that differing Faculties should exist in the same Part of the Subject I confess indeed that many times one of the Faculties is deprav'd without any harm to the other for there is in Galen an excellent Story of Theophilas who believ'd that the Musicians were playing by his Bed-side and order'd them to be put out of the Room tho otherwise he talk'd rationally enough so that there the Imagination was only deprav'd There is another Story of a Lunatic who having made fast his doors brought several Dishes to the Window which he call'd by several Names asking every one that pass'd by whether they did command him to throw them away Here the Reason was out of order Another Story we find in Thueydides of many that while the Pestilence raged in Greece were so forgetful of every thing that they neither knew their own Parents nor Acquaintance Here the Memory was only deprav'd But that proceeded from the various Constitution of the Body for the Soul being pure and without mixture according to the variety of the Temperament and structure of the Instruments cannot every where operate alike nor has an equal power in all things Some we observe by Nature excelling in Wit and Imagination tho of shallow Memories and Reason others that have great Memories without Reason or Judgment others to have a solid and natural Judgment whose Imagination is defective and Memory but small so that it is no wonder to see some whose Imagination is disorder'd with a Delirium their Memory and Reason untouch'd for the stronger Faculty more powerfully resists external Injuries the weaker more easily yields As therefore in one and the same Particle there are various natural Facuities the attractive retentive concretive and expulsive of which one is frequently disturb'd the other remaining sound and unhurt and yet no Physician will affirm them to be in several Seats the same with Galen I conclude as to the Principal Faculties Nevertheless the Arabians urge that Imagination is in the foremost Reason in the middle and Memory in the hinder Ventricles of the Brain upon an Inference drawn from thence That the foremost part of the Brain is softest and more fit to receive Idea's the hinder part harder and more proper to retain the Notions receiv'd But I deny the Consequence for what has been already said yet grant withal that the Principal Functions are more sudden in their Actions in the foremost Part of the Brain in the hinder Part more perfect because the one is harder the other softer as we see that if the whole substance of the Brain be somewhat dry the Memory prevails if moist the Imagination if temperate the Judgment The followers of the Arabians also further object by the Testimony even of Galen himself that there are several Cells the one more noble then another as being the Seats of the more noble Faculties But Galen prefers the hindmost Ventricle before the rest not that the Memory is there seated the Reason in the middle the Imagination in the foremost but because the Imagination and Reason are more imperfect in the foremost the Memory more perfect in the middle most perfect behind because there the Animal Spirit is brought to its Perfection They add that Galen the Imagination being deprav'd apply'd Topic Remedies to the fore-part of the Head as being the Seat of the Fancy But they do not observe that Galen took the same course in all Affections of the Brain as in Drowsiness the Apoplexy Phrensies and Melancholy not that the Seats of the Faculties were various but to the end the force of the Medecine might penetrate more swiftly to the innermost Parts of the Brain by reason of the thinness of the Scull and the Coronal Closure D. Most learnedly have you refuted the false Opinion of the Arabians concerning the Seat of the Principal Faculties Let us proceed to the Assistant Faculties What is the sensible Faculty C. It is that which from the Brain conveighs through the Nerves Sense into the whole Body by degrees D. What is Sense C. Here it is taken Metonymically for the Act of feeling but properly is a Faculty diffus'd by the Animal Spirit the sensitive Organ interceding by which things sensible are perceiv'd D. Of how many sorts is Sense C. Twofold Interior and Exterior D. Which is the Interior Sense C. It is that which distinguishes the Objects of the several Exterior Senses It is commonly call'd Common Sense for that all the External Senses are seated round about it into whose Organs the Branches of the Nerves are disperst by which the Soul powrs forth her Efficacy the Primary Sense as King and Judge has his Seat in the Body of the Brain from whence as from a Turret it contemplates all Idea's of things brought from without by the Administring senses and observes all the Actions of the Senses Galen comprehends the Imagination under common Sense D. How many are the Exterior Senses C. Five Seeing Hearing Smelling Tasting Feeling D. What is Sight C. A Sense seated in the Eyes which receives Colours through a Medium truly conspicuous D. What the Hearing C. A Sense seated in the Ears perceiving Sounds D. What is Smelling C. A Sense perceiving Scents convey'd through the Nostrils D. What is Tasting C. A Sense residing in the Tongue which judges of the several Tasts and Savors of things D. What is Feeling C. A Sense which being confin'd to no proper Organ but equally diffus'd over all the Body by the help of the Nerves observes all tangible Qualities and