living Creatures are subjected to the Empire of the Soul and brought under its government and power Moreover by means of them the corporeal substance coheres with the incorporeal whereby it comes to pass that they are as it were the Bands that tie both Soul and Body together D. What is a Spirit C. A Spirit is an Airy thin transparent Substance the seat of natural Heat the Vehicle of the Faculties and the first Instrument that sets the Functions at work D. How many sorts of Spirits are there C. Two the one innate and the other infus'd D. What is the innate C. That which was ingrafted into the several Similar Parts by the first Beginnings of Generation the foundation of which is the Radical Moisture D. Which is the infus'd C. That which flows in from elsewhere and cherishes and preserves the innate every where conveighing Faculty and Heat to enable the Functions in their several Duties D. Of how many sorts is it C. Threefold Animal Vital and Natural D. What is the Animal Spirit C. A Spirit begat in the Ventricles of the Brain of Vital Spirit and inspir'd Air whence being distributed through the moving and sensitive Nerves it renders all the Parts of the Body capable of Sence and Motion D. What is the Vital Spirit C. That which is bred in the left part of the Heart of the natural Spirit and the Air suckt in by the Lungs whence it is convey'd through the Arteries to every part to cherish the inbred Spirit corroborate the natural Heat and restore strength D. What is the Natural Heat C. That which proceeding from the Liver is diffus'd together with the Bloud through all the Veins the Cause of Generation Nourishment and Growth Of the Faculties D. Thus far we have discours'd of the Parts both Solid and Fluid of Human Bodies let us say something concerning the Faculties and Functions of the Soul Give me then the Definition of a Soul C. A Soul is the form of a Living Body By Aristotle it is defin'd the Entelechy of a Natural Organic Body potentially having Life D. What is meant by Entelechia C. Some interpret the Word to be the gaining of Perfection others the Act of Perfection but the latter Interpretation does not please me for the Soul is not an Act but the Efficient Cause of the Act. And thus Life is the Act of the Soul not the Soul it self D. Seeing then we are come to the consideration of Man I would have thee explain what the Soul of Man is C. It is that which gives him Vegetal Sensual and Intellectual Life By Aristotle it is defin'd to be the Beginning of Living Perceiving and Understanding By others the first Cause of all the Functions of our Body for the performance of which it is endued with a manifold Ability or Faculty D. What is Faculty C. It is the inbred power of the Soul of which she makes use for the producing of Actions By Galen it is defin'd The Efficient Cause of Actions and is therefore a Faculty because whatever it does it is able to do so that under the Word Faculty is comprehended that which has a Power to act D. Why does Galen refer the Cause of Action to Temperament C. Because Temperament is the Cause why the Soul performs her Actions without which she could not Therefore sayes Galen in his Book of Conjecturing by the Pulses The Soul is seated in the commodious Temperament of the several Parts for that then every Part performs with vigor its proper Office when in best Temper On the other side it acts amiss and feebly when it is out of Temper D. Then the Soul it seems flows from Temperament unless you take the Soul to be Temperament it self C. I do not believe the Soul to be Temperament because the Soul is a Substance but Temperament is only an Accident But I believe that Faculty flows from both from the Soul as from the Essential Form which is the first and chief Cause of all those Actions which we daily perform from Temperament as from the accidental form which is the assisting Cause without whose aid Souls cannot produce Actions D. How many sorts of Faculties are there C. The Essence of the Soul is purely uncompounded because there is but one form of one Body but Faculty by the Physicians is said to be threefold Animal Vital and Natural D. Nature the Architectress of the Body when she first begins to raise the Frame bequeaths several Faculties to the single Parts for the preservation of the whole therefore there are as many Faculties of the Soul as Parts of the Body C. The Parts of the Body are endued every one with their proper Faculties on purpose to serve the whole with so many Actions which it cannot want so that the number of Faculties and Organic Parts must be equal But as the Parts so the Faculties are contain'd under three Principal Kinds Animal Vital and Natural D. What is the Animal Faculty C. It is that which is only enjoy'd by Animals from whence it derives its Name D. Of how many sorts is the Animal Faculty C. The Animal Faculty is threefold Principal perceiving and moving D. Which is the Principal Faculty C. That which resides only in the Brain and in no other of the Organs D. Of how many sorts is it C. By Galen it it is