THE
HOLY GUIDE
LEADING THE WAY TO THE WONDER OF THE WORLD
A compleat Physician teaching the knowledge of all things, Past, Present and yet to Come, viz, of Pleasure, Long Life, Health, Youth, Blessedness, Wisdom and Virtue, and to Cure, Change and Remedy all Diseases in both Young and Old.
WITH ROSIE CRUCIAN MEDICINES, WHICH
ARE VERIFIED BY A PRACTICAL EXAMIN-
ATION OF PRINCIPLES IN THE GREAT WORLD,
AND FITTED FOR THE EASIE UNDERSTANDING,
PLAIN PRACTICAL USE, AND BENEFIT OF
MEAN CAPACITIES.
By John Heydon, Gent., , a servant of God, and a Secretary of Nature.
“And he took the golden Calf which they had made,
and burned it £n the Fire, and ground it to powder, and
strewed it upon the Water, and made the Children of
Israel drink of it”. EXO. 32, V. 20.
LONDON
Printed by T.M. and are to be sold by Thomas Whittlesey at the Globe in Cannon Street near London-Stone, and at all Booksellers and Shops. 1682.
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The
Holy Guide
Leading the Way to
Long Life, Health, Youth,
Blessedness, Wisdom and Virtue,
and to Change, Cure, Alter and Asend the state of the Body.
All being made plain and easie to mean Capacities.
By John Heydon, Gent.
A Servant of God and
Secretary of Nature.
Aude ignis vocem.
LONDON. Printed by T.M. 1662.
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To The
Truly Noble
By All Titles,
Sir John Hammer,
Barronet.
Sir,
Your Worthiness and grateful acceptance of this kind of Learning, which I promised your honourable self, I would put forth, is now flown to your Temple of Safety, Knowledge, Perfection, or acquired parts for refuge and protection, from the wickednesse of itinerant scandalous Pulpit Sycophants, achool-sophisters, and some of my own profession,
Lawyers: I mean the Phanatick Rable of Gown—men, that rage against the King and Bishops, whom God preserve out of their power: these contend against me continually, and contemn that which they do not know. But take heed ye unwise among the people; 0 ye fooles, when will ye understand? they Judge they know not what, and condemn without evidence. This HOLY GUIDE, which about ten years past, with some others of af finity thereto, for my private exercise and satisfaction I had at leisure, composed; which being communicated unto one, it became common unto many; and was by transcription successively corrupted, until it arrived in a most depraved copie to Doctor NICHOLAS CULPEPPER, and from him many had Copies, which Bone highly esteemed, and others abused: it came to pass about seven years past, I ehewed my true Virgin invention in manuscript to the learned Mathematician Mr. JOHN GADBURY, who was then in
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comapny with Captain GEORGE WHORTON and other Gentlemen, of which one had a Copy, but imperfect; and therefore knowing me to be the Author, intreated me to publish mine: I suspected my ability, because it was set down many years past, when I was very young, and was the sense of my Conceptions at that tine, not an immutable law unto my advancing Judgement at all times; and therefore there might be many things therein plausible unto my passed apprehension, which are not agreeable to my present self; therefore unwilling any work of mine should be printed. But at last I was persiaded; Now the enemies of King Charles & the Bishops, very proudly, with full mouth, bitter hatred, envy, malice and calumnies, hindred me from putting of it forth. Hence I began to be at a stand, whether I should put forth the rest of the book, or no; whilst I did doubt that I should by this means expose my self to publick censure, and as it were cast my self out of the smoke into the fire, a certain rude fear seised upon me, lest by putting then forth I should seem more offensive then officious to you, and expose your Worship to the envy of malicious carpers and tongues of detracters, whilst these things trouble me with a various desparation, the quickness of your understanding, exact discretion, uprightness of Judgement, Religion without Superstition, and other most known Virtues in you, your authority and integrity beyond exception, which can easily check and bridle the tongues of slanderers, removed my doubting, and informed me to set upon that again more boldly, which I had almost left off, by reason of dispaire: Therefore (most honoured Sir) take in good part, this book, in which we shew the mysteries of Astromancy and Geomancy, Art and Nature,
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Celestial and Terrestiall, all things bing opened and manifested; which experienced Antiquity makes relation of, and which came to my knowledge, that these Secrets of R. CRUCI*jt$ (hitherto neglected, and not fully apprehended by men of later tines), Nay with your protection be by me, after the shewing of Natural Virtues proposed to them that are studious and curious of these secrets: by which let him that shall be profited, and receive benefit, give you the thanks, who have been the occasion of this publication, and setting of it at liberty to be seen abroad, wearing the fionourable Title of
May 1.