their Differences as Heat Cold Moisture Driness Hardness Softness Roughness Smoothness c. D. What is the moving Faculty C. It is that which gives motion to the Body by the assistance of the Muscles at the command of the Will D. Thus far of the Animal Faculty What is the Vital Faculty C. It is that which begets the Vital Faculty in the Heart and diffuses it every way through the Arteries for the preservation of Life from whence it derives its Appellation D. What is Life C. Life is the continuance of the Natural Heat glowing in the Primogeneal Moisture as Death is the extinction of that Vital Heat By Aristotle Life is sometimes defin'd The Continuance of the Vegetable Soul in the Body sometimes the Energy of an enliven'd Body By others sometimes it is said to be the Union of the Soul with the Body sometimes the continuance of a Body enlivened to the Term that it ceases to be as Death is defin'd to be sometimes the separation of the Soul from the Organic Body sometimes the substantial Corruption of the enliven'd Body D. How many Faculties are subservient to the Vital Faculty C. Two Respiration and Beating of the Pulses because the Vital Spirit is bred and distributed by the Assistance of Respiration and the Pulses But as Respiration consists of Inspiration and Expiration so the Pulse by Dilatation and Contraction D. Does not the Irascible Faculty by the Philosophers plac'd in the Heart belong to the
Vital C. Because the Irascible Faculty is that by which the Heart is mov'd to prosecute that which is good as to avoid that which is evil for the preservation of Life not only that but the Concupiscible Faculty by which the Heart is mov'd to embrace that which is good is also to be referr'd to the Vital Faculty D. But Galen and Hippocrates as they assign the irascible Faculty to the Heart so they appropriate the concupiscible to the Liver C. Galen there by the concupiscible Faculty does not mean that Desire by which a man is carry'd with apprehension toward the Object but the natural Appetite after Nourishment which tho it be fix'd in every part yet he ascribes it to the Liver as being the particular place where the Bloud is made D. What is the Natural Faculty C. That which being convey'd from the Liver through the Veins affords Nourishment to all Parts of the Body D. Of how many sorts is it C. Three That which nourishes that which causes growth and the generative Faculty D. What is the Nourishing Faculty D. That which converts and assimilates the receiv'd Nourishment to the substance of the body It also restores the continual decays of the body and remains to the last day of Life D. How many Faculties are subservient to the Nourishing Faculty C. Four The Attractive Retentive Concording and Expulsive D. What is the Attractive C. That which covets and draws to every Part convenient Moisture D. What is the Retentive C. That which retains the attracted Nourishment till the Altering Faculty have chang'd it into the Nature of that Part which it is design'd to nourish D. What is the Concoctive Faculty C. That which alters the attracted and retain'd Nourishment changes concocts it applies and assimilates it to the Part which is to be nourished D. What is the Expulsive C. That which separates and expels that which is not proper for Nourishment or superfluous D. What is the Increasing Faculty C. That which extends and enlarges the body till the time appointed by Nature D. What is the Generative Faculty C. That which begets its own like But that is not simple but compounded of two Faculties D. Which are those C. The Changing and Forming Faculty D. What is the Changing Faculty C. That which changes the first Substance out of which Generation is made and converts it into that proper and convenienter Matter which is to be generated D. What is the Forming Faculty C. That which makes the Form agreeable to the whole and every Part of the body D. Thus far of the Animal Vital and Natural Faculties But is the mutual consent of all requir'd C. They are so far conjoyn'd by mutual Consent saith Fernelius that every one singly subsists by the help of the rest The Vital perfects the rest and sets them at work and is by them assisted by mutual Kindnesses The Natural affords it food the Animal by the motion of the Breast and Lungs is the Cause of Nourishment and Refrigerarion To the Animal the other two afford Matter and the Vital running through the Arteries preserves and increases it which always her self stands in need of the Animal D. Which by mutual Consent of Authors is the agreed Order of the Faculties C. By the order of Procreation the Natural is first then the Vital and the Animal last But in order of Excellency the Animal precedes then the Vital and lastly the Natural But as to the Necessity of Life and Action the Vital is the first of all then the Natural and last of all the Animal Of the Action D. After the Faculties follow the Actions What is an Action C. An Action is a Motion proceeding a Faculty sometimes from the Greek call'd Energy from the Latins Function or Operation D. How is Function divided C. As Faculty is threefold so is Function Animal Vital and Natural D. But Galen allows but two sorts of Functions Animal and Natural Of Actions saies he there are two primary Differences for some are the Actions of the Soul and others of Nature therefore the first are call'd Animal and the second Natural C. I Answer That in that