplish a wondrous power in the sick body of a man.
On account of this great operation, I had at first to marvel at it as something quite incomprehensible, when I saw it used by a dangerously sick Dutchman.
§ 38.
This Universal Medicine, if it is to be genuine, must have the following proofs (marks) in itself.
It must, namely as has already been mentioned, and as I have seen it in another case first, in its dry form, be blood-red; and in its liquid form be of a carnelian-stone colour, or high “aurora” (dawn) colour.
It must, according to the opinion of all the Philosophers, have a very strong taste; yet so that, when it is poured upon linen cloth or paper, it shows itself not corrosive, and is neither sour, nor salty, nor sweet in taste.
Secondly, when it comes upon human skin, it must make it a little yellowish, or even not at all, yet within 24 hours it must produce thereupon a blood-red colour, without the least sensation (without causing the slightest feeling or irritation).
These are the tests of it that I have seen in other cases; and I am told that it must have still many other (proofs) unknown to me, otherwise it cannot pass for genuine.
I have seen the dose given in very different illnesses: in dry form, 1 to 2 grains; in liquid form, from 5 to 10, and 15 drops so that in the disease of petechial fever, within 24 hours, those who were very deadly infected were restored so far that they could stand, walk, eat, and drink.
Which I, with the above-mentioned friend, have often observed in effect in this and in almost all chronic diseases, and also in almost all illnesses that were incurable to me, I have soon thereafter seen the following recovery.
§ 39.
Finally I must also report, out of love toward my sick neighbour, that through the aforesaid friend I have, with God’s help, seen many people recover by this remedy those suffering from podagra (gout), aching of the limbs, stone of the kidneys, headache, hot dangerous fevers, fluxes of the belly (diarrhoeas), the falling sickness (epilepsy), consumption, dropsy, flux-diseases, cancer in the breasts, and many other diseases besides, which it would be too tedious for me to name them all ; and I have observed the same with the greatest astonishment in many ways. And I could confirm this with the hand and names of many of my own acquaintances, because of their recovery, if their honourable station would allow it.
This marvellous medicament I have now often wished to possess myself; but because it requires a particularly pious subjectum (person), I had to turn in silence to my God since I did not think myself fit to be such a person until such time as God would help me to it. Meanwhile it grieved me greatly that I could not employ this excellent remedy for the sick (and this all the more because I had sufficiently experienced the feeble effect of other medicaments). Therefore I spoke to the good friend about it, who, after many entreaties, let something come to me yet without payment.
With this, then, I myself, to my great wonder, cured many illnesses. Thereupon I requested and begged him that something of it might be permitted to be provided publicly, for the good of the poor neighbour, through a third party (per tertium). To this he finally consented, after many requests from friends. Whereupon he also handed over several boxes full of little red glass vials to a good friend, who [distributed them] in Altona in a town situated near Hamburg he has this Rot sold sealed-up for 4 thalers, and indeed at the “Freyheits Eck,” at the Dutch baker’s, not far from the Reformed church; which I have here, out of love for my needy neighbour, wished to specify plainly.
§. 40.
Nor could I omit to report further of the oft-mentioned medicine, that it is the true and by all philosophers highly celebrated Balsam of the living sulphur, or the Matter which contains within itself the three purest principles such as neither Hermes nor Theophrastus ever had better and with it all ailments of the human body, whether curable by nature or otherwise incurable, may be removed; provided only that a man’s appointed end has not been irrevocably determined by God unto his death.
§. 41.
I must also report this: that the author of this medicine especially recommends the strong taste, and has often stated that the stronger the taste and smell, the more powerfully such medicines show their effect; and that those medicaments are to be held too weak in philosophical chemistry which have no taste and no smell, however much they may be recommended. Concerning this author and artificer now mentioned, I intend shortly to bring a treatise to light.
§. 42.
Everyone who has written anything about this matter knows that the ignorant condemn everything; therefore I am well aware, without any contradiction, that this is only a dish for God-devoted, honest men for which cause I have also written it so, that the simplest may understand it; the highly learned can seek for themselves how to obtain it. But for the ignorant contradictor, hay will be healthier than this sugar; for his stomach is better accustomed to it his understanding will also grasp it better, and be able to take hold of the desire.
§. 43.
My conclusion is this: let whoever will censure my good intention; I will, God willing, accomplish yet much good thereby, and for the rest of my life I shall strive after this alone; as indeed the greatest care of an upright physician is to be. From my heart I wish that all those who may obtain it would use it in the fear of the Lord, and thank God as the Giver of all good things for it; but I shall remain unthanked, in the fear of God, as one who shows that.
THE END.