1662. SIR,
Your humble Servant,
John Heydon.
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Book III.
Chapter I.
The Way to Long Life.
1. How to make one live two hundred years; 2. JOHN MACXLAINS our Country-man and others; 3. Policy to prevent occasions; 4. Helps from EGYPT and ARABIA; 5. Nothing can beget and work upon it self; 6. The heads of doing causes; 7. The wisdom of God; 8. A team of Fire; 9. Moistn.sse; 10. Of male and Female stuffe; 11. Mixtures; 12. Of the stuffe cloathed with wind; Clean air and heat of Heaven; 14. The Secret heat; 15. The starry fire and fat Aether; 16. Earth and Water; 17. lire and Fire; 18. Differences of heads; 19. Of Haire and Hoof; 20. Examples; 21. Of making and perishing; 22. The means to Long Life; 23. The food of Life; 24. The cause of Long Life; 25. The truths of Nature; 26. The Justice of God and End of Man; 27. Naturall Mysteries; 28. Of the clearness of mans body; 29. The Justice of Nature; 30. The wayes of Nature; 31. METHUSALEI4; 32. 1 long Race; 33. Helps to Long Life; 34. The life of Gyants; 35. King ARGATHON’S life; 36. PLATO’S Common—wealth; 37. enacted by the Law of Nature, what, etc.; 38. Th. food of Stars; 39. Hungry spirits; 40. Mixt bodies, and their four enemies; 41. The changable world and course of Creatures; Ai2. Natural means to Long Life; 43. Soul, Life and Heat of natural things;
44. Of the Element of Fire; 45. Of the nature of Aether; 46. Of the
134 Lib. 3.
food of AETHER; 47. Of the unseen first Moisture and Being of Life; 48. Of the first stuffs of the fine Oyle of the food of life; 49. Of a plains pattern of adjournment of life; 50. Natures pattern not counterfeit, or the blood and flesh of seed; 51. Cause of Life; 52. Instruction and nourishing; 53. An example of CARDANUS; 54. Our single Oyles ; 55. Natures Works equil in weight and truth.
1. Here we have met with the common argument, wherewith the unlearned use to deface this goodly sequence; we must go forward and encounter with the learned, who because their great deeds & effects promised, that is, to make all happy, knowing, long lived, healtbfull, young, wise, blessed and vertuous, are above their skill, or of their Ancestors; The Grecjans rate both the works impossible, and the workmens way false and guileful; I mean, I say, prove, according to my task appointed, that those great acts and deeds may be done & performed by other and weaker means then HERMES Medicines; And this I must do with more pains and diligence, because this way and entry once made in their hearts, the great marvellous truth of this secret, may the more easily come in and take possession,
2. But of such variety of hard and slippery matter, where were it best to set out? Which way first to take? Were it not meet the means and helps unto pleasure should be first cleared and read before we come to pleasure it self? And among then to give long life the foremost place, if not for his rorthinesse, yet for his behoof and necessary,
135 Lib. 3.
being needful in all Commonwealths and private persons; first to seek to live, before to live well, though that unto this end: then let us see what is long Life, and how all men may reach unto JOHN MACKLAIN,
3. But why do we make such great hast? We had need be slow and advised in so great a matter, and to look before we venter on so long away, and of so many dayes journey, that we be well provided and furnished of all things: wherein I hope, if I have not of mine own; or if after the thrifty manner, when I am well stored my self; yet I borrow to prevent lending, although I took upon trust so much as would serve this turn, it shall be no stain unto my credit; but be rather deemed a safe and wary way, to cut off occasion of robbery, both at home and abroad, especially if I take it up of such men as are most famous and well beloved.