place Galen comprehends the Vital under the Animal Functions D. How do the Intellectual Actions differ from the Sensible C. There is this particular difference between them That the Sensible Actions have every one their particular Organs by which they are committed Sight the Eye Hearing the Ear the Action of Smelling the Nose Tast the Tongue Feeling the Skin But Intellectual Actions want the help of no Corporeal Organ because they are not capable of Corporeity D. As if the Brain were not the Organ of the Functions of the Mind whose Temperament is so necessary for the true performances of Understanding Cogitation and Ratiocination that that being once deprav'd Phrensie follows C. I grant the Brain to be the Organ of Imagination which contains the Idea's of Corporeal things but not of the Mind only so far as that it cannot operate in the Body without the help of sensible Idea's D. How are voluntary Actions divided C. They are twofold some are continually free others subject to the Affections of the Body D. Which are altogether free C. Those which we do perpetually when and as often as we please without any impediment as Speaking and Walking D. Which are subject to the Affections of the Body C. Such as are not perpetual but at certain times as the Necessities of the Body require as making Water and Easement of the Belly D. How are the Vital Functions distinguished C. Of the Vital Actions the one is the principal which is the work of making the Vital Spirit two Ministerial as Respiration and the beating of the Pulses Under the Pulsatii Actions are comprehended the Motions of the heart proceeding from the irascible and concupiscible Faculties From the one Gladness Hope Love which dilate the Heart as embracing the Object of Good From the other Sadness Fear Hatred by which the Heart is contracted troubled and oppress'd as avoiding the evil Object D. Is Respiration an Animal or Natural Action C. It is a voluntary Action being made by the help of the Muscles contracting and dilating the Breast but not altogether free because it is done upon Necessity Others believe Respito be a mixt Action partly Animal in respect of the Organs partly Natural as depending upon the motion of the Heart which is Natural and because it never ceases whether we sleep or wake when all the Animal Actions cease in Sleep D. Is the Pulse an Animal or Natural Motion C. The Pulse neither depends upon the Will nor Nature simply but upon the Vital Faculty of the Soul which is Natural Not upon the Will because we cannot make this motion nor stop it at our own pleasures Not simply upon Nature for nothing moves in a living Body but the Soul for otherwise there would be more then one form The Soul is of an Animal Nature which to preserve its Union
reality For the Elements are only to be divided by Reason and not by actual Operation D. What Difference is there between Principles and Elements C. The Difference is twofold First The Elements proceed out of others before them and out of one another But Principles proceed neither from others nor from themselves but out of themselves produce all Natural things Secondly The Elements are of the same Genus with those things of which they are Elements But Principles cannot be of the same Genus with those things of which they are Principles Wherefore in regard that Elements are Bodies it is apparent that those things of which they are Elements are Bodies but the Principles of Bodies are Incorporeal D. How many Elements are there C. Four Fire Air Water and Earth which frequently by Hippocrates are call'd Hot Moist Cold and Dry. D. By what Arguments are the Elements prov'd to be four C. Chiefly by three First because they are the first four Elements liable to the sense of Feeling and so many real Agreements of Tangible Qualities Next because the four Elements concur to the forming of mix'd Bodies Lastly Because all mixt Bodies are dissolv'd back into the four Elements D. I would have thee demonstrate how Human Bodies are compos'd of these four Elements C. It is the general Assent of all that our Bodies are compos'd of Organic Members in the first place then those Organic Members are perfected out of a Composure of similar parts which similar parts deduce their Original from the Seed and Maternal Bloud both proceeding from a mixture of Humors which mixture arises from the Meat and Drink put into the Body the product of which whether the Flesh of Land-Creatures or of Fish whether Fruit-Trees or Herbs and Flowers is only the promiscuous concourse and mixture of the Elements Seeing then our Nourishment proceeds from the Elements from our Nourishment the Humors from the Humors the Similar Parts from the Similar Parts the Organic Members from the Organic parts of Human Body it is manifest that the same is compos'd according to the method of Nature out of the four Elements Moreover that Human Bodies consist of those first Elements is plain from their last Dissolution for that when a man dies all things return from whence they came Thus the innate heat dissipates and flies away to the Element of Fire His Breath returns partly to the Fire partly to the Air. The flowing Humor becomes Water again The more solid thick and firm parts when once the Moisture is exhausted dry up and moulder to dust This the most admired Hippocrates first gave us to understand where he declares that when Man expires every thing separates to its proper