matter of haire of it selfe or reteyne the excrement driuen to it so long as to giue it his owne colour The haire varyeth also by reason of the region and the diuerse dispositions of the ambient ayre so those that inhabite a hotte and dry country haue hard blacke dry curled and The Region brittle haire and of small growth as the Egyptians Arabians and Indians contrariwise those that inhabit in a moyst and cold climate haue soft haires which grow moderatly are small or fine straight and reddish as the Illirians Germans Sarmatians and all the coast of Scythia as Galen sayth But such as inhabit a temperate tract betweene these haue hayre of greater growth exceeding strong and somewhat blacke moderately thicke neither altogether curled nor altogether straight They vary also by reason of age for little children haue little haire because as yet their skin hath no pores nor any sootie excrement applying vnto it when they beginne to How haires alter acording to ages cotten which is about xii and xiiii yeares of age their haires are small and weake but as their youth growes strong and their flourishes grow vpon them which is towards xv xviii then their haires grow many great and strong as well because their skin is growne full of pores as also for that they abound with sootie excrements Those that are well in yeares haue hard haire because their skin becomes hard thicke in old age by reason of their coldnesse and siccity So we see some men when they grow in yeares become bald eyther for want of hot and clammy moisture or because naturally and originally their skin was somewhat too dry or else as Hippocrates saith because they abound Hippocrates De Nat. pueri The reason of baldnesse with Flegme which being stirred in their heads by carnall copulation and so growing hot when it arises into the skin it scorcheth the rootes of the haire and so causeth them to fall off and that is the reason why neyther Eunuches nor children vse to growe balde Now this baldnesse begins commonly in the forepart of the head because saieth Aristotle 5. generat Animal 3. it is dryest for there the skin lyeth vpon the bare bone without any interposition of fat as it is in the Nowle In like manner Men growing olde become gray-headed not by reason of drought for we see often that many haires become gray together but nothing can vpon a suddaine Why old men grow gray become dry the true cause is putrifaction for want of ventilation and therefore those that haue their heads continually couered grow sooner hoary then others as Aristotle obserued Galen in his second Booke de Temperam and the 5. chapter saith that before the 3. Hist Animal skin of the head is growne to extreame drinesse the haires become weak for want of conuenient foode and white because the nourishment wherewith they are fed is as it were the dregges of Flegme which in processe of time remaining about the skin do putrifie Of all parts the Temples are first hairy because they are very moyst by reason of the great Muscles which lye vnder them Now euery Muscle is fleshy and flesh is moyster then eyther bone or skin Next vnto them the forepart of the head growes white last of all the haire about the priuities and the eye-lids but no body growes bald in the temples or in the hinder part or nowle of the head The haires are fed by moysture therefore Hippocrates saith they grow most plentifully How haires are nourished where they finde moderate moysture for their foode which Aristotle saith is disposed at their roote for if you plucke them vp that moysture is drawne vp with them besides the haire is thicker at the roote then in the rest of his length because it hath some of that moisture newly applyed to it From these humors are exhalations raised and nature turnes the thickest and clammiest of the excrements into the nourishment of the haires Therefore when they are well fed and with lawdable aliment they encrease apace and are moderately crasse or thicke But when they are cut they do not beginne to grow vp againe where the Sheeres diuided them but at the root from whence they issue and so they encrease and are nourished by apposition as the teeth are not by the excrements of faultie and vicious humors but by excrements of the third concoction otherwise they would not fall off but rather encrease in those that haue the French disease and the Leprosy considering that in such bodies the Excrements of vicious humours are exceeding aboundant The vse of haires in generall is foure-fould First for a couer secondly for a defence The vses of the haires thirdly for an ornament vnto the partes vnder them fourthly to consume and waste away the thicke and fuliginous or sooty excrements So the haires of the head which are in great aboundance for of all creatures a man hath most haire on his head do couer the braine and shelter it from ouer much cold or heate For mans braine being in proportion greater Man more braine then any other creature and moyster then any other creatures it requireth accordingly a more carefull guarde and preseruation for that which is the moystest will most easily grow hot and cold againe And because the brain is seated farre from the fountaine of heat and neare vnto the bones and vnder them is not couered with any fatnesse the haires are prouided both to fence it and to keepe it warm They also waste and consume the thicker excrements and because it is not behoofefull for vs that wee keepe our heades alike couered in all ages of our life times of the yeare countries and constitutions of bodies therefore we may fit our selues vnto the times weare them either longer or shorter but if they be altogether shauen off they proue the cause of defluxions The haires of the head haue not onely this vse to couer the cheekes and chinne which women doe with veiles and maskes but also they serue for ornament For it is a venerable sight to see a man when he is come to the yeares fit for it to haue his face compassed about with thicke and comely haire Nature therefore hath made the vpper part of the cheek and the nose without haire least the whole face should be wilde and fearce vnbeseeming a milde and sociable creature such as a man is In women the smoothnesse of their face is their proper ornament they needed no ensigne of maiesty because they were borne to subiection And Nature hath giuen them such a form of body as is answerable to the disposition of their minde To conclude the vse of hayre is diuers according to the seuerall places where they are as for example the haire of the eye-browes serue for to receiue the humour falling downe from the head and those of the eye-lids to direct the sight and so of the rest Of the Cuticle or Skarfe-skin CHAP.
wherein it may be transported because it distendeth the parts in which it is entertained and occupieth a place for when the creature is dead both the ball of the eye is corrugated or wrinkled and the Membranes thereof doe also fall being no more illustrated by the beames of the spirits It is therefore a body but the finest and subtillest substance that is in this Little world For as the winde it passeth ãâ¦ã wind repasseth at his pleasure vnseene but not vnfelt for the force and incursion thereof is not without a kinde of violence so the seede although it be thicke and viscid yet passeth thorough vessels which haue no manifest cauities the reason is because it is full as it were ãâ¦ã houen with spirits Galen in his third Booke of Naturall Faculties saith That blood is thin ãâ¦ã vapour thinner and Spirits thinnest of all I saide moreouer that it was alwayes in motion for the spirits are continually moued not by another onely as the humors which whither they be drawne or driuen are alwaies ãâã the ãâ¦ã in ãâã motion mooued by a power without themselues but also by themselues that is by an inbred principle of their owne So that there is a double original of the spirits motion on homebred another but a stranger by the homebred principle they are mooued as the flame vpward ãâ¦ã and downward as Galen teacheth Vpward because light for they are fiery and airy and downe-ward towarde their nourishment If either of these motions bee hindred the spirit is corrupted and that by consumption or extinction by consumption for want of ãâ¦ã nourishment when it cannot mooue downward by extinction from his contraries when it is choaked by cold and moysture because it cannot mooue vpwards Againe they are moued by an externall principle when they are Drawn hither or Driuen thither They are ãâ¦ã driuen the Naturall from the Liuer the Vitall from the heart in his Systole the Animall from the Braine when it is compressed They are drawne the naturall by the veines the vitall by the particular parts together with the Arteriall blood the Animall verie rarely vnlesse a part be affected either with paine or pleasure For in such a case neyther dooth the vehemency of the obiect suffer the faculty to rest nor the heate cease to draw the spirits vnto it The spirits therefore haue a body mooueable It followeth in the definition that they are engendred of blood and a thin vapour so ãâ¦ã that they haue a double matter an exhalation of the bloode and aire and therefore it is that all our spirits are cherished preserued and nourished by aire and blood The last part of the definition designeth the vse of the spirits as being the last and finall ãâ¦ã cause for which they were ordained For the spirits are the vehicles or carriages not of the soule but of the faculties thereof for if the Vessels Veines Arteries or Nerues be tyed ãâ¦ã the life motion and sense of the parts to which these vessels passe do instantly abate are in short time vtterly extinguished vpon the interception of the spirits not of the faculties themselues which are incorporeall because the band or tye dooth neither interrupt the continuity of the vessell with his originall neither yet his naturall disposition And this is the nature of spirits in generall Now some spirits are ingenit or in-bred which are so many in number as there are seuerall kinds and fortes of parts some influent which flowe as it were from diuers Fountaines ãâ¦ã and serue to rowze and raise vp the sleepy and sluggish operations of the former Concerning the number of the influent spirits Physitians are at great difference among themselues Argenterius thinketh that there is but one sort of spirits because there is but one soule and that hauing but one organ one bloode and one ayre which is breathed in But the Ancients farre more acutely haue recorded three manner of spirites because there ãâ¦ã are three faculties of the soule the Naturall the Vitall and the Animall three principles the Braine the Heart and the Liuer and three kinde of Vessels Veines Arteries and Sinnewes That there is an Animall spirit beside that Galen inculcateth it in sundry places many reasons do euict it For to what purpose else was the braine hollowed or bowed into so many arches To what purpose are those intricate mazes and laberynthes of small Arteries which in the Braine we call Rete mirabile the wonderfull Nette And why are the sinewes propagated into so many braunches But of this we shall haue occasion to speake more hereafter as also of the vitall which no man yet euer opposed and of which the Poet maketh Ouid. mention calling it a diuinitie Est Deus in nobis agitante calescimus illo In vs there is spirit seated And by his motion we are heated Onely concerning the naturall spirit there hath been some difference many labouring That there is no natural spirit to blot his name out of the rowle whose arguments we will here scite before the tribunall of Reason to see how they acquite themselues First they say that the naturall faculty needeth 1. de loc affict 12. meth in arte parua 1. Reason no vehicle or weftage because it is inbred in euery part for which they auouch Galen Againe there is no matter whereof this naturall spirit should bee made because there bee no vessels whereby ayre may be conuayed vnto the Liuer neither is there any place for his generation there be no such cauities in the Liuer as are in the Heart and the braine Adhereto 2. Reason that there be no currents or channels to be found whereby it should be led through the body for the coates of the veines are too thinne to hold or contain an aetherial spirit 3. Reason And truely Herophilus well conceiteth that therefore the Artery is manifolde sixe fold 4. Reason Herophilus sayth he thicker then the veine because it was made to conteine the spirits which by reason of their tenuity if they had not beene inclosed within stronger wals would easily haue vanished away Moreouer seeing the spirits as Hippocrates sayth haue in them a kinde of nimble violence 5. Reason Hippocrates 6. Reason and impetious motion if they were contayned within the veines they would make the veines to beate as do the arteries Finally if it be granted that the spirits doe passe and repasse through the veines yet with what nourshment shall they bee preserued For heate sayth the great Dictator Hippocrates is nourished by moderate cold nowe there is no ayre Hippocrates led vnto the veines to serue that turne These and such like are the arguments whereby they casheere this naturall spirit which Answere to the former arguments To the first if they be weighed in equall balances will be found too light to sway an established iudgement For first Galen doth not absolutely deny that
