A Short Description and Vindication Of the True Sal Volatile Oleosum. OF THE ANCIENTS: Wherein 'tis proved The Great Medicine of the Spirits; And consequently, An Universal Remedy. By T. BYFIELD, M. D. LONDON, Printed for R. Cumberland, at the Angel in St. Paul's Churchyard, 1699. Price Two Pence. A Short Description and Vindication Of the True Sal Volatile Oleosum. THE Errors about this Noble Medicine are so many and so gross, they deserve not to be refuted. But the disparagement done to Learning thereby, as well as Damage to the Healths, and Lives of Persons, has concerned me in the Preparation and Vindication of it. All the Learned Masters of Chemistry, who have treated of this Celebrated Medicine, have declared the Subject to be the Salt of Nature alone; although they have obscurely wrote, concerning its Discovery and Preparation, which has precipitated many into very great Errors; who not knowing the Subject, busy themselves about other things, altogether unfit for this Work. But if they would consider, what this Salt is in its own Nature, and what Qualities it hath, and so comparing the Qualities of their Compositions, with the Qualities of this Salt of Life, the Thing itself would discover what is Truth, and what not. Take a Description of it in these Particulars: 1. The Subject of the true Sal Volatile Oleosum, must be only one thing; For, Oleosum is opposite to Macrum, as Fat to Lean. 2. The Virtues and Powers of the Superiors and Inferiors, are concentrated in it. 3. It containeth in itself the Vital Fire. 4. 'Tis incombustible, and despiseth the Violence of the Flames. 5. 'Tis both Volatile and Fixed. 6. It containeth the three Principles of Nature, in the highest Purity; viz. Salt, Sulphur, and Mercury. 7. 'Tis of great Splendour, Ponderosity and Tenuity. 8. It contains the Vital Tincture of the World, in Potentia. 9 'Tis the very Spring of Radical Moisture. 10. 'Tis only one Clean, Bright, Fat, Salt. I know there are many, who will not approve of this Description of our Medicine, especially those who are employed about divers Mixtures and Compositions, which they call by this Name, although they have nothing of the Nature and Virtues of the true Medicine. But such would do well to consult the Ancient Philosophers, who expound the Principles, and their occult Operations. Then the certainty of this Salt would be evidently known, by showing Sulphur residing in it, in the form of a Subtle, Thin, Illuminating Oil, of an Ethereal Quality. And Mercury as the Aereal Humidity, and the inseparable Companion of Sulphur and the Medium to conjoin it with the Salt. And the Principle of Coagulation is the Salt, wherein is secured the Mercury and Sulphur, for it is called, Domicilium invisibilis seminis. So you have the three Principles of Nature, all in one Saline Body. But Salt is always reckoned first, by Chemists, because, whoever has the true Universal Salt of the World, has Mercury and Sulphur included. You must be very wary in the Choice of your Salt, for it is of most profound search, and differs much from all other Salts. Avicen discoursing of this Medicine, says, Salia cujuscunque generis sint, nostrae Arti sunt contraria, excepto Sale Naturae. Sal Naturae in centro Elementorum, qualificatione Astrorum, per Spiritum Mundi, absque ulla cessatione, generatur, & radiis Solis & Lunae in ma●● Philosophico gubernatur. Arnoldus. But Morienus gives the Receipt: Spiritus Vniversi dicitur Sal Spirituosum, & illud Sal extrahitur mensibus vernalibus, Sole ad nos redeunte: Illud ipsum Sal ex rore Majali colligitur, ex eoque fit & conficitur Medicina Vniversalis. If your Salt be right, in the Anatomy of it, you'll see a certain Subtle, Shining, Transparent Oil, (which is the Oleosum of the Medicine) full of Active Virtue, and containing the Vital Fire of the World; But most Temperate, Equal and Similar to Life in Man. For the Natural Heat, or Fire in Bodies, is that Vital Flame, which forms its own