[5] _Auicen. C. de melancholisi contingat a Demonio sufficit nobis quod conuertat comptexionem ad choleram nigram, &c. Vide Iacobum de partibus inhunc locum. Valesius metb; medendi lib. 2. cap. 2._ The second argument of this is, that these _Symptoms_ do yeeld vnto natural causes, and are both procured and also eased by such ordinary meanes, as other diseases are: and[6] therefore they must needs be naturall. [6] _Fernel loco citato matheus de Grad. ex Azariuio. C. de Epilepsia._ The strength of this argument is grounded vpon the very foundation of our profession which hath beene layd by[7] _Hyppocrates_ and[8] _Gallen_ long agoe and euer since confirmed by the practise and obseruations of all learned men; that diseases are cured by their contraries. I say contrary[9] both vnto the disease, vnto the cause, and vnto the _Symptom_. And the more exact the contrarietie is; the more proper is the remedy: as when they are equall in[10] degree or in power. But what equality of contrariety either in degree or in power, can there be betweene a supernaturall suffocating power, and the compression of the belly or throate. They are disperats in Logicke, but not contraries. For contrarietie is betweene such as are comprehended vnder one generall. And where one is opposed vnto one alone, and not indifferently vnto many. Neither doe I thinke, that any man wel aduised, will say that by compression of those parts, he is able to suppresse the power of the diuell. The like may be saide of the application of cupping glasses, of sweete plaisters, of ligatures, &c. beneath, and of euell smelles aboue; by all which we do obserue those kindes of fits to be mitigated: and yet there can bee no such contrary respect in thẽ against a supernatural cause, as is between a remedy and a disease. They are also procured vpon sweete smelles, vpon pleasant meats and drinkes, vpon feare, anger, iealousie, &c. as in the particular causes shall bee farther declared: and yet no such consent can bee shewed in them with any supernaturall affect, as that they may any way cause or encrease it. Wherefore the rule of _Hyppocrates_ must needes be true; that if these _Symptoms_ do yeeld vnto naturall remedies, they must also bee naturall themselues. And thus much in explanation of these two arguments of _Hyppocrates_ against the errour of his time: which notwithstanding hath been continued in the mindes of men vntill this day, and no maruell: vnlesse the same corruption which bred it at the first, had beene remoued out of the world. And therefore diuers of our Authors doe make especiall mention of this case wherein they report the common people to haue beene deceiued by imagining witchcraft or possession, where indeed there was none. [7] _Hippo. de natura humaaa circa medium. Destatibus paulo post principium._ [8] _Gal. de Venesectione aduersus Erasistr: cap: 8, in arte medicina li cap: 89. in constitutione artis cap: 13. methodi med: lib. 9. 10. 11. &c._