whose rage and acrimony is so fierce that if it stay but a little in the Obiection guts it vlcerateth them if it be poured into the habit of the body by irretating the pannicle or fleshy membrane it stirreth vp a rigour or generall shiuering How the bladder which is membranous and therefore of exquisite sence should not feele that acrimony or be offended with so impure a humor We answere first with Lucretius That Nature couereth Answere Lucretius many things vnder a sacred veyle and that in this great vniuerse the sympathies and antipathies of things are secret and wonderfull Againe the Bladder is delighted with the presence of the choler and therefore is not hurt by his acrimonie Happely also because it is vsed to it it is not afflicted by it so those men that are accustomed to poyson doe not Custome taketh away sence feele the poysonous power thereof and a drop of liquor strangleth well-nigh the Arterie whereas full cups delight the stomacke Againe the stomacke is pained with a little ayre and the guts torne asunder with cruell torments but the Lungs because they are accustomed Similitudes vnto it do swallow the aire in great aboundance and are refreshed thereby Those men that will not admit of this familiarity or acquaintance betweene the choler and the bladder doe referre the cause of this Traction to the necessity and prouidence of the vniuersall Nature to wit that the blood may be purged least being defiled with such an excrement it should become vnprofitable for nourishment QVEST. XIIII Of the passages by which the Choler is purged against Falopius GAbriel Falopius the most acute and subtle Anatomist of our age hath deserued exceeding wel in opening vnto vs many things which in the former ages were The commen dation of Falopius not knowne He first of all men did acurately describe the History of a mans Eie and obserued that gristly body which they call Troclea Hee first found out the yarde of the wombe called Clitoris beside the manifold nicities foulded as it were in a thousand difficulties which hee hath manifested and brought to light in the Historyes of the Muscles the Veines and the Sinewes yet notwithstanding this great Dangerous to vary from the ancients learned man in his Assignation of the vse of the Bladder of Gall whilest hee describeth the passages wherby the choler is led in falling from the authority of the Ancients falleth into an error whereof he cannot be excused The ancient opinion and indeede the very trueth is that there are two passages of the Gall one distributed into the Liuer with aboundante shootes the other passeth from the The two passages of choler Falopius his opinion vesicle vnto the Guts By the first the Bladder draweth the Gall vnto it selfe by the second it dischargeth it again into the Duodenum Falopius on the contrary conceiteth that those passages of choler which are disseminated through the Liuer runne directly not vnto the Bladder but to the Duodenum and doe continually thrust out the choler thereinto And because it hapneth full oft that the guttes are either distended with winde or in the time of distribution are fulfilled with Chylus so that the passage or out-let ordained for the auoyding of choler is intercluded or shut vp least sayth he the choler should flow back and returne vpon the Liuer to defile the blood Nature hath framed the Bladder as it were a diuerticle or cisterne out of the way wherein the choler might bee gathered and reserued together whilest the out-let in the duodenum should be opened Wherefore there be two things which Falopius would haue the first that the Choler passeth directly from the Liuer to the duodenum the second that the Bladder draweth not choler but that it returneth thither from the guttes when they are distended Which two assertions by the fauour of this learned man we cannot subscribe vnto because we thinke that we are able to demonstrate the contrary both by reason and sence the two most certayne Arguments against Falopius Iudges and determiners of all controuersies First therefore wee say and lay as a ground that in the whole frame and structure of the body there is nothing done or generated as accedentary but onely vpon certaine ground and necessary vse Now the vse assigned to the bladder by Falopius is but accedentarie and casuall for it is not perpetuall that the guts are distended with winde and their passages intercluded but this happeneth rarely and but to some bodies and those of good constitution Hence it will follow that the bladder must be vnprofitable and idly framed by Nature which true and solid Philosophy will neuer grant For Nature at no time endeuoureth against the causes of diseases but against such as doe dayly and necessarily happen For it was the originall determination of the great Arificer of this noble Fabricke to create a sound and not a sickly habitation Nature endeuoureth a sound body not a sickly for the soule and therefore he generated the parts at the first hand for themselues and not afterwarde or at aduenture albeit one and the same particle haue many and diuerse by vses The second engine which we conceiue these paper walles cannot withstand shall bee this that it is necessary that the Bilious excrement shoulde passe vnto the bladder before The cause of euacuations it went to the out let in the duodenum For if it should flowe by degrees and perpetually vnto the guts it would not moue them to excretion because a little choler and that falling by droppes would haue beene too weake for this motion But because it is drawne by the bladder therein gathered and at length aboundantly and at once povvred foorth into the waies of the excrements it moueth their disposition by certaine distances and with a kinde of suddainnes Thirdly vnlesse wee admit the Traction of the bladder and a propriety whereby it is conteined reteined to a certain time what would it haue auayled it to be separated from the blood For if it alwayes descend directly from the Liuer to the gutte then must it bee mingled againe with the Chylus and defile it for the way is open neither can the distribution of the Chylus as Falopius dreameth interclude the passage of so thin and subtle a humor Againe if the choler should returne vnto the bladder onely when the passage into the duodenum is stopped then should not the bladder be alwayes found ful of choler which is euermore to bee seene in sound and healthy bodies Ad hereto that if the bladder were onely prouided for a diuerticle to set the choler as it were out of the way what neede was there of so great a cauity A little bodie would haue serued that turne the first intention of nature being not to send it thither but vnto the gutte Furthermore if the bladder had no power of Traction why should the choler rather returne vnto it then vnto the
subiect to corruption and dissolution For euery singular and particular thing either hath life or is without it if it be without life it is obnoxious to diuers alterations in regard both of the first and second matter whereof it consisteth For the first matter it is alwayes in loue with new formes and therefore most subiect to mutation which the French Poet Salust Salust du Bart. expresseth vnder the comparison of a notorious Strumpet on this manner Or like a Lais whose vnconstant loue Doth euery day a thousand times remoue The general matter of things like a strumpet Who 's scarce vnfoulded from one youths imbraces Yer in her thought another she imbraces And the new pleasure of her wanton fire Stirs in her still another new desire The second matter which consisteth of the Elements because of their intestine discord for they are contraries and from contrariety comes all corruption vrgeth continually the dissolution of the mixed body The Elements themselues whilst they are out of their proper places although they bee naturally linked together yet it is not without a kinde of violence and constraint and therfore doe instantly long to returne into their proper seates But if the body be animated and haue life beside those already named it hath also other A double destiny causes of dissolution bred with it which no art no industry of man can auoyde no not so much as represse so all things which haue any kinde of life especially liuing and mouing creatures are destined to corruption ãâã ãâã ãâã ãâã ãâã that is by Nature necessity By Nature By Nat because of the exhaustion or expence of the Primigenie moysture by the Elementary heat and the continuall effluxion of the threefold substance By Necessity because of the permixtion By Necessity of the Aliments and the increase of excrements the suppression whereof maketh an oppression of the partes stableth vp a fruitfull nursery of diseases and finally induceth death it selfe Wherefore Nature whome Hippocrates calleth ãâã ãâã ãâã ãâã ãâã Recta facientem and the Lib. Epidem The prouidence of Nature or rather of the God of Nature An image of immortality ordinary power of God being a diligent and carefull prouider for her selfe hath giuen to euery thing a certaine appetite of eternity which because shee could not performe in the Indiuiduum or particular Creature because of the mortality of their Nature she indeuoured to accomplish by propagation of formes and the species or kinds of things as in the Elements by transmutation of one into another in Minerals by apposition in Creatures by Generation For so euery indiuiduum extending it selfe as it were in the procreation of another like vnto it selfe groweth young againe and becommeth after a sort eternall The father liueth in the sonne and dyeth not as long as his expresse and liuing Image stands vpon the earth To passe by the production of other things the generation of perfect creatures is accomplished The generation of perfect Creatures when the male soweth his seede and the female receyueth and conceyueth it For this purpose Nature hath framed in both sexes parts and places fit for generation beside an instinct of lust or desire not inordinate such as by sinne is super-induced in man but natural residing in the exquisite sense of the obscoene parts For were it not that the God of Nature hath placed heerein so incredible a sting or rage of pleasure as whereby wee are Natural pleasure in generation transported for a time as it were out of our selues what man is there almost who hath anie sense of his own diuine nature that would defile himselfe in such impurities what woman would admit the embracements of a man remembring her nine moneths burthen her painefull and dangerous deliuerance her care disquiet and anxiety in the nursing and education of the infant But all these thinges are forgotten and wee ouertaken with an extasie which Hippocrates calleth a little Epilepsie or falling sicknesse and the holy Scripture veileth vnder the name of a senselesnesse in Lot who neyther perceiued when his daughters lay downe nor when they rose vp Well the History of these parts of generation it is our taske in this Booke to describe ouer which also we could wish we were able to cast a veile which it should bee impiety for any man to remooue who came not with as chaste a heart to reade as wee did to vvrite Howsoeuer that which must needs be done shall be done with as little offence as possible we may The parts therefore of Generation are of two sorts some belong to men some to women The parts of Generation belonging to men for of the other we shall see afterwards are verie many but all conspiring vnto one end which is to exhibite something out of The parts of generation in men themselues which may haue the nature of a Principle by which and out of which a newe man may be generated The Principle exhibited is seed which because it containeth in it selfe the forme and Idea of all the parts for it falleth from them all and beside ãâã ãâã ãâã ãâã ãâã that is the fatal necessity of life and death stoode in neede of manifold preparation coction and elaboration and therefore the structure of the parts fit for so great and curious a worke is no doubt very exquisite For some of them do onely prepare the seede or as it were rough hew it as putting thereon a rudiment of seed which before was nothing else but an ouerplus of the purer part of blood remaining after assimulation in the particular parts of the bodie This preparation is made in thes permaticall Veines and Arteries whose admirable implications and complications like the wrethed or wormie tendrils of veines do forme as it were a twisted or bedded net wherein the matter is so long retained till it acquire some beginning of alteration from that it was before Other parts there are which boyle it anew as that we call Epididymis or Parastatae others affoord vnto it prolificall vertue whereby it is enabled to produce and generate a thing like vnto it selfe those are the testicles which giue it the true forme of seede others when it is thus perfected leade it downe toward the place of receipt which are called Deferentia or Eiaculatoria vasa albeit I see no great reason for the second name we call them the Leading vessels Others receiue containe and store it vp for necessary vse as the many vesicles or bladderets and those Kernels or Glandules which are called Prostatae scituated at the necke of the bladder of vrine Finallie others deliuer it out and strew it in the seede plat sowe it in the fertile fielde of Nature the wombe of the woman which is called penis the yard or virile member Of all vvhich if but one bee wanting yea defectiue the worke of generation goeth not at all or but lamely forward wherefore we will endeuour to shew