Body, and is nothing else but the Spirits, or Fiery Life in Creatures. And this Fire, or Life, which preserves Being's, must be clothed with such an Essence, as can pierce and penetrate all Bodies whatsoever; for where it cannot penetrate, it cannot quicken and illuminate. The Sun by its Fire doth excite and quicken every thing upon Earth: So the Fire which is proper an● peculiar to every Creature does preserve in it Life. For we find that when our Heat or Warmth begins to decrease in its wont Activity, we grow Dull▪ Cold and Unactive; and when it ceaseth altogether we Die and Perish. It may be observed in declining Age, when Natural Heat abates, that a cold Phlegmacy and rawness abounds with a crude Earthiness, and such Persons have often fresh insipid Urines, for want of the Salt of Life, which is inseparable from the Volatile Living Fire. Experience shows that wheresoever our Fire is strong, Salt abounds, as in Sweat, Urine, etc. The Salter any one's Sweat and Urine is, the more lively and vigorous he is. So that Salt is the consequent of Fire. Wheresoever Salt is, there Fire is also, whether it be in Air, Earth, Vegetables, Animals, etc. Some of the Ancients have called the Sun the Salt of the World. For which reason 'tis probable, the Greeks called Salt ἅλας and the Sun Ἥλιος. The Romans called the Sun Sol, and Salt Sal, representing the likeness of their Natures, by the likeness of their Names. 'Tis said Mark 9 49. Every one shall be salted with Fire. And this Fire, or Life, which is in the Salt, is properly that, which preserves the Creatures from Putrefaction: For when this Life hath once left the Salt, we are told, Matth. 5. 13. That it is good for nothing, but to be cast out, and to be trod under Foot by men. Every Creature hath its vivifying Spirit or Fire, and stands in need of a Spiritual Nutriment, which is plentiful in the Air, and to be attracted in the Form of a tender Oily Salt. And since Spirit of Blood is a fine Volatile Salt, what more similar and uniform, than the Salt of Air to that of Blood. But 'tis from the Sulphur and Mercury contained in the Salt, that it becomes capable of Production; for with them the Volatile living Fire insinuates itself most intimately with its influential Virtues giving Splendour and Spirit to the Salt: Thus it becomes agreeable to all Creatures for the sustaining of Life, and those Bodies that are most impregnated with it, are in a better State of Health and Vigour. Besides 'tis the true Vital Ferment of Bodies, and Root of Radical Moisture; For by the Action of the Fire upon the Principles, is generated the Balsam of Nature and Seminal Spirits, and these are coagulated in this Salt of Nature, which is the Soul of the Earth and of all other things. If the Earth were deprived of this Salt, it would want the Power of Sprouting and Budding. It is the only Subject under the Concave of the Moon, in which the Virtues as well of the Superiors, as of the Inferiors, lie concentrated, and out of which alone by the Chemical Art, our Learned Masters prepared their true Sal Volatile Oleosum. And not from the Lean, Impoverished, Caustic Salts of any Bodies whatsoever, in Conjunction with Oils, Spirits, Perfumes, etc. after every one's Fancy, wherewith the World does so abound. For at this rate may be made 1000 sorts. Whenas there is but only one in Nature, viz. A Clean, Bright, Fat, Virgin-Salt, which opened by Art, shows a transparent white Sulphur, or Oil, that is of so great Moment; For in the white, lies the incombustible red Sulphur, which clothes the Fiery Life of Being's, and is the Spring of indelible, Vital Tincture. I have chose to give this Salt, thus opened, for the more easy mixing with Liquors, and its readiness to be assimulated. Besides 'tis a demonstration of its Oilyness, which manifests the Medicine and a piece of Art. For the Body is wholly Saline, and by an easy heat I can lock up the Mercury and Sulphur again, and represent an entire Body of