said to be threefold Imagination Ratiocination and Memory But the first and last are referred only to the interior Sense by those to whom the Understanding only proper to Man seems worthy the name of Principal D. What is Imagination C. It is that which receives and apprehends the Images and Idea's of things objected to it and accepted by the Senses out of which being for the most part mixt and confus'd it produces and forms many things which before fell not under the power of the senses D. What is Ratiocination C. The Mind is that with which Man endu'd excels all other Creatures by whose assistance it understands and knows things incorporeal and forms abstracted from all Matter drawing universal Notions of things sometimes out of one sometimes out of another D. What is Memory C. It is that which stores and lays up within it self the forms and Images of Things represented by the Phansie and recall'd to the judgment of Reason D. Where are the Principal Faculties of the Soul lodg'd C. The Arabians lodge the Imagination in the foremost Ventricles of the Brain Reason in the middle and Memory in the hindermost but the Grecks deny them to be confin'd to places affirming them to be diffus'd through all the corners and over all the substance of the Brain D. What think you of this Controversie C. I do not like the Opinion of the Arabians though grounded upon probable Arguments Avicen and Averroes endeavour to demonstrate that the Faculties have their distinct Seats from hence because that one of them sometimes is deprav'd without any hurt to the other concluding thence the improbability
Head the Consequence of which was a Delirium All the Remedies that the most Famous Physicians of Tours could imagine were apply'd but all to no purpose wherefore he was remov'd to Pressignac at a good distance from the King's Court whither I was call'd together with three other of the most eminent to try our Skill but notwithstanding all the most violent Remedies that could be rationally us'd not being able to vanquish the Distemper at length he dy'd Lethargic His Body being open'd under the formost right-side Ventricle a part of it was apparently corrupted in which there appear'd various and sundry forms of an Aposteme the Vesicles of which were about the bigness of a Pine-Nut This Observation I thought fit to give thee an accompt of by the way Now let us return to the General Discourse of Apostemes Of how many sorts are Tumors preternatural C. Fourfold Phlegmone Erysipelas Oedema and Skirrus D. What is Phlegmone C. It is a Tumor preternatural caus'd by the Bloud starting out of the Veins and dilating the Part with Heat Redness Paint Beating and resisting the Touch. D. What is an Erysipelas C. An Inflammation very hot lying in the Skin and sometimes incroaching upon the Flesh underneath proceeding from a Choleric hot Blood which by reason of its thinness causes no great Swelling but disperses it self in length and breadth every way D. What is an Oedema C. A cold loose white Tumor void of pain leaving the print of the finger that touches it proceeding from a Phlegmatic Humor D. What is a Skirrhus C. A hard resisting Tumor void of pain with little or no sence of feeling proceeding from a Melancholy Humor D. What is a Wound C. It is a new separation of the Contiguity in soft parts by some Cut Bite or other external Accident D. What is an Vlcer C. The separation of the Continuity in soft parts made by Corrosion D. What is a Fracture C. It is the Union of the Bone separated occasioned by some external Accident bruising or breaking the same D. What is Luxation C. It is the falling or slipping of a Joynt out of its proper place into another to the impeding the voluntary Motion Of Morbific Causes D. What is here meant by the word Cause C. An Affection against Nature which causes the Disease the knowledge of which is call'd Aetiology D. The Cause of a Disease is generally substantial as some Humor or Wind or something else preternatural as a Stone but Affection is a Quality therefore Affection is not properly the cause of a Disease C. The Word Affection is otherwise us'd by Galen and Aristotle that is for every thing that is able to destroy the natural Temper and Structure of the Body and injure its Actions whether it be Substance or Quality D. Of how many sorts are Morbisic Causes C. Twofold Internal and External D. Which is the Internal Cause C. That which resides within the Body D. Of how many sorts is this C. Twofold the preceding and containing D. Which is the Antecedent Cause C. That which nourishes the Disease D. Of how many kinds C. Two Plethoric and Cacochymic D. What is the Plethora C. A Redundancy of all the Humors equally augmented or else a redundancy of the Blood alone D. How many kinds are there of Plethora C. Two the one in respect of the Strength the other in respect of the Vessels D. What is a Plethora in respect of the Strength C. When the Blood neither in quantity nor quality exceeding due measure yet oppresses the Strength debilitated by some other Cause D. What is a