Cow-calues they tye the right Testicle of the Bull that the seed may only yssue from the left which they learned or might haue done from Hippocrates in his book De superfoetatione where he sayeth When you would engender a Female tye the right Testicle of the Male when a Male tye the left If wee respect the ãâã ãâã ãâã ãâã ãâã or conformation of both the Sexes the Male is sooner perfected The conformation and articulated in the wombe for he is accomplished the thirtieth the Female not before the 40. day as wee haue before noted out of Hippocrates in his first Booke de diaeta de natura pueri and EpidemiÏn but conformation is the woorke of heate So likewise the Male is moued sooner that is the third moneth the Female later that is the fourth beside the motions of the Male are more frequent and more violent all which are manifest signes of an aboundant heate Adde hereto that the Male borne the seuenth moneth commonly surviueth the Female seldome or neuer That also which is auoyded after the Infant is borne into the world called Lochia doeth The Lochia testifie the heate of a Male childe for the woman which is diliuered of a Female is longer in her purgations of a Male shorter because the Male being hotter spendeth more of the bloud gathered together in the wombe This Hippocrates teacheth in playne tearmes in his Booke de morbis mulierum After the birth of a mayde sayeth hee the longest purgation lasteth 42. dayes but after the birth of a knaue childe so our Fathers called a Male the purgation lasteth at the longest but 30. dayes If we consider the habite and structure of the parts of both Sexes you shall finde in men The habit and structure more signes of heate then in women The habit of a woman is fatter looser and softer but fat is not generated but by a weake heate woemen are smooth without hayre The flesh of men is more solide their vesselles larger their voyce baser now it is heate which amplifieth and enlargeth as cold straightneth and contracteth A woman sayth Hippocrates in the 43. Aphorisme of the seauenth Section is not Ambi-dextra that is cannot vse both hands as well as one because she wanteth heat to strengthen both sides alike In diet also that is in the custome and vsage of their liues in meat and drink and such like The dict men appeare to be hotter then women Hippocrates in his first Booke de diaeta Men doe liue a more laborious life and eat more solide meates then women that they may gather heate and become dryer woemens foode is more moyste and beside they liue an idle and sedentarie life pricking for the most part vppon a clout Finally to all these we may ad the necessity of the Finall cause which is in Natural things the chiefe of all causes It behoued therefore that man should be hotter because his body The finall cause was made to endure labour and trauell as also that his minde should bee stout and inuincible to vndergoe dangers the onely hearing whereof will driue a woman as wee say out of her little wits The woman was ordayned to receiue and conceiue the seede of the man to beare and nourish the Infant to gouerne and moderate the house at home to delight and refresh her husband foreswunke with labour and well-nigh exhausted and spent with care and trauell and therefore her body is soft smooth and delicate made especially for pleasure so that whosoeuer vseth them for other doth almost abuse them Wherfore we conclude that if you respect the principles of Generation the place conformation Conclusion motion birth purgations after birth the habit of the whole body the structure of the parts the manner and order of life and the finall cause of Creation you shall finde that in all these respects a man is hotter then a woman If our aduersaries will not yeelde to all these demonstratiue arguments let them at least Authorities to proue men hotter Hippocrates giue credance to the whole Family of the Grecians both Philosophers end Physitians This Hippocrates before the birth or incarnation as we may say of Philosophy with a diuine spirit declareth not darkely and obscurely but in playne tearmes in his first Booke de diaeta after this manner Generally and vniuersally men are hotter and dryer then women for we insist vpon mankind and women moyster and colder then men That Genius and interpreter of Nature Aristotle in his Booke of the length and shortnes of life sayth that men liue Aristotle longer then women because they are hotter In his third Booke de partibus Animalium men are stronger and more couragious In the first and eight Chapters of the first Booke of his Politicks men in all actions are more excellent then women surely because of their heate from whence commeth the strength of the faculties And in the 29. Probleme of the 4. Section he enquireth why men in winter are more apt for Venus and women in summer hee answereth because men who are hotter and dryer are in Summer spent as it were and broken and women in winter because they are cold and moyst haue little store of heat haue their humors as it were frozen or curdled not fluxible and moouing Galen in a thousand places establisheth this truth but especially in the sixt chap. of his 14. Booke de vsu partium where hee saith that women are more imperfect then men because they are colder For indeed of all qualities heate is the most operatiue Conclusion Hence therefore we conceiue that it is manifest to all men that list to vnderstande the truth that men are vniuersally hotter then women and that those that maintaine the contrary are Apostataes for the ancient and authenticke Philosophy But because wee may seeme not fully to satisfie men by our reasons and authorities vnlesse we answere the arguments brought and vrged on the contrary part we wil a little paine ourselues and the Reader to answere them in order To begin therefore with the authority of Hippocrates because it is a kind of wickednesse Answer to the authorities not to subscribe vnto this Father of Physicke we will thus interpret the force of his words Whereas therefore he saith that a woman hath a rarer kinde of flesh then a man we answere Hippocrate pounded that he vseth the word Rare abusiuely or at large for that which is laxe and soft not for that which is porous For if we so vnderstand it the body of a man is more rare that is more porous and open and therefore they sweate more freely and more easily And that this is Hippocrates meaning we appeale vnto himselfe in his Booke of Glandules where hee saith It is therefore manifest that the Chest and Paps and the whole body of a woman is laxe soft And a litle aboue A mans body is ful like a cloath thicke and thight both to see to
of the infant by seauens Strabo Diocles and seuens alluding to that maiesty of the Septinary number which Plato conceiueth it to carry in it Others thinke that 45 dayes is the vtmost limit of Conformation For sixe dayes they ascribe spumificationi to the frothing of it foure Lineationi to the delineation eight to the Repletion of the lines fourteene Carnificationi to the generation of flesh finally thirteene Afformationi to the accomplishment The least time of this processe of Nature is thirty dayes sixe for Spumification two for Delineation foure for Repletion or filling of the Lines nine for Carnification and as many for Afformation Others thus in Verse Sex sunt in lacte dies ter sunt in sanguine terni Bis seni Carnem ter seni Membra figurant Sixe dayes it is in Milke in blood three thrice accounted Twelue figurate the flesh Members sixe thrice amounted Hippocrates much more diuinely and distinctly Males are formed at the vttermost the Hippocrates Why the male is sooner formed in the wombe 30. day and Females the fortieth or the 42. Now the reason why a man childe is sooner formed in the wombe then a woman and yet a woman out of the womb sooner commeth to perfection then a man is indeed worth the search This Hippocrates hath left vs in the second Section of his sixt Booke EpidemiÏn Mas concreuit coaluitque citius vbi motus est conquiescit tardins augescit longioreque tempore A Male gathereth sooner and is sooner articulated after hee moueth hee stinteth his motion and groweth more slowly and in a longer time the same also he hath in the third Section of the third Booke EpidemiÏn That which moueth sooner and is sooner articulated is longer increasing in his growth The demonstration of the trueth of this is to be fetched also from Hippocrates the Man-child is sooner formed in the wombe because he is hotter for conformation is the worke of heate and in the first Booke de Diaeta Males are generated of hotter seede Females of colder And in his Booke de Natura pueri in expresse words This is the reason why a Female is formed and articulated later then a Male because the seede of the one is moyster and weaker then the seede of the other Adde hereto the nature and condition of the place for Males for the most part are generated in the right side Females in the left as appeareth in the 48. Aphorisme of the first Section now the right side is hotter then the left But why the Female out of the womb is sooner perfected we must seek for a demonstration out of Aristotle in his Book de ortu adinteritu The times of perfection and imperfection Why the female is sooner perfected out of the wombe Aristotles reason ought to be proportionably answerable one to another corruption is an imperfection but accretion and generation are accounted kinds of perfection whatsoeuer sooner perisheth attayneth also sooner his perfection So an acute and short disease runneth suddenly through all his foure times and commeth sooner to his height or pitch then a chronicall or long disease Now for the most part and generally women die sooner then men as being of a shorter life because the principles of their life are weaker and therefore they also doe sooner attayne the perfection of their life To this wee may adde the softnesse of their bodies which makes them more apt for extension Hippocrates who was ignorant of nothing in his Booke de septimestripartu expresseth this briefly and plainly in these words After Females are separated from their mothers that is are borne they cotten sooner then men grow sooner wise and sooner old as well because of A double reason assigned by Hippocrates the weaknes of their bodies as by reason of the maner of their life He therefore acknowledgeth a double cause the first is weaknes so that that which in the wombe was the cause of their flower conformation and motion the same is the cause out of the wombe of their more sudden accelerated perfection For a Female is a thing more imperfect then a Male and hath her end nearer then he and therefore needeth not so long a worke of Nature The other cause is the manner of their diet and course of life for their life is idlie led in want of exercise Now slothfulnes sayeth Celsus dulleth the body labour strengthneth it the first maturateth Celsus or hastneth old age the second prolongeth youth Nether sayeth Hippocrates in his Book de victus ratione in morbis acutis can a man enioy perfect health vnlesse he labour his Hippocrates body and take paynes and in the fourth Section of the sixt Booke EpidemiÏn The best way to maintaine health is to eate vnder satietie and to be free and diligent at labour QVEST. XX. Whence it commeth that children are like their Parents AS among Philosophers there is a three-fold forme of euery creature the first A threefold forme Specificall the second of the sexe and the third of the Indiuiduum or particular by which it is that no other thing So among Phisitians there is a threefold A threefold similitude similitude The first in specie i. in the kinde the second the sexe the third in the fashion or feature or indiuiduall figure The similitude of the kinde they call that when a creature of the same kinde is procreated What is the similitude of the species as a man of a man a dog of a dogge for euery thing worketh not vpon euery thing neither doth euery thing suffer by euery thing but euery agent worketh vpon his determinate patient and therefore of the seede and bloud of a man onely a man is made In this specificall similitude there is much attributed to the materiall cause and that is the reason why the of-spring is vniuersally liker to the Female then to the Male for the Female affordeth more matter to the generation then the Male so of a shee Goat and a Ramme is generated a Kid not a Lambe of a Sheep and a hee Goat a Lambe not a Kid. What is the similitude of the sexe and whence The similitude of the sex that is why a Male or Female is generated hath for cause the Temper of the seede his mixture and victory For if the seede of both Parents be very hot Males are generated if very cold Females If in the permixtion of the seedes the male seed haue the vpper hand a Male is procreated if the Female seede a Female This first of all Hippocrates taught in his first Booke de diaeta where he acknowledgeth in either sexe a double seede the one masculine hotter and stronger the other feminine that is colder out of the diuers permixtion of which both Males and Females are generated He therefore thus distinguisheth a threefold Generation of Males and Females If both A threefold generation of Males out of the Parents yeeld a masculine seede they breede