Salt. So you have the three Principles of Nature in Unity. This is a great Secret, and a branch of oceult Philosophy. Honest Avicen, in very poor Latin, writing of this Medicine, says thus, Qui ergo scit Salem & ejus solutionem, Ille scit verum Salem Volatilem Oleosum Antiquorum Sapientum: Pone ergo tuam mentem super Salem, nec cogites de aliis, nam in ipso solo occultatur Medicina Vera. From what is said, 'tis manifest, that this Salt alone hath Vital Endowments, let it appear under what form soever. And so it becomes the genuine, adequate Medicine of the Spirits, and consequently an Universal Medicine. In Man is a peculiar, vivifying, innate Spirit, which contributes both Light and Life to the Body; for conserving and sustaining the same. And it manifests its own exquisite Skill, (as Experience daily proves) in separating the pure from the impure, of all our Meat and Drink. This Spiritual Essence, the Active, Internal Agent in all Bodies, is often invaded by Diseasy Ferments, received from Meats, Drinks, Corrupt and Unwholesome Airs, etc. And very often no longer capable to suppress those Disorders, without the help of a Medicine naturally gifted, to cast a friendly Ray or Beam of Light, upon the discomposed and darkened Spirit, by which it is enabled to expel what offends. And of such a Nature is our Medicine, Homogeneal to our Spirits, whereby they are kept undisturbed, and Life and Health maintained. Our Natural Spirits are Volatile Oily Substances, therefore by Sympathy they are delighted and refreshed with our Volatile Oily Salt. Spirituum Oleaginitas consistit in Sale Oleoso Volatili. That which Fabricated the Man, must be the Conserver of that Frame. Diseasy Powers aim at nothing else but its Destruction. Yet no morbific Power can exist in the Body of Man, where the Spirit of Life stands clear and undefiled. As is apparent in a Pestilential Season: In some Bodies the Spirits being clean and strong, remain untouched, and no Venom introduced. But in others the Spirits being not so clear, or strong enough to defend themselves, admit of Pestilential Airs, and so form the Disease: Yet if timely assisted by Natural Remedies, easily and readily expel the same. When the Spitits have any Diseasy Impress, by the means of a generous Medicine, they can rectify their own defiled Air, and illuminate and restore the discomposed Spirits to their pristin State, so that no Disease can long abide. In Sacred Scriptures we read that Elisha, at the request of the Inhabitants of Jericho, intending to heal their Venomous Waters, went not to the Streams, but to the Fountain itself, and there cast in Salt. So ought every Physician in his Administration of Remedies, to respect the Fountain or Original, not the Streams or Effects of Diseases. For That, by which a Disease is formed, is That, to which the Remedy ought to be applied. A true Medicine relieves the Natural Spirits, debilitated or disturbed, without resolving the nourishing Juices of the Body, and ejecting of 'em as Excrements and Superfluities, as common Purges, and other forcible Medicines do, to the impoverishing of Nature. The Spirits interrupted and oppressed are uncapable to perform their wont Actions and Natural Separations. But a Congeneal Medicine excites their Powers to officiate, amend and restore the Body. The Body is the Subject, containing the Spirit, and the Spirit the contained Agent, vivifying and agitating the Body. When the Body in all its parts, is entire and complete, the Spirit without interruption performs all its own Operations perfectly. And 'tis evident the Spirit of Man delighteth in no Remedy, that is not capable to assist it in its own Acts, and to be bettered by it. Spiritus Spiritibus curantur: Spiritus optimi sunt Morborum Medicatores. Physicians are Nature's Ministers, and whatsoever tends not to her Preservation is out of the way that may be called Living. Eximius Medicus excellens debet esse Physicus: Accuratissime sciat