4. These should be my friends of AEGYPT and ARABIA (though we have their secret help now and then) the best able indeed, and the nearest unto me, if they were so well known and beloved in the world; but because they be not, I will fly to that other side of GREECE, and to the most renowned there, and best liked: HYPOCRITES, PLATO, and ARISTOTLE, whom I doubt not to find very free and willing in this matter: Let us see then awake our old studies out of sleep, and lye to them, what need many words? After greeting, and the matter broken, they make me this answer joyntly together: God, because he was Good, did not grieve to have others enjoy his Goodness, that is, to be, and to be well, meaning to make a world (though ARISTOTLE withdrew his hand herein) full of all kind and everlasting changeable things, first made all, and blended
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them in one whole confused lump together, born up by his own weight bending round upon it self.
5. Then seeing it lay still, and that nought could beget and work upon it self, he forced out and sundred away round about, a fine lively piece (which they call Heaven) for the Male-Mover and Workmen, leaving still the rest (as groese and deadly) fit for the Female, to contain the working and fashioning, which we term the four beginnings (or Elements) EARTH, WATER, AIR, and FIRE, and thereof sprung the love which we see yet Between them, and the great desire to be Joyned again and coupled together.
6. Then that there sight be no number and confusion of workman and doing causes, but all to flow from one head, drew all force of working, and virtue of begetting, into a narrow round compass, which we call the Sun, from thence to be sent out, spread and bestowed all about the world, both above and below, which again meeting together, made one general heat, light, nature, life and soul of the world the cause of all things.
7. And because it becomes the might, wisdom and pleasure of such a Builder, to make and rule the infinite variety of things here below, and not evermore one self-same thing; he coMmanded that one light in many to run his eternal and stint-less race, too and fro, this way and that way, that by their variable presence, absence and meeting, they night fitly work the continual change of flitting Creatures.
8. This Soul, which PLATO calls the ever moving mover, quite contrary to ARISTOTLE, , which he himself conatrueth, a
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moveable mover, (that we may mervail how TULLY could translate it, as to make it all one with PLATO, unless LUCIANS GALLORES misled him, which is found in some copi•s that he might be an eternal mover, is, in Nature) and being a moat subtile and small bean, a spark of heavenly fire, in property and quality, by his cleanness, light, and fineness, hot; and for his moistness, withall temperate, as appeareth to him that bendeth his mind upon it.
9. If you doubt of this moistness, think nothing is made without mingling, which is by drawing in, and breaking small together the whole stuff, when a dry heat draweth out and scattereth the fine from the great, and thereby wasteth and narroweth all things, making nothing: As for example, DUNG HATCEETH AN EGG, AND QUICKNETH ANY THING APT TO RECEIVE LIFE, when warm ashes will never do it; what need we more? Imagine an heavenly flame by a good burning water, which flaming upon the hand on a dry cloath, heateth them both gently, without heat or punishment; and yet this Sunny bean is not moist of it self, before it is tempered with the moistness of his wife, the Moon, to make it apt for generation. Then HERMES calls the SUN and the Moon the Father and the Mother of all things.
10. Now the stuffe and female, to be fit to suffer working, must be first open, that is, soft and moist, and then not one, nor yet many like things, least in both these cases they should stand still the same, and not when they be stirred by the workman, rise and strive, bruise and break one another, fitly by continual changes, until at last they come unto a constant rest and stay; and that upon small occasion the
138 Lib. 3.
sane consent might Jar again, and come and change the wished end and purpose of the work; And therefore God cast in at first, th. known four fighting enemies: yet in the soft and open stuffe, there are but two of them, Earth and Water in one mixture, seen and extant at the beginning, before the painful, soul draws out and works the rest, Fire out of Earth, and out of Water that breath-like and windie thing called Air.