the heart then the Lungs and the left ventricle of the heart more excellent then the right by so much and for the same respects the backward ventricles of the braine are more noble then the foreward We conclude therefore with Galen That all the principall faculties doe promiscuously in habite in the same part of the Braine together that they vse the like corporeall Instrument The conclusion of the question that is the substance of the braine yet they worke after a diuerse manner according to the variety of the Temperament and the Medium QVEST. III. Whether the principall faculties doe depend vpon the Temperament of the braine or vpon the Confirmation that is whether they be similar or organicall actions IT is a most obscure quaestion whether the Braine do vse reason and apprehend phantasmes because it is of such a temper or because of the admirable structure it hath Some haue conceiued that these faculties are performed onely by the Conformation which their opinion they confirme by authorities and by arguments Galen writeth in his 7. Book deplacitis That the faculties proceede from the conformation that the cause of wisedome in man is the variety of the structure of the Braine and the magnitude thereof The figure of the head according to Hippocrates and Galen if it bee naturall that is sphericall or round somewhat long bunching somewhat out before and behind and depressed or flatted on the sides is a signe of a wise man and Authorities The 1. reason contrariwise a sharpe and Turbinated head like a sugar loafe which they call ãâã ãâã ãâã ãâã ãâã such as was Thyrsites head in Homer is an argument of a dull or stollid foole Againe all the principall faculties perish when the conformation or structure is vitiated although the Temperament be not yet vitiated as in the Apoplexy the Epilepsie and in wounds of the head The second when the ventricles of the braine are eyther stuffed or compressed For in the cracking of the Scull how can the temperament of the braine in a moment be altered or else in the oppletion or filling of the ventricles by any humor It appeareth therefore that the principall functions are performed only by the structure and conformation onely of the brain and that conformation being vitiated they are presently intercepted On the contrary there are others who thinke that the next and immediate cause of these principall faculties is the temper of the marrowy substance and of the spirits of the braine Let vs heere Hippocrates Apollos eldest sonne and the pillar of the family of Physitians The contrary opinion in his first booke de diaeta teaching the same thing in plaine words When in the body the dryest part that is the fier and the moistest part that is the water are aequally tempred then Authorities Hippocrates is a wise man borne And these are the words of the diuine Plato in Theateto The soule is not well disposed in a dense or muddy brain neyther yet in a soft or hard brain for softnes makes men of quicke appreheÌsioÌ but then they are forgetful withal hardnes makes better memories but dulnes of capacity and Plato density contayneth duskish and obscure phantasmes or images Galen in his 8. booke de vsu Galen partium sayth It is better to thinke that the vnderstanding followeth not the variety of composition but a laudable Temper of that body wherewith we vnder stand for the perfection of the vnderstanding is not so much to bee attributed to the quantity of the spirits as to the quality The same Galen in his Booke de Arte parua referreth the causes of wit or capacity to the thicke or thin substance of the braine This wit hee calleth ãâã ãâã ãâã ãâã ãâã that is a working capacity which is defined ãâã ãâã ãâã ãâã ãâã that is a promptitude or readines of lnuenting and coniecturing In the same Booke ãâã ãâã ãâã ãâã ãâã that is a facility of learning sheweth a soft and moyst substance of the brain and ãâã ãâã ãâã ãâã ãâã that is a ineptitude to learne a drie and a hard braine Those that are light witted and inconstant in their opinions are for the most part of a hot braine because heate is full of motion But those that are obstinate are of a cold braine because cold is sluggish to which if you adde drought then will such men become stubborne and refractary and hence it is for the most part that the Authours and fautors or defenders of Schismes and Sects are Melancholy Galen in his book intituled That the maners of the mind follow the temperature of the body calleth the Soule a consent of qualites doth not distinguish it from the temperament In his Commentary vpon the 6. Booke EpidemiÏn and vpon the sixt Aphorisme of tho second Section as also in the 6. Chapter of his Booke de locis affectis he styleth the Temperament of the braine the Minde For so he expoundeth that Aphorisme of Hippocrates Melancholy men become Epilepticall and Epileptical men Melancholy as the humour ascendeth into this or that part so is there a transmutation made of these diseases For if the humour be transfused into the body and ventricles of the braine then they become Epilepticall Galen calleth the Soule a temper if into the minde they become Melancholicall where-by Mind he vnderstandeth the Temperament For the disease called Melancholy is a cold dry distemper of the brain But when Galen called the Soule a Temper he doeth not conceiue that that Temper is the How why forme of a reasonable man but the forma medica because that onely falleth into the Physitions consideration For that which can neither bee preserued when it is present nor restored when it is absent that doth not at all belong vnto the Physition but the intellectuall Soule can neither bee preserued being present nor restored being absent onely the Temperament may bee mantained when we haue it or restored when it is lost The Temperament therefore only is the Physicall forme of a man because the Physition considereth a mans body not as it is Natural consisting of Matter and Forme but as it is subiect to sicknesse and againe lable to Physicke And from hence some men doe imagine that it is sufficiently prooued that the principall faculties of the Soule are not excercised by the structure or conformation but by the Temper of the braine Our opinion concerning this question is that the efficient cause of all the simctions is neither the Temper alone nor only the wonderful structure of the braine but the intellectuall What we resolue of Soule which notwithstanding admitteth both these causes one Organicall which is the amplitude or largenesse of the braine and of the ventricles and the plenty of the spirits the other Similar which is the Temper of the marrowy substance and of the spirites From hence wee gather that Ratisionation that is the vse of Reason is neither
euery Creature because he is in power in a How man is all Creatures Empedoclas manner All things not for matter and substance as Empedocles would haue it but Analogically by participation or reception of the seuerall species or kinds of thinges Others call him the Royall Temple and Image of God For as in Coin the picture of Caesar so in Man the image of God is apparantly discerned Others cal him the End of all things which in Nature is the first cause to whom all sublunarie created Bodies and Spirites are obedient yet he himselfe subiect vnto none vnlesse peraduenture one man come vnder the lee and subiection of another The Kingly Prophet Dauid ful of heauenly inspiration desciphereth the dignity of man on this manner Thou hast made him little lower then the Angels thou hast Psal 8. crowned him with glory and honor and giuen him dominion ouer the workes of thy hands These are excellent that I may not say diuine commendations which man hath partly The signes of Mans honour referred partly to his soule partly to his body The excellency of the soule from his soule the most excellent of all formes partly from his body which is as it were the measure and exemplary patterne of all corporeall things The soule indeede is so diuine that raising and mounting it selfe sometimes aboue all naturall formes it comprehendeth by an admirable absolutely-free and imcompulsiue power all incorporeall things seuered and diuided from all matter and substance This Soule if it could bee discerned with the eye or but conceyued by the minde how would it rauish vs and leade vs into an The soule alone is continually created excessiue loue of it selfe Onely this is created not generated and albeit as the Philosophers speake there be a subiect supponed in her production yet it is not produced out of the power of that supponed matter but rather absolueth and perfecteth the same This onely is indiuisible for all other Naturall formes receiue augmentation diminution and diuision together with their subiects but the Soule of man Is wholly in the whole It alone is indiuisible Immateriall and wholly in euery particular part This onely is immateriall heerein alone participating with the Matter that it is capeable of all species or kindes euen as the first Matter admitteth all impressions and formes and yet the manner of reception is not alike in them both For that first matter receiueth but particular and indiuiduall formes and that without vnderstanding in the Soule are imprinted the vniuersall formes of things and it hath also vnderstanding to iudge of them The matter admitteth those particular formes materially and withall obli erateth or How the reception of formes differs in the first matter and in the soule blotteth out the contrary forme whereof it was before possessed the soule of man receiues and entertaines the generall and vniuersall notions of things free from all contagion or touch of Matter not abolishing the contrary or diuers formes whereof before it was possessed This alone is incorporeall immortall ãâã ãâã ãâã ãâã ãâã or immutable This may be called the receptacle promptuary or store-house of all the species or kinds of things The soule is the place of the species or formes Aristotle Plato The soule is in the middle degree of all things The Nature of the soule is Angellicall Aristotle in his third Booke De Anima calleth it After a manner all things Because saith he In an Organe of sence the sensible species or Images of things are blotted out and as it vvere drowned but the Soule retaineth them The Platonists do range it in the midst as hauing God aboue it the Intelligences or Angels below it all bodies and all qualities that so it might be partaker of them both According to Diuines it approacheth very neere to the Nature of Angels by reason of her vnderstanding or intellectuall power of her originall eternity image apprehension and beatitude To conclude there is in the soule of Man something Metaphysicall transcendent aboue Nature vnknowne to the ancient Philosophers who groaped but in the darke and were inwrapped in a mystie or clowdy veile of ignorance and is reuealed onely to Christians to whom the light of the Gospell hath shined For in it is a liuely resemblance of the ineffable Trinity represented by the three principall faculties Memorie Vnderstanding and In the soule appeareth the Image of the Trinity Symonides Will. But stay Why should I presume to describe the essence of the Soule seeing it partaketh of so much Diuinity for of diuine things Symonides hath sayde well We can onely say what they are not not what they are Why should I paine my selfe to open that shrine which Nature her selfe hath veyled and sealed vp from our sences least it should bee prophaned therewith Hence it is that Hipocrates calleth it ãâã ãâã ãâã ãâã ãâã The inaspectible or inuisible Nature which can no more be described by vs then our eye is able to see it selfe These thinges Hipocrates therefore belong to a higher contemplation and require a more skilfull Workman to draw but the lines or euen to shadow them out Let vs content our selues to handle that that may be handled or at least is subiect vnto some of our sences and so proceede to the other part of Man namely the Bodie which more truely and properlie is the subiect of our Discourse Of the Dignity and wonderfull frame of Mans Body CHAP. II. AS the soule of man is of all sublunary formes the most noble so his Body the house of the soule doth so farre excell as it may well be called ãâã ãâã ãâã ãâã ãâã the measure and rule of all other bodies There be many things which set foorth the excellency of it but these especially The excelleÌcy of mans body is sette forth by foure things among others The frame and composition which is vpright and mounting toward heauen the moderate temper the equal and iust proportion of the parts and lastly their wonderfull consent mutuall concord as long as they are in subiection to the Law rule of Nature for so long in them we may behold the liuely Image of all this whole Vniuerse which wee see with our eyes as it were shadowed in a Glasse or desciphered in a Table And first for the Figure Man onely is of an vpright frame and proportion whereupon hee 1. An vpright frame is called of some ãâã ãâã ãâã ãâã ãâã vsually ãâã ãâã ãâã ãâã ãâã as it were ãâã ãâã ãâã ãâã ãâã looking vpwards althogh Plato in Cratylo is of opinion that man is called ãâã ãâã ãâã ãâã ãâã as it were ãâã ãâã ãâã ãâã ãâã that Plato in Cratylo is contemplating those things which hee seeth The reason of this forme or Figure is meerely Philosophicall as depending vpon the efficient materiall and finall causes The efficient is two-folde Primary and Secondary The primary is the soule which comming from without
and being infused into the body from heauen whilst she is building of Of this vpright frame the efficient cause is two-fold Primary Secondary her selfe a mansion fit for such functions and offices as shee hath to performe as mindfull of her owne Originall lifteth her building vp on high The Secondary efficient of mans bodie is heate wherewith man aboue other creatures aboundeth especially the parts about his heart The Nature therefore of heate preuailing forceth the increment or growth vp from the middle part according to his impetuous strength and nimble agility that is it striueth and driueth toward that part of the world toward which heate is naturally mooued that is to say vpwards For the matter of mans body it is soft pliable and temperate readie to The material cause follow the Workeman in euery thing and to euery purpose for man is the moystest and most sanguine of all Creatures The finall cause of the frame of mans body is manifolde The finall cause three-fold First Anaxagoras Second First man had an vpright frame proportion that he might behold and meditate on heauenly things And for this cause Anaxagoras being asked wherefore he was born he made answere to behold the heauens and the Starres Secondly that the functions and offices of the outward sences which are all placed as it were a guard in pension in the pallace of the head and in the view and presence Chamber of Reason which is their soueraigne might in a more excellent manner be exercised and put in practise for they were not ordained onely to auoide that which is hurtfull and to followe and prosecute that which is profitable but moreouer also for contemplation and therefore they were to be placed in the highest contabulation or Story of the body And by this meanes speech which is the messenger of the minde is the better heard from on high the Smell doth more commodiously receyue and entertaine the vapor that ascendeth the Eyes being as it were spies or Centinels day and night to keepe warch for vs being beside giuen vs that we should take view of those infinite Distances and glorious bodies in them which are ouer our heads did therefore require an vpright frame and composition of the body Finally to conclude this point man onely had an vpright frame of bodie because hee Third alone amongst all Creatures had the Hand giuen him by God an Organ or Instrument before all organs and indeede in stead of all Now if the figure of man had been made with his face downward that Diuine Creature should haue gone groueling vpon his handes as well as vpon his feete and those worthy and noble actions of his Hand had been forfeited or at least disparaged For who