Plethora as to the Vessels C. When the Humor exceeds its due measure which is either light when it only fills the Cavity of the Veins and only exceeds proportion by a little or distensive when it distends and almost rends the Tunicles of the Veins D. How does the Plethora in respect of the Vessels and that other in respect of the Strength differ C. When during the Plethora the Body waxes heavy yet the Strength of all parts remains equal only there is a fulness of the Vessels But if the Body and the Arteries wax heavy and the motion grows slow if a drowsie disturb'd and unquiet Sleep follow and the Patient complain of being oppress'd by some weight or that he carries some burden or dream he cannot be remov'd out of his place then it is an over-fulness oppressing the Strength D. What are the Signs of a Plethory C. The Antecedent are the Causes breeding plenty of Blood such as are the just temper of the Body Age the Spring-Season a temperate Clime good Diet and the accustomed evacuation of Blood suppressed But the consequent Causes are Accidents which demonstrate an over-fulness and predominancy of the Blood as a red colour in the Face swelling of the Veins dilatation of the Vessels a spontaneous stretching Lassitude a bigger Bulk of Body a fleshy habit of Body a merry and jocund disposition stupidity drowsiness a strong Pulse and thick difficulty of breathing and an aptness to bleed c. D. What is Cacochymy C. Cacochymy is the redundancy of yellow or black Choler or Flegm whence it is said to be threefold Choleric Melancholic and Flegmatic D. By what Signs is a Choleric Cacochymy known C. First from the Causes demonstrating exuberancy of Choler as a hot and dry Constitution a constant and florid Age Summer a dry Season a hot and dry Clime a hot and dry Diet and then by the signs of yellow Choler abounding in the Body as a pale Face yellow or blackish a dry Habit of Body lean slender hairy acute Senses swift and expedite a sharp and diligent Wit little Sleep and unquiet much Waking Dreams of War a swift and frequent Pulse want of Stomach an unquenchable Thirst his Vomits and Stools full of Choler Urine yellow or somewhat inclining to Flame colour with little sediment c. D. By what signs is a Melancholy Cacochymy understood C. First from the Causes shewing the Exuberancy of Melancholy a natural Temper cold and dry weakness of the Spleen inclining Age Autumn-Season strong Diet a melancholy way of living Then from the several signs of prevailing Melancholy a Leaden colour in the Countenance a dry habit of Body and lean a fix'd Aspect grim and sowr full of fear and sadness turbulent Sleep little and slow Pulse c. D. By what Signs is a Flegmatic Cacochymy distinguish'd C. First from the Causes that increase Flegm a Temper cold and moist old Age Winter-Season a moist constitution of the Air unseasonable Eating a sedentary Life and long Sleep Then from the Signs demonstrating redundancy of Flegm a white livid complexion swell'd cheeks a large sat body small veins white hair slow in his Actions thick skull'd a profound sleeper dreaming much of Water and drowning a slow soft Pulse c. D. What is the containing Cause C. That which most nearly breeds the Disease by some call'd the conjoyn'd cause D. Well then I will
Physic Cand. I deny the Major For neither of those Actions separately but both together are the Genus of Physic Dean I prove the Minor The Genus of Physick is Faculty Therefore neither of those Actions can be said to be the Genus of Physic Cand. I deny the Consequence Dean I prove it thus The Genus contains the several Causes that equally belong to the several Species Thus Living Creature the Genus of Man and Beast contains Corporeal Substance which is the Matter and the Faculty of Life and Sence which is the Common Form of Man and Beast But Addition and Detraction are the Effects of Physic For Physic adds what is wanting and detracts what is superfluous and all this for the restoration of Health And therefore neither can be said to be the Genus of Physic Cand. I Answer That Hippocrates's Definition of Physic is not Essential but from the Effects Where the Actions are Metonymically taken for the Faculty from whence they proceed D. Then for the Definition of Herophilus I thus refute it There is no such thing as a Neuter Body Therefore Physic is by him ill defin'd to be a Science of things wholesom unwholsom or neither Cand. I deny the Antecedent Dean I prove it thus A sound Body is that which enjoys Health an unsound Body that which labours under a Disease But the Body is either perpetually unsound or in Health Therefore no Neuter Body Cand. I deny the Minor For that is said to be a neuter Constitution when the Body is said to be neither sick nor well D. I prove the Minor Sound and unhealthy are immediate Contraries according to the Opinion of Aristotle Therefore seeing Health and Sickness are diametrically opposite there can be no middle Constitution between ' em Cand. I Answer Health and Sickness are immediately opposite according to Aristotle but not according