Nature and returns to those Elements of which it was at first compos'd The Moist to the Moist the Dry to the Dry the Hot to the Hot and Cold to the Cold. D. Tell us more plainly how human Body is generated out of the four Elements The Body of Man is not compos'd of the Bodies of the Elements alone but of their conjoyn'd Qualities nor these neither pure but intermixt and temper'd according as they act of suffer among themselves D. Repeat the Qualities of the several Elements C. Fire is hot in the Extream remisly dry Air moist in Extremity remisly hot Earth cold in the Extream remisly moist The Earth dry in the Extream remisly cold So that the first four Qualities are Heat Cold Moysture and Drought Of which the Elements are the first Subjects and out of their Mixture and Temperament our Bodies are compos'd which while the Mixture and Temperament remain equal and just are in perfect Health but when that Mixture and Temperament fails or is alter'd by some Accident the Body becomes distemper'd D. What is Mixture C. Mixture is the Union of Alter'd things apt to be mixt D. How is Mixture made either according to the Qualities or the Forms or in the whole C. Qualities are alter'd Forms united the whole Elements mixt with the whole D. Shew me more distinctly the Reason of Mixture C. Alteration precedes Mixture or rather the Conflict of contrary Qualities precede the acting and suffering of the Touch for all Physical Agents act by the Touch. And therefore all Elements that concur to constitute a mixt Body touch one another in the first place then act one upon another by their Repugnancy and Contrariety and so by their mutual acting and suffering divide themselves into the smallest parts imaginable make way and enter every where and this is call'd Mixture in the whole D. Then you say Substances are mixt with Substances C. Why not D. Because no Mixture is made without Repugnancy but Substance is not repugnant to Substance C. Substance is not repugnant to Substance of it self as it is Substance but in respect of its Qualities So Fire in its whole Form and Substance does not resist Fire but one in its Quality Fire being hot and Water cold Alteration is not a mutation or change of Forms but Qualities The Elements through their mutual Contests are alter'd in their Contests are alter'd in their Qualities and are temper'd by their being broken and pierc'd taking away the Repugnancy they are easily united But from the Union of the Forms of every Element one Form of a mixt Body arises Of Temperaments D. What is a Temperament C. A Temperament is a proportion of the four chief Elementary Qualities proper for the true exercise of the Natural Functions Avicen defines a Temperament to be a Quality arising from the Elements proportionably mixt Galen calls it the Beginning of Natural Functions and Faculties Averrhoes the Form of a mixt Body But this last Definition does not please me because the form of a mixt Body is a Substance but Temperament is an Accident in the Order of Qualities D. Think you a Mixture of the first Qualities may be made without a Mixture of the Elements C. By no means For tho in this Temperament differs from Mixture that the latter is made proper to the Elements the former to the Qualities yet are they so conjoyn'd that neither Mixture can be made without the aid of Efficient Qualities nor Temperament without the substance of all the Elements So that Temperament is a kind of Harmony of the four principal Qualities proceeding from the Mixture of all the Elements D. How many are the Differences of Temperaments in general C. Nine One Temperate eight without Temperature of which four are simple Hot Cold Moist Dry and as many compounded as Hot and Moist Hot and Dry Cold and Moist and Cold and Dry. D. What is that which is said to be Temperate C. That which the Greeks call well-temper'd which is as it were the Rule and Measure of all Temperaments D. Of how many kinds is it C. Twofold The one Temper'd absolutely and to weight the other to Justice in several Genus's D. What call ye Temperament absolute and to weight C. That in which there is an even and equal Portion
be sound only we observ'd his Pericardium to be full not only of Water but a great quantity of thick Bloud which upon some vehement motion foregoing the Heart being contracted through extream Grief had made its way through the two Lappets and suddenly suffocated the Principle of Life whence follow'd sudden Death Through Fear also the Spirits and Bloud are drawn back to their first Fountain whence it comes to pass that the Parts wax cold the Countenance grows pale the Body quivers Utterance fails and the force and strength of the whole Frame grows weak and faint On the other side in Anger the motion of the Natural Heat is more vehement which at length throws it self forth with violence into the outmost parts From whence the Countenance becomes red and the whole Body being warm becomes more bold and ready to put it self forth into danger In Shame both the inner and outer Parts suffer because the Heat first flies to the inner Parts and then throws it self forth again Seeing then the force of the Perturbations of the Mind is so great it behoves the Physician to correct or expel them by all the Art imaginable THE THIRD DISPUTATION Of Things Preter-Natural In the Knowledge of Pathology employs it self Doctor THus far of things Natural and not Natural it remains