can write ride liue in a ciuill and sociable life erect Altars vnto God builde shippes for warre or trafficke throwe all manner of Darts and practise other infinite sorts of excellent Artes eyther groueling with his face downward or sprawling on his backe with his face vpward Wherefore onely man had the frame of his body erected vpward towards heauen For this cause also onely man amongst all other creatures was framed according to the Man alone framed according to the fashion of the whole world fashion of the whole vniuerse because he hath his parts distinct the vpper the neather the fore the backe parts those on the right hand and those on the left hand the rest of the Creatures either haue them not at al or very confused The right parts and the left are altogether alike sauing that the left are the weaker but the fore parts are very vnlike the back parts the lower in some sort carrie a resemblance of the vpper And so much of the figure Man hath likewise a moderate temper and is indeed the most temperate of all bodies as being the ãâã ãâã ãâã ãâã ãâã measure and rule of all others The bodies of other Creatures are either The excellency of the body is likewise set forth in the temperature It is the middle of the whole kinde Man alone hath in himselfe the temperature of al liuing things too Earthy or too Watery but to Mans the temperature of all things liuing both plants and Creatures is referred as to the Medium generis as we vse to say that is to the middle of the vvhole kind so that they are sayde to bee hot colde moyst and drie ãâã ãâã ãâã ãâã ãâã that is according to reference their temperature being compared with Mans. Againe Man alone hath encluded in himselfe the temperature of all liuing things all other creatures are in their seuerall kindes for the most part of one and the same temper But if you looke vnto mankinde you shall finde manie that haue the stomacke of an Estrich Others that haue the heart of a Lyon Some are of the temper of a Dogge many of a Hog and an infinite number of as dull and blockish a temper as an Asse Moreouer this also declareth the ãâã ãâã ãâã ãâã ãâã or absolute temper of mans bodie that it is subiect to many diseases and is equally endamaged as well by one extreme as by another because it is equally distant from both extreames There might indeede of the heauenly Why the body of Man was not made of an heauenly matter but of an elementary matter being the most noble haue beene made a body most noble also but it was of necessity it should be made of sublunarie and elementary matter that it might bee capeable and apprehensiue of the seuerall species and formes of things which mooue the sences because from them all our knowledge is deriued For man being borne to vnderstand hee that vnderstandeth must apprehend those visions and fantasies which are obiected eyther to the inward or outward sence and that there is no perception of any such vision or immagination but by the ministry of the outwarde sences which are the intelligencers betweene the body and the soule it was necessary that the body of man should be composed of such a matter as might bee capeable of these sences but of all sences the foundation is Touching which hath his essence and being in the temper and moderation of the four first qualities whence it is that the foure first substances wherein those qualities do reside were necessarily to be the matter of the body and those are the foure Elements And so much of the temperature of mans bodie Now the ãâã ãâã ãâã ãâã ãâã or due proportion composition or correspondency of the parts of mans body with respect each to other and of them all to the whole is admirable This 3. the admirable proportioÌ of the parts alone for a patterne do all workemen and Arts-maisters set before them to this as to Polycletus rule do the Surueighers Maister Carpenters and Masons referre all their plottes and proiects they builde Temples Houses Engines shipping forts yea and the Arke of Noah as it is recorded was framed after
the Bookes of vulgar Diuinity and the Doctors and teachers of Diuine wisedome How profitable Anatomy is to Philosophers and in a manner to all Artificers and Handy-crafts men CHAP. VII THese two fruites of Anatomy as they are abundantly beneficiall and profitable so they seeme to be common to all in general first the knowledge of our owne Nature and then of the inuisible God There are also other benefites and commodities of Anatomy proper and peculiar to Poets Painters yea and to the most part of handy-crafts men and Artificers to teach them the better to bring their Arts to perfection And first Galen dooth account Anatomy verie Anatomy verie profitable for a naturall Philosopher proper to a naturall Philosopher though it were but onely for speculation sake or otherwise to teach him the singular workemanship of Nature in euery particular part For inasmuch as the proper and proportionable subiect of his art is a body Naturall and the body of Man is as it were the square and rule of all other bodies he ought not nor cannot be truly accounted a Naturall Philosopher who is ignorant of the historie of Mans body and for this cause that most excellent Genius and interpreter of Nature Aristotle wrote those elegant and eloquent Books of the History of the parts and of the generation of liuing Aristotle creatures Anatomy is also very profitable for a morall Philosopher for hee shall Anatomie is profitable for a morall Philosopher easily learne by the mutuall offices and duties of euery part and by the constitution of the Naturall houshold gouernment appearing in our bodies how to temper and order the manners and conditions of the minde how to rule and gouern a Commonwealth or Citie and how to direct a priuate house or family I spare to speake how profitable it is for Poets and Painters for the perfection of their Art and Science for euen Homer himselfe hath written many things and those verie excellent Profitable for Poets painters Homer concerning Anatomy But my purpose is onely to shew that for a Physition a naturall Philosopher a Chirurgion and an Apothecary it is not onely profitable but euen also absolutely necessary Wherein is demonstrated that Anatomy is not onely profitable but of absolute necessitie for Physitions and Chirurgions CHAP. VIII AS Geographie is worthily accounted a great euidence for the credite of an History so to them that any way appertaine to the art of Physicke the knowledge of mans body seemeth to be very necessary ãâã ãâã ãâã ãâã ãâã For the Nature of the body is the first thing to be spoken of in the Art of Physicke Againe Hippocrates in his Booke de Flatibus maketh but one Idea of all diseases It is onely the variety Hip. de locis in homine Hip. de flatibus difference of places that maketh the difference of diseases Hee therefore that will be ignorant of the Historie of the parts of Mans bodie he shall ill distinguish and discerne the affections of the same worse cure them and worst of all foretell who are likely to recouer and escape and who not The discerning and iudging of a disease consisteth in two things namely the knowledge How necessary the knowledge of the parts is to the discerning of diseases of the euil affect the knowledge of the part so affected The signs of the part affected are drawne and deriued from many Fountaines as it were but especially from the scituation and from the action empaired For hee that knoweth the action of the stomacke to be concoction if the concoction be empaired he may easily discerne that the stomacke is ill affected He that knoweth the Liuer to bee placed on the right side of the paunch if the right hypochondrium or side before or do swell hee will presentlie affirme that the Liuer and not the spleene is ill affected Now this scituation as also the actions of all the parts are taught and demonstrated vnto vs by anatomy onely For Prognosis or prediction of the euent of diseases Hippocrates maketh three chiefe and maine heads of it Those things that are auoyded the action impaired and the habite of the body Anatomy necessarie for Prognosis or praediction Galen in the colour figure and magnitude or quantity all which are discerned onely by Anatomy Now how much the knowledge of the seuerall parts of the bodie auayleth towardes the curing of diseases Galen hath verie well expressed in the beginning of his Booke de Ossibus ãâã ãâã ãâã ãâã ãâã saith hee ãâã ãâã ãâã ãâã ãâã that is All things that concerne the action of healing haue that for their scope or direction which is naturally disposed or in a Necessary for curation Hippocrates good and lawdable constitution Hippocrates in his Booke de officina Medici giueth this rule That the Physition should first looke into those thinges that are alike one to another and then to those things that are vnlike insinuating thereby that he that knowes the perfect Sanitie or health of euery part shall easily discerne if it fall from that perfection by the perfection which remaineth in other like parts not tainted Aristotle in his first Booke de Anima vsurpeth a rule of Geometry That which is straite and right saith he doth not onely measure it selfe but bewrayeth that which is oblique or crooked In like manner how shal a Physition restore or set right bones that are broken or out of ioynt if hee be ignorant of their naturall place figure and articulation The exquisite method of healing cannot bee performed but by indications and indications are not onely deriued from the disease but also from the part affected and the remedies must bee changed and altered according to the diuers and seuerall nature temperature scituation connexion and sence of the part Neither is Anatomy needefull onely for the Physition but euen also for the Chirurgion and Apothecary The knowledge of the outward parts as the Muscles the nerues the Anatomy necessarie for a Chirurgion veines and arteries is most necessary for a Chirurgion for feare least in his dissections launcings he should mistake a broad Ligament for a Membrane and around Ligament for a Nerue or sinnew least he should diuide an arterie in stead of a veine for he that is ignorant of these things shall euermore be in doubt in things safe and secure still fearefull and in things that are to be feared he will be most secure and audacious Anatomy profitable for an Apothecarie An Apothecarie also shall finde it very needful for him to vnderstand the scite and figure of the parts for the better applying of such remedies as shall bee requisite For hee must apply his Topicall and locall medicines fomentations oyntments or Liniments and Emplaisters in their apt and proper places as if the Liuer be ill affected on the right side if the Spleene be ill on the left side if the wombe or bladder be diseased then vpon the hypograstium or
sence onely discouereth that is the hardnesse or softnesse of the part for whatsoeuer appeareth hard to him that toucheth it that we resolue is dry because in a liuing creature there is nothing hard by concretion or curdling whatsoeuer feeleth soft is moyst The coÌformation of a part consisteth in the Symmetrie that is the natural proportion The conformation what it is The figure The seite or constitution of many things to wit of the figure magnitude number scituation To the figure we referre the superficies or surface the pores and the cauities To the scituation wee referre the seate and position of the part as also his connexion with others for the parts doe not hang loose in the body or separated one from another but they haue a coherence being tyed together by ligaments and membranes And therefore it behoueth a Physitian and Chirurgion to know which parts are tyed to which that when one part is affected he may know what parts may be drawne into simpathy and consent with it To this conformation Galen referreth the beauty of the part which hee conceiueth to The beauty of a part Galen reside in ãâã ãâã ãâã ãâã ãâã that is in the equality of the particles but wee place the beauty of the whole body in the inequality of the parts that is in their vnlike and different quality and magnitude but yet such a difference as whereby the parts doe answere one another in an apt and neate correspondencie of proportion euen as musique is made of different sounds but yet all agreeing in a harmonious concent and thus much of the Structure of a part Next followeth the action which Aristotle calleth the end of the Structure because for the The action of a part Arist actions sake the part hath his substance temper conformation So the heart because it was to be the mansion and habitation of the vitall faculty and the store-house of arteriall bloud had giuen vnto it a fleshy and solid substance a temper hot moyst a figure somewhat long but comming neere to the Spherical hollowed also with two ventricles or bosomes and many obscure cauities in which the houshold Goods and fire-harth of the body were to remaine from whence there should issue and spring a continuall supply of Natiue heat spirits I define an Action with Galen a motion of the working Parts or a motion What an action is Galen of the Actor to distinguish it from an affection for an affection is a passiue motion or a motion of a passiue or suffering body but an action is motus effectiuus an effectuating or working motion so pulsation is an action of the heart palpitation is an affection or a passion the first proceedeth from a faculty the second from a sickly or vnhealthfull cause which we commonly call causa morbifica Of actions some are common some are proper the common actions are found euery The differences of actions where the proper are performed by one particular part Nutrition is a common action for all liuing and animated parts are nourished because life is defined and limited by Nutrition Proper actions are performed by a particular Organ and they are either principall or such as minister to the principall againe of actions some are Similar some Organicall A Similar action is begun onely by the Temper and by the same is perfected and is performed by euery sound and perfect particle of euery