quibusvis Spirituum defectibus subvenire, convenientes accommodare Medicinas, Naturam juvare, errantem in viam ducere rectam, debilitatem roborare, oppressam relevare, succumbenti succurrere. Et talia praestare, si calluerit, jure merito Naturae-Consultus dicendus est. Medicus vero, qui nec Naturam, nec Naturae Spiritus, nec Naturae Vires novisse didicit, qui Spirituum Morbos & impotentias ignorat, qui Purgationibus Naturam destruit, qui Medicamentorum farragine Stomachum obruit, qui Naturam in actionibus suis & operationibus confundit, Valetudinem conculcat: Et talis Medicus Naturae est destructor, Hostis & Medicaster. Sanitatis formalitas est Potentia Naturales actiones exercendi. Spiritus sunt illi ipsi qui exercent illam potentiam. Positis Spiritibus radiantibus, ponitur Vita, amissis & extinctis, ponitur Mors. Illa itaque Spirituum Medicina est Sal Spirituosum, quia fluidam, volatilem, luminosam reddit Spirituum, Sanguinis & humorum obscuritatem, crassitiem & segnitiem. The true Sal Volatile Oleosum is to be preferred before a thousand common Medicines, which prove themselves to be rather injurious than profitable: Beccuse they want those Universal Virtues, that are capable to answer the Spirits Necessities. Moreover, Experience manifests, that the Relics of acute Diseases managed by Medicines contrary to Nature, become the Causes of Chronical Distempers. Whereas true Medicine should not be contrary to our Natures: But contrary to Diseases, which are contrary to our Natures, and friendly to our Spirits. Many Droop through Languid and Disordered Spirits, and for Relief suffer themselves to be tormented by Externals, or contrary Internals: Whereas a generous lively Remedy, agreeable to the Harmony of our Natures, and that neither dulls the Stomach, nor increases preternatural Heat, but is found Temperate, Clean and Subtle; such a Remedy would soon please the Spirit of Life, and charm all its dependent Powers and Organs. Tale est Sal Volatile Oleosum nostrum, quod non tantum hominem, sed quodlibet Animal praeservat in conservatione sanitatis. Curate omnes infirmitates de quibus Medici desperaverunt, & facit Hominem juvenescere. Virtutem habet efficacem omnem sanandi infirmitatem super omnes alias Medicinas Medicorum: Non enim permittit Sanguinem putrefieri, nec Phlegma superdominari, nec Choleram aduri, nec Melancholiam superexaltari. Nam Sanguinem purum multiplicat; contenta in Spiritualibus purgat, & omnia Corporea membra efficaciter restaurat & custodit. Denique omnes tam Calidas, quam frigidas, tam siccas quam humidas infirmitates arctissime sanat. Et si quis nostro Sale utitur quotidie, illum aio animo, ac omni sensuum habitu tam alteratum iri, ac si revera viveret in Paradiso. Here I should end: But that nothing may be wanting to any one's Expectation, I'll instance some particular Distempers it frequently Cures, without the help of any other Remedy. First, Distempered Stomaches, from Heat, Choler, Phlegm, ill Digestions, Surfeits of Meat or Drink, Heart-burn, Sourness, Wind and Weakness. All sorts of Colli●●●, tho' Scorbutic, and consequently habitual. The Scurvy in all its Shapes, Rheumatisms, and Dropsies: For it renews the Tincture of the Blood, and restores its Vital Ferment. Fevers of all sorts, especially malignant. Vapours, Melancholy, Hypochondriac Fumes, Hysteric and Convulsion Fits. Headaches, decay of Sight and Senses, Numbness, Tremble, Palsy, Lethargy, etc. Coughs, Hoarseness, Tissicks, Asthma, Short-breath, etc. It keeps the Pipes and Lungs clean from Clamminess and Ulcerous Putrefactions. In all Weak, Declinning, Consumptive Cases, 'tis Restorative, Strengthening and Preservative. And so it is, to repair the Decays and Infirmities of Age. All the time of women's Lying-in, and in many other Cases, 'tis a Noble Remedy. 