to the Physicians D. Galen teaches the contrary where he says That Health is Symmetry Sickness Disorder But there is no Medium between Symmetry and Disorder Besides Health is an Affection that produces a good and not a sensibly deprav'd Action But Sickness produces an Action sensibly deprav'd now then between that which is sensibly and not sensibly deprav'd there is no Medium I declare also this farther upon the Authority of Galen When a Body ceases to be healthful it becomes sickly And in another place When the Body passes from Health into Sickness the Transition is imperceptible And in another place He that can act and do as he was wont to do according to all the Operations of the Body is in Health he that cannot is unsound and Sick And the Latitude of Health extends it self from the most perfect operation to a sensible failing in the Operation the Disease beginning from that sensible Depravation Now neither in these nor many other paeces do's Galen make any mention of the Medium tho sometimes he puts a Neuter between Sound and Sick Cand. I Answer Galen sometimes takes Health in a larger sence sometimes he contracts it within a narrower Compass Affirming that there is a certain sence in Habit which is firm and stable another in the Disposition and Affection which is not so durable but rather so infirm as to be subject to every slight Injury Seeing therefore Galen accompts him sound in whom the wonted Offices of the parts do not cease their proper Exercises tho they operate but feebly then certainly those Neuters in decay that are falling into Sickness and those Neuters in Health who are upon recovery he also reck'ns among the Sound and takes in the state of Neutrality within the Limits of Health But when he excludes both Conditions as unsound and not sufficient to act according as Nature requires there he grants a Neuter Condition which is not sound in regard that preservation is not proper for it but is requisite for Neuters falling into a Distemper by way of Conservation and to those that are newly recovered from a Distemper by way of Restoration Dean How many are the Parts of Physic Cand. Four That which contains the Speculation of Nature called Physiology that which comprehends the consideration of Health that which treats of the Symptoms and Affections call'd Pathology and the last which treats of Med'cines and Remedies in particular Some there are who reckon five making the Consideration of Causes and Symptoms to be two parts tho indeed they are both comprehended under Pathology Dean This Division of Physic does not please me For Natural Phylosophy is a speculative Science Physic an active Art so that Physiology cannot be a part of both but Physiology is a part of Natural Philosophy and therefore no part of Physic Cand. Thus far you argue discreetly Master Physiology is a part of Natural Philosophy therefore no part of Physic But I deny Physiology to be a part of Natural Philosophy D. I prove it thus Natural Philosophy as of all other Animals so it perfectly describes the Body of Man Therefore Physiology is a part of Natural Philosophy C. Philosophy indeed considers the Body of Man as it is natural in general but Physiology which is accompted the first part of Physic considers the Body particularly whether sound or distemper'd or between both So that Physic is by some said to be particular to man Dean How many things are perfectly requisite for the obtaining the perfect knowledge of Physic Cand. Three Things natural wherein Physiology employs it self Things not natural which the contemplation of Health appropriates to it self in the knowledge of which Pathology in the expulsion and resistance of which the Ther apeutic parts busie themselves D. Which d' ye call things Natural C. Those things which constitute the Nature of Man D. How many sorts of things Natural may be reck'n'd up C. Seven in all The Elements the Temperaments the Parts the Humors the Spirits the Faculties and Functions Of the Elements D. What is an Element C. An Element is the smallest part of that of which it is an Element Gal. l. 1. of Elements Now he calls the smallest part the most simple which cannot be divided into other parts different in species An Element is therefore the most simple part of a mixt Body By others an Element is divided into a simple Body of which any thing is first made and into which at last it is again dissolv'd D. By this reason the Bones Muscles Flesh and other Similar parts shall be said to be the Elements of Humane Body because they are simple Bodies of the Organic Members are first constituted and into which they are every one divided C. Not so For though they appear Simple to the Senses yet are they really compos'd of the four Elements and dissolv'd at length into them again in regard the last dissolution of mixt Bodies stops in the Elements D. How Are not the Elements themselves the common beginnings of Natural Body's dissolv'd into Matter and Form C. In thought it seems to be so but not in
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