part The Organical is not commenced by the temper onely neither is it accomplished by the particles but by the whole Organ or instrument Finally and in the last place the vse of the part must be considered by the Anatomist The Vse of a part Arist For the Philosopher sayth that wee are led vnto the knowledge of the Organ not by his structure but by his vse The Vse which the Graecians call ãâã ãâã ãâã ãâã ãâã is two fold according The vse is double Galen to Galen One followeth the Action that is ariseth from the Action it selfe and is the end of it as by the Action of Seeing the Creature hath this vse that hee can auoyde that which is hurtfull and pursue that which is behoofefull This Vse if you respect the generation and constitution of the part is after the Action but in dignity and worth it is before it because it is the end of all actions nowe the end is more excellent then those things that appertaine or leade vnto that end The other Vse goeth before the Action and is defined to bee a certaine aptitude or fitnes to doe or worke So in the Eye the Christalline humor doth primarily make the sight the other humors the coates the optick nerues afford a vse and are ordained to perfect the action of Seeing This Vse is in dignity behinde the Action but in generation before it by which it is manifest that the Action differeth and How the vse differeth froÌ the action is another thing from the Vse although many men vse to confound them for the Action is an actiue motion of the Part but the Vse an aptitude for Action The Action is onely in operation the Vse remayneth also in the rest or peace of the Member the Action in euery Organ is onely the worke of the principall Similar part in that Organ the Vse is likewise of all the rest to conclude there are many parts which haue vse without any action as the haires and the nailes The differences of Parts and first Hippocrates his diuision of Parts CHAP. XVIII THE diuision of the diuine Senior in his sixt Booke Epide is of all other the most ancient into ãâã ãâã ãâã ãâã ãâã that is Containers contained those that are impetuous To vse the Martialists word doe make impression Alexander more plainely diuideth the body into ãâã ãâã ãâã ãâã ãâã What are coÌtaining parts that is into solid humid and spirituous partes Wee diuide them into parts Nourishing to be nourished and impulsiue parts The containing parts are solid such as are to be nourished The name of solide I do not take as the common people do for that which is hard and tight or dense nor for that which is contrary to rare hollow but with the best Philosophers by solid I vnderstand that which is ãâã ãâã ãâã ãâã ãâã tale that is which is wholly full of it selfe not of any other thing or which hath a Nature euery way like vnto it selfe For solum and solidum in Latine do come of the Greeke worde ãâã ãâã ãâã ãâã ãâã by changing the aspiration into a hifsing and so s. is set before ãâã ãâã ãâã ãâã ãâã and thus the fleshy parts also may be called solid containing parts So the Heart a fleshy entraile containeth in his right ventricle venal in his left arterial blood So the marowy substance of the brain which hath in it many dens and cauities containeth both humours and spirits We call also all solid parts to be nourished because
wyre receyueth that proportion whereof the hole is where through it is drawne The manner of the out-gate of this matter is thus When by the continuall appulsion or arriuall of such vapour to the skin the pores are plenarily obstructed then the next vapour A sât Compaââon that striueth to be at liberty smiteth the former which by reason of the straitnesse of the passage is driuen out into the forme of a cord He that would see an expresse image of this manner of production let him resort to a Glasier when he extendeth his mettall into the guttered lead wherein he fastneth his glasse and he shall perceiue how the artist hath made an engine whereby an inch of lead is driuen out into a foote of length It was necessary therefore sayth Hippocrates in his booke de carnibus that this sooty excrement should haue Hippocrates a clammy or glewy substance yet without any fatnesse or greasinesse at all Wherefore wheresoeuer in the body especially in the outward parts there gathereth together any such glewy or clammy excrement there the naturall heat bringeth forth haires and this is the cause why in the arme-holes and about the priuy parts yea and in all the rest of the body haires growe plentifully Now that part of the haire that is impacted in the pores of the Comparison skinne may fittely bee resembled to the roote of an hearbe sticking in the ground and that which beareth out of the skin to the hearbe it selfe There is also required a conuenient place as a foundation wherein the rootes of the The conueniency of the place for hayres haires may be established and that is the skinne which of all other parts is fittest for their breading sayth Galen in his first chapter of the second booke de Temperamentis because it is neither too dry nor too moyst for as neither in Marrish and Fenny ground nor in one that is ouer dry and worne out of heart can any thing bee brought forth so in an ouer moyst or ouer dry skin no haire can grow For though the skin be accounted dry yet in a man it is not without some moysture as it is in those creatures which are couered ouer with a stony or crusty shell as Oysters Lobsters Crabs and such like and in such as lurke A dry skin admitteth not hayres Nor a sort in dennes as Snakes and those that haue scales as Fishes in all which haire cannot grow because their skinnes are truely and altogether dry Moreouer the skin ought not to be too soft and moyst like Cheese new curded for then it would not holde the rootes of the hayre because of his thinnes and beside after the pores were as it were bored by the excrement they would fall together again the parts being so fluid that they would run into one another and bee exquisitely reunited But moderately dry to hold the haire to his roote But moderatly dry thin and moderately hard not vnlike a cheese already well gathered and somewhat pressed for so it would bee better thrilled and perforated by the issuing humour which perforations also would remaine the dry body not suffering the parts to reunite but to consist and so by the continuall exiture of the matter the pores would bee more fistulated It must also be slack and thinne Wherefore considering the whole skin is full of pores whereout somthing is continually breathed by the naturall heate which disperseth attenuateth and carrieth away with it selfe no small part of the inward moysture it followeth that in all parts of the body the haires may issue forth euery pore hauing a haire in it to keepe it open for the better breathing or thrusting out of exhalations yet we must except the skin of the palms and soales of the hands feet because as some say in theÌ there is a large Tendon immediatly vnder the skin which being exceeding thicke and dry makes it vncapable of haires but I cannot admitte of that reason seeing a Hare hath also that broad tendon and yet Why there is no haue in the palmes soales Why haires grow not vppon scars 2. kinds of haires Arist 3. hist Animal 11. Congeniti hath not those parts voyde of haire Therefore wee say that nature hath made those partes hairelesse both for vse that they might be the more sensible as also for motion Now that the thinnes of the skin is required for the production of haires it appeareth by the example of scarres for if you raise a blister by scortching the vpper skin or cuticle after it is healed and the vpper skin is growne thicke no haire will rise out of the scarre because it hath no pores in it The haires be of two kinds some are ãâã ãâã ãâã ãâã ãâã that is congeniti bred with vs as the haire of the head of the eye-browes of the eye-lids These are bred in the child while it is yet in the wombe and are resembled not vnto hearbes that grow by sowing but vnto such plants as nature bringeth forth of her owne accord and such do not necessarily follow the temperature of the body Other haires are called ãâã ãâã ãâã ãâã ãâã that is postgeniti bred after the skin is growne thin Postgeniti which hapneth in Boyes when they beginne to breed seede in Girles when their monthly courses begin to flow these come out in three places answerable to the three places where nature bringeth forth the former kinde First about the priuities secondly vnder the arme holes thirdly in the chin and cheekes Those that are gelded before the age of foureteen How the haires fall in such as are gelded yeares haue no haires growing on their chinne the reason is because the wayes of the seede are not opened and by castration are after intercepted and therefore the skinne doth not rarifie if after those haires be growne the Testicles be taken away those haires also fall excepting in the groyne Againe in women those hayres which wee called postgeniti doe arise later neuer in the chinne because there is not so great agitation of the humor in the act of generation in women as can rarifie the skin so farre from the place where the seed is engendred and yet wee see that in some women after their Courses are staide Why women haue no berds the haire begins to bud on their chins It may also fall out that both men and women may be without any of the postgeniti by some naturall desect contracted in their generation The forme of the haires is expressed by certaine accidents for they do vary in thickenesse and thinnesse hardnesse and softnesse length and shortnesse streightnesse and curlednesse The formes of the haires and the causes of them al. Their colours multitude or scarsity as also according to the quality of the skin and the naturall propriety or condition of the parts in which they are fixed Moreouer they differ in colours whitenesse and blacknesse and middle colours betweene
them so also by reason of age and growth of the body The chiefe cause of their thicknesse and thinnesse is the skin saith Aristotle 5. gener Animal j. which in some is thicke and in others thin in some rare The causes of their crassitude and in others thight and compact Another cause is the variety of the moisture lying vnder the skin for in some it is clammy in others waterish so out of a thicke skin thick hard haire and out of a thin skin thin and slender haires are produced And if the skin be rare and thicke the haires are also thicke by reason of the abundance of earthly substance and the laxity of the passages But if the skin be more thight and compact though it be thicke they come out thin by reason of the narrownesse of the passages So if the vapour whereof they are bred be waterish because it is quickly dryed vppe they growe not much in length but if it bee clammy and glutinous because it is not easily dried vp they spread themselues in length So that the cause of the length and shortnesse of haires is the abundance or scarsity of the humor wherewith they are fed And hence it is that the haires of the head are the longest of all the bodie because the Braine Of their leÌgth The haires of the head are the longest affoordeth a great deale of a clammy moysture and because the braine is bigger then the other Glandules they are also crasse or thicke because the skin of the head is exceeding thicke yet rare and containing much moisture The haires of the head in Latine are called Capilli quisi capitis pili in Greeke ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã which signifieth to cut In men they The names of the haires of the head are called Caesaries à frequeÌti caesione because they are often cut and in Women Coma because they bestow great paines in combing and curling them They are also in Woemen diuided by a line which in Greeke is called ãâã ãâã ãâã ãâã ãâã in Latine discrimen in English the shed Now the haire is either straight or curled eyther by reason of the exhalation it selfe or of the pores whereout they passe Of the exhalation the vvhich of being smoaky The causes of the strcitnesse or cuiling of the haire by the heate and drought maketh the haire curled For it hath a double course the earthy and dry part downeward the hot part vpwarde hence it boweth not downe right but wrinkingly because there is in it but little moisture much dry and earthy matter and this we may perceiue if we parch haires in the Sun or neare the fire for the crisping of the haire is as it were a kinde of convulsion because it wanteth moisture or else we may say the haire curleth by reason of the drinesse of the temper and therefore all Black-Moores haue curled or crisped haire By reason of the constitution of the pores wherein they are implanted For when the exhalation is so weake as that it cannot make a straight way for it selfe it Of Curling giueth a forme to the pore answereable to it owne contortions But if the exhalation bee strong enough yet it cannot ascend directly vpwardes by reason of the hardnesse of the Comparison skin then it turneth side-long like as we see the smoake and the flame when it is hindred to mount streight vpwards diuideth it selfe and turnes aslant Wherefore both by reason of the imbecility of the exhalation and of the hardnesse of the skin the roots of the haires grow awry Now it standeth with good reason that they should growe and continue still such as they were framed at the roote For no hard or dry body can be extended streight forth vnlesse it be first softned and mollified Those that haue aboundance of moisture and the pores streight haue their haire also streight Againe long haires are soft but the curled are hard Moreouer haires encrease Of streight haires grow more or lesse according to the Nature of the skin and the condition of the parts where they are implanted In the head they grow in greatest length and abundance next in the Beard because that skin is moderately hot dry especially when the haires are fine and slender But the haires of the eye-browes and of the eye-lids are smal and grow not almost at all but for the most part keep alwayes an equall magnitude and seldome fall because they