'Tis an Excellent Remedy at large, for an ill Habit of Body. This Vital, Balmy Medicine disposes the Blood and Flesh to Healing, and so promotes a sound and speedy Cure in Chirurgical Cases. To such as are afflicted with Gout or Stone, 'tis very adviseable, for mending the sharp Ferment in their Blood and Stomaches, and to expel Wind freely. Herewith may be prevented the Fits of Gout and Stone, and the Increase of either. In the beginning of all Indispositions, while the Case is yet doubtful, 'tis a safe and proper Medicine. DIRECTIONS. First, be sure of the right Thing (for there are innumerable Pretenders) otherwise the Virtues ascribed to it cannot be answered. You cannot be deceived, if you take but a little pains to inform yourselves. Only remember it must be but one Thing, and no Composition by any means. It must be clear and full of Splendour, without any Colour. It must taste of Salt only: And have no Scent, but what's Natural to a Volatile Salt. Dropped into Liquors it must appear Oily in its form, but without any Oil, Scum, or swimming on the Surface: For it must all go down to the bottom. In White-wines, Cider, and other Spirituous Liquors, you'll see it lie at the bottom of the Glass and show itself red, which is an excellent mark, for that's a view of the internal Sulphur and Dignity of the Medicine. In half a pint of Thames, New-River, City-Conduit, or other soft, open Water, take 60 or 70 drops. In half a pint of Ale or Table-Beer, take 25 or 30 drops. In a Glass of Wine, take 10 or 12 drops. In Cider or Mead, take 15 or 16 drops. In a Glass of Mum, take 40 or 50 drops. Remember to stir them up very well in all Liquors, before you drink 'em. Rub a Drop or two betwixt the Palms of your Hands and smell to 'em: Thus 'tis to be used frequently in many Cases. It may be drank at any time, Full or Fasting, and at Meals. With these Drops you may amend all Liquors in their kinds, and render 'em Wholesomer and more agreeable to your Stomach and palate. As Wines, Cider, Mead, Mum, Beer, Ale, etc. Only you must observe due proportion to each, as before Directed: Thus you may make all Drinks Mellow, and rich in their kinds, without perceiving any thing put into them: And from being hard and sharp to what degree of softness and seeming newness you please. But when taken Medicinally, my common way is a Glass of Water and Drops in the Forenoon, another after Dinner, and one just before you go to Bed; or instead of this last Dose, take it in your Evenings Draughts. If your Stomach feel Full or Foul, then drink two half pints of Water and Drops, with 60 in each, within an hour, or one single pint of Water with 100, 110, or 120 Drops. But thus 'tis not to be continued, only for a Morning, two or three, as Necessity requires, and may be omitted all the day besides, unless to correct and renew your Drinks, and free 'em from doing Injury. In many acute Cases two or three Glasses of Water and Drops may be given in an Hours time, and seasoned pretty strong. These Drops may be drank in Milk-water, sweetened with loaf Sugar to your palate. You may Distil this, which is very grateful to every one's Stomach, and signifies somewhat more. Take one handful of Carduus Benedictus. Of Spearmint two handfuls. Of Roman Wormwood, Angelico, Rue, balm, each one handful. Shred 'em Gross, and put 'em into a Gallon of Milk over Night in a cold Pewter Still, and next Morning Distil gently two quarts or five pints. This you may make any time in the Year, for some of the the Herbs are as well Dry. About 40 or 50 Drops in a Claret Glass full, first sweetened, and then stirred in, is a moderate Dose to be taken at any time by any one, and repeated at pleasure. Many being used to great Variety of Medicines, can't understand how so much benefit may be received by one: Being accustomed to Vomiting, Purging, Sweeting, Bleeding, Blistering, and other Violences; but wholly unacquainted with what's Grateful, Innocent and Powerful; easily conjoining to the Vital Spirits, yet sensibly discerned, and only by its good Effects. From my House in the the Square in Salisbury-Court, Fleetstreet.