11. So that if there be much Earth, little Water, and great heat to mingle them, fire Will shew it self and bear the sway; if but small heat upon the sane measure of Earth and Water, Earth will rule the roost; if on the other side, upon small store of Earth, and much Water, but a small heat of working; the thing will fall out to be raw and waterish; if upon the same quantitie, and stronger heat, there ariseth an kirie, which is termed a fat and oyly body.
12. Wherefore when the Soul comes down by the Aspects of Stars (Read the HARMONY OF THE WORLD) upon the stuffe, cloathed with a fine windy coat of the cleanest Air next unto Heaven, called AETHER (without the breaking of which means, the two extreajns and unacquainted strangers would never bargain and agree together) by his moat mild heat it moves it, and alters it very diversly, making many sorts and kinds of things, differing according to the strength of the one, and the obedience of the other.
13. And so by reason in that separation of that fine and male part, at first, the stuffe was throughly tost and mingled, and the heat of Heaven thereby (like a hot Summer, after a wet Spring) very fitly; all which, man and all were made alike, without any seed sown, otherwise
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then by the great Seeds—man of Heaven, upon the common stuffe Earth and Water, and is still seen in the Common tillage, yet used in those lame and untilled Wights, which some call Start—ups, and sprung out from themselves, As we nay be easily led to think, if we Consider how, not only all kinds of plants, without all setting or sowing, grow up by themselves in some places; and some kind of Fish in the Sea are only Females; but also what plenty of fish there abounds in that frozen Country, for the great heat and fatness of the waters; and Chiefly that upon the slimy and the hot lands of AEGYPT, there are yet some bloody and perfect Land-sights (as Hares and Goats, etc.) all made and fashioned.
14. But because afterward the well mingled and fat fine stuffe, and strong working heat failed (as it must needs in time) and yet the great LORD would have the continual flitting, change, and succession hold the same, and fit causes were daily kept by continual succession within the body of the perfect Wighte, the stuffe in the she, and the heat in both, yea, and as far as need required in seeded Plants also.
Now we must understand as well, that this heavenly Soul., when it is so cloathed with that windy body, is called spirit (not only moveth and worketh with his heat) but also for food wasteth the stuffe; for nothing that is made, is able to bear up his state and being without his proper and like food and sustenance. See my HARMONY OF THE WORLD.
15. Then as our gross fire here below feedeth on weather and wind, called Air, as upon his lightest meat; and as it in his due place, is too thin and scattered, spreading the figure so far as it followeth
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his food, until at last it vanisheth to nothing, unless it be plentifully heaped and crowded up together, and so kept in a narrow shell of water, which is called oyle or fatness; even so it is between the fine starry fire and his like food, the fine fat of AEther, for that cause besides the divine purpose abovesaid, it cometh down in post into these quarters, to find and dress himself store of meat, as appears by his tarrying; for as soon as his food is spent he flyeth away as fast, and leaves his Host at six and sevens uncared for. I was about to tell you the course of the divers sorts and suits of these lower Creatures, but that there was a great pusse of matter came between and swept me away. This now being passed over, I will, go forwards.
16. Then if the suffering stufte be gross, foul and tough, and the making heat very small and easie, as it is within and under the ground, things are made, which they call Metals, or rather by the Arabick word, Minerals, little, broken, altered, or changed; but the gross beginnings, Earth and Water (Earth especially) rule still; and the life and soul, as it were, in a dark dungeon, fast shut up, and chained, as not able to stir and shew it self at all. When the stuffe is finer and softer, with greater heat upon it, then will arise a rooted and growing thing, called a Plant, better mingled, and smaller, and further broken from the low and foul beginnings; and the life of Heaven shall have more scope, because Wind, or Air, or Water (and yet Water chiefly) swayeth the matter.
17. But if the Soul be yet more mighty, and the etuffe yet finer, he is able (Air and Fire) but that above this exalted, to shew himself
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