haue vnder them a hard body like vnto a gristle For those haires that spring from soft and moderately moyst parts encrease very much as those of the head and the beard and Galen addeth those of the arme-pits and about the priuities but those that arise out of hard and dry places are small and almost of no growth yet in some the eye-browes grow so hairy in olde age as that they are constrained to cut them or else they would offend their eyes Haire buddeth in the chin when the skin beginneth to rarifie or The Beard grow thin the matter of it is a moysture sent thither from the head as Hippocrates holdeth in his Booke de Natura pueri and these haires make the Beard which is not alike in euery man for some about their chin and lips haue great store of haire some haue no haire there but very much on their cheekes Aristotle in the third Booke de Histor Animal the 11. chapter saith that the haires vse to grow extraordinarily in some diseases especially in consumptions hee addeth also in old bodies and dead corpes they receiue augmentation both in length and thicknesse but do not spring anew They varie likewise in colour and are answerable to the predominant humor for such The causes of the colours of the haires Hippocrates De Nat pueri The humour Galen When Black Reddish White as the humor is which the flesh draweth vnto it saith Hippocrates such also is the colour of the haire Galen in his second Booke de Temperamentis and the fift Chapter saith that the haire becomes blacke when the vaporous excrement scorched by the heate is changed into a perfect soote and somewhat red when the excrement impacted in the passage is not yet altogether growne black but yellow when the vapour is lesse scorched for the excrement that is so impacted proceedeth of yellow and not of blacke Choller White haires are made of Flegme and the colours betwixt these of a mixture of Flegme and choller But a question may be asked why in Beastes the colour of the haire followeth the colour of the skinne and in men it is far otherwise far the whitest men and women haue often Why mens haires are not of the colour of their skin haire coale blacke Aristotle maketh answere 5. de generatione Animal 3. and 3. Histor. 11. Because sayth hee a mans skin is thinner then the skin of any other Creatures of his magnitude and therefore the skinne cannot affoord any
plentifully and this blood when it is condensed or thickned by cold maketh the skin looke liuid or blew In Chollericke men the skin is pallid or yellowish in Melancholy swarty and blackish or duskish but if it bee defiled with vitiated Humors it becommeth yellow and black in the Iaundise and Morphew It altereth also his colour by reason of bodies vnder it so where it adhereth or cleaueth to the flesh as in the bals of the Cheekes and Palmes of the handes it sooner becommeth red if to the fat it is whiter and smoother especially where the fat is more plentifull but when that fat is consumed the skin becommeth wrinkled and looketh like a duskish shadow as also it is liuid or blewish where the greater Veines are branched vnder it Furthermore the skin that it might be a kinde of muniment or defence is thicke though not so thicke as in other creatures It cannot without extreame paine bee separated from the flesh because the extreamities or ends of the vessels do determine in it whence some haue thought that it proceedeth from those extreamities of the vessels dilated or spread into a superficies or smooth plainnesse It is soft and of exquisite sense by which it forewarneth the inward parts of the approaching euill before it ouertake them According to the diuers vse of the parts it is either softer and thinner as in the face the yard and the scrotum or cod or harder as in the necke the backe the legs and the soles What parts of the skin are thin thick of the feete some of it is in a middle temper betweene hard and soft as in the palme of the hand and especially in the fingers ends because they are ordained to apprehend with and beside in the skin of the hand the power or sense of feeling was to be perfect and therefore it behooued that it should bee voide of all excesse and most temperate of all others because that which is the iudge of feeling as all other Instruments must be free from any forreigne or externall quality whereby the iudgement might be preiudiced So some part of the skin is exceeding thicke as in the head some part onely thicke as in the necke some part thin as in the sides and soales of the feete which is the reason that there men are ticklish some part yet thinner as in the palme of the hand and some thinnest of all as in the lippes It hath also a diuers connexion to diuers parts for somewhere it may bee easily separated as in the vpper and middle venter the armes and the legges otherwhere very hardly The connexion of the skin because of the fleshy Membrane to which it is tied by the mediation of certaine Fibres vessels betweene which and the saide Membrane the fat where it is so interposeth it selfe that the skin may more easily be flayed from it but from some parts it can hardly or not at all be separated as from the soales of the feete and the palmes of the hand to which it is Where the fat interposeth it maketh the skin more easie to flay immediately conioyned that the apprehension of those parts may be more firme and stable It is also very hardly separated from the flesh of the fore-head almost of the whole face especially of the eares and lippes because of Tendons and Muscles especially that which they call the broad Muscle mingled therewith Finally in the forehead it is mooueable in the rest of the body of a man I meane immooueable or for the most part for in Where the skin is moueable Beasts it is almost alwayes mooueable and they say an Elephant can by the corrugation or wrinkling of his skinne kill the flies that molest him It is an vnseamed garment couering the whole bodie yet hath it certaine breaches made by Nature for her ease and reliefe partly manifest which are not many and are called Foramina or outlets partly insensible which are infinite called pori of vs pores Al which The passages of the skinne serue either for receyuing in or letting out or both as neede shall require The Foramina or passages and outlets are these about the eyes for the help of the sight the thwart holes of the eye-brows about the eares for the hearing that as well the diuersities of sounds might be let in as also the excrements or waxe of the eares be auoided out The passages or outlets of the skin about the Nosethrils for a helpe to respiration and to smelling and the conueying away of the mucous or slimy excrement of the Braine the mouth is open to receyue meates and drinkes and sometime againe to vomit The nipples of the breast ought necessarily to be perforated that by them the Infant might sucke milke from the Mother the nut of the yard for the emission of seede and vrine the port Esquiline or siege that the noysome excrements may be conuayed out of the body In women the lap of the wombe as well for the admission of the part of generation as for the bringing the Infant into the world and to auoyde the vrine and the monthly courses In the Infant the nauill that it might receiue bloud and spirits to supply it with nourishment and life Finally the fingers endes where the nayles are affixed it is also perforated out of all which parts we haue knowne bloud to issue in a cruell disease The pores are aboundant like to the pin-hoales of a syue or searce as is manifest by the The pores sweate and hayre that breathes and breakes out in which regard Plato compares it to a fish net and these parts are the way of transpiration that the excrements of the third concoction which haue no other might this way haue egresse or auoydance whence of some it Transpiration is called the vniuersall Emunctorie or draught because it receiueth all the supersluities of the inward parts These pores are small and almost insensible least otherwise there should be too free a dissipation of the spirits yet in some bodies they are narrower or streighter in some wider and such doe easily melt away in sweat and are lesse affected with inward causes the other sweat very difficultly and because the excrements are retayned doe easily incurre diseases thereby That these pores may bee kept open Nature hath assigned to euery one a haire of Why the haires are set in the Cuticle How the baÌds or tyes in deligatories of parts become bloudy which we shall speake by and by which is fastned in the pore with a slimy white roote excepting those places where they are continually worne off as in the palmes of the handes These pores are the cause that the Bands in some deligations become bloudy and sometime pure bloud hath auoided by them as in the English sweate by these also some thinke the spirits doe powre themselues forth in profuse ioy and the more liberall vse of Saffron and other Diaphoreticke or sweating
either side which he cannot do if the other kinde of section be administred The manner how to administer this kind of apertion The last question was mooued about the manner of this kinde of Paracentesis which is on this sort You must first cast a bought or running knot round about the nauell that at your pleasure you may streighten the hole or passage if the water should yssue out with too great violence next with a sharpe poynted Nall or Bodkin you must pierce the skinne in the verie middle of the knot of the Nauell against which as wee haue said the Vesselles doe chinke or cleaue in Dropsie bodyes and then put a Brazen or Siluer pipe into the wound through which the water may passe which also may bee stopped at your pleasure for all the water must not at once bee drawne out but some and some Caution by degrees For Hippocrates saith That if the Dropsie water or the purulent Matter of Aphor. 27. sect 6 Apho 51. sect 2 an empyeme in searing or cutting do all at once yssue foorth the Patient will dye For it is a rule That all plentifull and sudden euacuations are dangerous And in another place Dropsie Waters must be by degrees euacuated Finally it may seeme that Hippocrates had some knowledge of this kinde of apertion because hee saith in one place Apply your actuall Cauterie about the Circumference De morbis internis De locis in homine of the Nauell to let out the dropsie water but burne not the part too deepe Haply least they should not be able to moderate the effluxion * â * The End of the Controuersies of the Second Booke THE THIRD BOOKE Of the Parts belonging to Nutrition or Nourishment The Praeface HAuing in the former Booke dismantled this Castle of the Bodye and particularly the lower Region wee are now arriued at that worke-house of Nature wherein shee hath built her Engines and Instruments by which she doth not onely nourish and sustain the whole Family but also perpetuate Mankinde by Propagation the destiny of the matter not admitting a perpetuity in the particular creature But because these two workes of Propagation and nourishment are altogether distinct if not in the Faculties being both naturall Alterations the one called Generation the other Assimulation yet in the parts and Organs thereto belonging wee haue also thought good to diuide them in our Discourse and referring the worke of propagation to afterward in this place onely to handle the parts seruing to nutrition or nourishment Seeing therefore the substance of the whole body hath a necessary diffluence and dissipation as well by the in bred heate which like the greene worme feedeth vpon the choisest gemmes and flowers euen the Radical moisture as also by the outward aire and other externall causes and therefore cannot possible either encrease to the iust extent or consist when it is growne vnlesse the detriment and scath which is sustained by such dissipation and dissolution bee restored and made good Nature hath prouided certaine nourishing Organs whereby that daily expence is continually supplied And heerein we haue to admire the wonderfull prouidence of the great Creator who hath disposed these parts wherin it was necessary there should be such a confluence of noisome excrements in the lowest place as it were in the sinke of the body least otherwise their offensiue exhalations should defile the braine and the heart which are the seats of the principall faculties or vitiate and disturbe the rest of the senses For this lower Region is as it were the kitchen of the house in which there are some parts which as Cookes do prepare the common diet for the rest But in the description of his Region it must be remembred that we must not follow the order of dignity or of nature but of dissection taking the parts according to their positioÌ The âie therefore falleth first of all into the snare of the kell and indeede it is of all things most like to a snare or puisenet the close Meshes whereof are purfled with curled veines and curdled or crisped fat so becomming a thrummed rugge to keepe warme the Membranous and vnbloody guts and stomacke vnder it As for his duplication wherein the snaking and snayling diuarications of the vessels do craule all ouer the belly I suspect it to haue bin ordained by nature for some more secret and mysticall end then the securing of those tender saplings albeit I rest heerein vnsatisfied for any thing I haue read Immediately vnder these Cipresse wings for wings they are called by the Anatomists or Cauly cobwebs appeareth the Maze or labyrinth of the guts wheeled about in manifold foulds convolutions that neither the aliment should so suddenly passe away and so the wombe of man become an insatiate Orque voyding whilst it doth deuour neyther yet the noisom steame of the Faeculent excrements haue free and direct ascent to the vpper parts but be intercepted and deteined within those Meanders so smothered in those gulphs of the Guts or let out at the port Esquiline In the middest of the Guttes is scituated the Mesenterie which we may call not the Midriffe but the Midruffe for it is most like vnto a gathered ruffe sustayning the winding reuolutions of the Guttes in their proper places and conuaying vnto them the Meseraicke veines by which as by tender bearded rootes the Aliment is conuayed vnto the gate of the Liuer some haue called them Batuli domus the Porters of the house because they continually carry the Aliment vnto that furnace where it is tryed into bloud Neither are they idle and rigid passages but as Homer feigneth that the instruments of Vulcan are moued by instinct and of their owne accord so we may say that these vessels are taught by their Creator not onely to leade along the Chylus but to draw it and prepare it for the Liuer Next appeareth the Pancreas which we call in Swine the Sweet-bread a rude and vnshapely lumpe most like a map or dish-clout both in fashion and vse or if you would liken it to any thing in the body then it nearest resembleth the Liuer or cake of the wombe which groweth to the rootes of the Infants nauell It serueth for a pillow or Cushion to boulster vp the manifold diuisions of the Veines Arteries and Sinewes which in that seat of the body are distributed vnto the adiacent parts beside many other vses which we refer vnto their proper place and passe along vnto the stomacke the Cooke-roome where Diet is the Steward Appetite the Clark and Concoction the maister Cooke From thence the viands are deliuered vnto the Liuer the principall part of this lower region wherein they attaine their vttermost perfection being depurated from the scum by the bladder of Gall from the residence by the spleene from the vnprofitable liquor by the kidneies which conuay it vnto the Cesterne of the bladder to be cast out by the Conduite Of all which if I should in