behind to treat of things Preternatural What are Preternatural things Cand. Those things which destroy the Natural Constitution of the Body of Man are call'd Affections or such Postures of Evil under which the Body suffers which being by the Greeks call'd Pathe therefore the Learning which handles these Affections is call'd Pathology D. How many Preternatural Affections are there C. Three The Disease the Cause and the Symptom In regard that every Affection of the Body receding from its natural Constitution is either a Disease or the Cause of Disease or a Symptom as Galen testifies l. 1. De Diff. Symp. D. How are they distinguish'd one from another C. That Affection which hinders the Action is call'd a Disease if any thing follow this a Symptom that which occasions it the Cause Of Diseases D. What is a Disease C. A Disease is a Preternatural Affection by which the Action is first harm'd D. I thus dispute against it Every Disease is not a Disposition therefore is ill defin'd by Galen C. I deny the Antecedent D I prove it thus For the most part a Disease is a Habit but Disposition is not a Habit yea it is oppos'd to Habit by Aristotle because Habit is a permanent Quality which cannot easily be remov'd from the Subject but Disposition is a Quality that may be easily remov'd from the Subject C. The Word Disposition that is Affection is understood by Galen not according to that more special signification wherein Disposition that is a preparation to Habit is us'd by Aristotle but according to the more general signification under which he comprehends Disposition and Habit for some Diseases easily come and soon go off others are with difficulty remov'd D. Moreover by this Argument I prove that the Disease does not in the first place injure the Action Faculty differs from Action as the Cause from the Effect but the Disease first injures the Faculty therefore the Action is not first injur'd C. That is false in an Organic Distemper for the Use of the Instrument may be hinder'd without any injury to the Faculty D. However in a similar Disease the Faculty is injur'd before the Action C. I answer A Physician makes his Judgment of all things according to Sense but we do not find the Faculty hurt before we find the Action fail D. Besides I thus prove That every Disease does not injure the Action A Wound is a Disease but the Functions of the wounded Part remain entire because it attracts retains assimilates the Bloud and lastly restores the portion of Flesh cut off There every Disease does not injure the Action C. I Answer these things are performed by the found part which are next to the Wound D. How many general Divisions are there of a Disease C. A Disease is threefold Similar Organic and Common D. What is a Similar Disease C. A Distemper which first injures the Action of the Similar Part. D. Of how many sorts is Distemper C. It is either Simple or Compound A Simple Distemper is either hot cold moist or dry The Compound Distemper is either hot and moist hot and dry cold and moist cold and dry at that either alone or joyn'd with Matter D. What is an Organic Distemper C. A Disproportion of the Structure which first injures the use of the Organ D. Of how many sorts is it C. It is fourfold either in the forming the Magnitude the Number or Situation D. What is the Disease of Form C. The Disease of Form is when the natural Figure of the Frame is deprav'd or when a Passage or Cavity is dilated beyond measure or streightn'd or obstructed where it should not be or when the Part is rough where it should be smooth or smooth where it should be rough D. What is the Disease of Magnitude C. The Disease of Magnitude is when any Part is increa'sd or diminish'd beyond or beneath its due proportion D. What is the Disease of Number C. The Disease of Number is when any Part is wanting or superabounds D. What is the Disease of Situation C. When any Part loosens from its proper place as when the Kall or great Gut falls into the Scrotum D. What is the Common Disease C. The separation of the Continuity which hinders the Functions of both parts D. Of how many sorts is the separation of Continuity C. Fourfold A Wound an Ulcer a Fracture a putting out of Joynt which may be likewise call'd a Disease in Situation D. Why do you here omit a Tumor against Nature C. Because a Tumor preternatural is said to be a compounded Disease of Distemper ill Figure and separation of the Continuity by a Word from the Greek call'd an Aposteme D. How many significations will the Word Aposteme bear C. Two The one General and the other Special for generally the Word Aposteme is taken for any Tumor which is preternatural but specially for an Inflammation brought to Suppuration and many times for a Tumor wherein some certain Matter appears in the Vesicle resembling Honey or Grease or thick Grewel D. Where do these Apostemes breed C. In the extream Parts of the Body D. There 't is true they use to breed but we observ'd not long since a new place which they had found out never heard of before in the Schools of the Physicians The most Illustrious the Marquess of Monte-pezzati a Person of a sharp Wit upon the ceasing of a Dysentery to which he had been subject from his younger years and after a suppression of the Emrods which for eight years together had kept their constant course in the 49th year of his Age 1619. he was taken at Tours with a violent and obstinate pain in the