repeateth againe in the 13. of his Method and to him wee rather listen in this case then to Rhasis for I haue obserued that the guts are seuen times as long as the body of the man whose guts they are and Hippocrates measureth them to be thirteene cubites and The great length of the guts yet that is not all for the manifold girations or convolutions whereinto they are circled do breake the force of any iniected liquor I thinke therefore that such liquors do not reach aboue the blinde gut For proofe heereof saith Laurentius I will tell you that which haply few hitherto haue obserued Let the guts bee dryed and blowne vp a little and poure some water into the gut called duodenum Laurentius his instance that Clisters cannot passe vp to the stomack The values of the guts and it will presently issue out at the right gut but on the contrary if it be powred into the right gut it wil stay in the appendix of the blind gut because it can can get no farther which proueth that in the end of the blind gut there is a value which Nature in great wisedome hath set to hinder the refluence or returne of the excrements and vnprofitable humors such an one as appeareth in the passage of the Choler into the Guts in the vessels of the heart But it will be obiected that Galen in his third booke of the Causes of Symptomes sayeth Obiection That some haue had Clisters so giuen them as they haue beene cast vp by the mouth euen as the foeces or excrements in that miserable disease called Ileos or voluâlus Wee answere that Answere and Galen expounded Galen here doth not contradict himselfe for it is one thing to speake of the stomacke when it is well affected and another when it is ill affected For if the stomacke bee well affected the liquor can neuer arise vnto it but if it be ill affected or affamished as in the disease called Boulimos it draweth from below not onely such humours as are iniected by the fundament but also the excrements themselues For as the pined or greedy Liuer draweth from the veines crude and vnconcocted iuyces so is it with the stomacke yea with the mouth The force of hunger for we see what riffe raffe and what odious viands hunger maketh toothsome to such as are pinched therewith Againe if the naturall motion of the guttes bee depraued the circular fibres gathering Another cause that draweth liquor to the stomacke How nourishing Clisters come to the Liuer themselues from belowe vpwarde may make a Clister or other liquor ascend vnto the stomacke If it be obiected that nourishing Clisters are carried vnto the Liuer I answere that they arise not thither either of their owne accorde or by the violence of the liquor iniected but they are drawne by the veines of the mesenterie and thence transported into the Liuer QVEST. VI. Of the Euill Sauour of the Excrements MAny men that are but sleightly seene into the course of Nature doe wonder Of the sauor of excremeÌts much why in a sound body and in a Temperate man the excrements of the Belly become so vnsauourie and abhominably sented because all stench is the consequence of corruption and corruption or putrifaction hath for her efficient cause outward and acquired not inbred heate For whose better satisfaction we say that Physitians acknowledge a double cause of this A double cause of it The efficient cause is heat foetor or stench an Efficient and a Materiall Concerning the efficient they say that our heate though it be one in regard of the subiect yet in different considerations it is diuerse and may be two wayes considered either simply as it is heate or else as it is inbred heate and the instrument of all the functions of the soule As it is heate it continually feedeth vpon and consumeth the moisture as it is inbred it boyleth or concocteth assimulateth and ingendreth so from the same heate doe flow diuerse yea contrary motions Whilest the Chylus is made in the stomacke the naturall or inbred heate insinuateth it selfe equally and a like into all the parts of the matter gathereth together those thinges that are correspondent to our nature and separateth the rest the first are drawn away into the Liuer by the veines of the mesentery but the other which cannot bee assimulated are thrust downe into the great guttes and there as vnprofitable are forsaken by the naturall heate wherefore the heat worketh vpon it no more as it is inbred or direct from the soule but simply as it is heate taking the nature of an outward heate and thence comes the stench Adde hereto the fitnesse of the matter for these superfluities are crude and verie moyst whence comes putrifaction but if the humour bee drawne away the putrifaction is lesse and the sauour not so noysome And this is the only reason why the excrements of a man most temperate haue a worse Why the excrements of men are more stinking then those of other creatures Arist Probleme sect 13. A probleme sauour then those of other creatures because a man vseth very moyste nourishment and very diuerse that is of seuerall kinds and leadeth a life more sluggish and sedentarie other Creatures feede vppon dryer Fother and so their excrements become dryer And this cause Aristotle assigned in his Problemes where asking the question why the excrements of the Belly the longer they are reteined are lesse vnsauourie and on the contrary the vrine the longer it is kept smelleth the stronger he resolueth it thus Because sayeth hee in the long stay the excrements are dryed and so the nourishment of putrifaction is subtracted or drawne away which is not so in the vrine Now the reason of the forme and figuration of the Excrements is because of the Chambers and cels of the Collicke gut wherein it swelleth into round broken peeces QVEST. VII Of the substance and the scite of the guts BEfore we passe from the guts it will not bee amisse to reconcile Galen some different places of Galen concerning their substance In his Bookes of Method he saith that if the guts be wounded or vlcerated What the substance of the guts is they do very hardly ioyne togither againe especially the smaller because their substance is neruous and membranous but in the 14. Booke of the Vse of parts he writeth that the Guts and the stomacke because they are Instruments of concoction haue a fleshy Composition And the same Hippocrates insinuateth in his Aphorismes wher Hippocrates Aphor. 26 sect 4 he saith That if vpon a Dysenterie or bloody Flixe little Caruncles or ragges of flesh doe passe away by seidge it is a mortal signe The trueth is that the substance of the guts is neruous or Certaine places of Galen Hippocrates reconciled sinnowy but yet throughout also replenished with fleshy Fibres so as it may bee saide to be both Membranous and also
exolution or fainting away of the appetitiue Faculty On the contrary in the Dogge-appetite there is no Inanition or emptinesse of the parts but an exquisite sense of suction by reason of a coole and sowre humor there impacted The cause of the dog appetite and it is cured Theorexi that is by drinking of wine as Hippocrates witnesseth Hence therefore it is manifest that the animall appetite is stirred vp in the mouth of the stomack Hippocrates Apho. 21 sect 2 Hippocrates which is endued with so exquisite sense that it is called the Organ or instrument of touching by Hippocrates in his Booke of the Instruments of smelling There remaineth yet one scruple how the appetitiue faculty standing in reference to the sensitiue should haue his seate in the mouth of the stomacke seeing it is of al hands determined Obiection that the seate of all the animall faculties is in the braine The answere is easie and at hand to wit that the faculty it selfe is in the braine but the worke efficacy and action thereof in the stomacke So the faculty of seeing is in the braine but the sight is accomplished Answere in the eye The moouing Faculty is likewise in the braine yet is the Muscle the immediate organ of voluntary motion If any man obiect that the Liuer is the seate of the appetetiue faculty wee answere that Obiect the appetite residing in it is concupiscible and without sence and not sensitiue at all But we must not there forget that though this appetite of the stomacke bee with sence yet it is Answere not ioyned with knowledge or discretion Caution QVEST. IX Of the scituation and consent of the vppermost mouth of the stomacke THE difference or controuersie concerning the scite of this Orifice is neither light nor vnprofitable because the resolution thereof stinteth the strife among the Physitians concerning the application of Topicall or locall medicines All men doe agree that it inclineth rather to the left hand then to the right but the question is whether it bee nearer the spine of the backe or the gristle and blade of the breast Some thinke that Nature framed this gristle to be a defence for it and for no other cause The scite of the vpper orifice and therefore hath placed it there-under for say they those that vomit or reach for it doe finde a paine at this gristle and none at the spine or racke of the backe And Hippocrates conceiueth that the extuberation or distention of the stomacke at the orifice is not backeward but forward whereas he sayth That the repletion of the stomacke is a direction for broken ribbes Wee with Galen doe assigne the place of this orifice to bee in the left part toward Hippocrates Lib. de articulâs sect 3. the spine not that it lyeth or resteth vpon it as the gullet doeth but because it commeth nearer to the spine then to the breast-blade And therefore it is that when the gullet or the vpper orifice are affected we thinke it fit to apply locall medicines both to the back-part Where to apply local medicines and to the fore-part That that was propounded concerning the paine of them that reach to vomit and the direction for the ribbes is to be referred to the bottome and not to the vpper mouth of the stomacke for as we haue obserued the meate which wee eate is not conteyned in his mouthes or orificies but in his cauitie which wee doe not deny doeth rather leane to the breast-blade then to the spine But the reason why the breast bone is payned when the vpper orifice is affected is The reason of the paine at the breast bone when the mouth of the stomack is affected meerly Anatomicall the midriffe being tyed to the bone and the mouth of the stomacke adhaering to the large passage made in the midriffe for his conueyance thereout and therfore the breast-blade is payned by this continuity because paines are rather felt in the extreamities or ends then in the middest as is to bee seene in streatched membranes Concerning the sympathy or consent of this orifice with the heart and membranes of the brain Hippocrates and Galen are very plentifull for this mouth being affected the syncope or The consent of the mouth of the stomack with the heart and the braine sounding the exolution or fainting of the spirits and such like symptomes doe ouertake vs as when the heart it selfe suffereth violence whence this part amongst the ancients as wee sayd before is called ãâã ãâã ãâã ãâã ãâã In wounds of the head the skull being either broken or sâiuered and the Dura meninx or thicker membrane of the braine exposed or layde open to the ayre which is vncouth or strange vnto it the Patient presently vomiteth yellow and Why vomitings follow the wounds of the braine Galen Aeruginous or greene choler because the stomack by reason of societie is drawne into consent and sympathizeth with the membrane as well because of the similitude and likenesse of the substance as also of the community of vessels which are the chiefe causes of consent or sympathy as Galen obserueth in his Commentaries vpon the first section of the 3. Booke of Hippocrates Epidemia QVEST. X. Whether the Chylus be made by the heat or by the forme of the Stomacke and why the stomack doth not breede foure substances and excrements as well as the Liuer THE remouing of these two obstacles and dissolution of the doubts arising in them shall neede no great curiosity the first wee will determine thus The Chylus is formed not so much by the power of the heate as by the ingenite property of the stomack True it is that all concoction is accomplished by Why the stomacke is incompassed with warme parts the help and assistance of heate and therefore Nature hath prouided that the stomacke should be cherished and comforted on euery side aboue and below on the right hand and on the left before and behinde but this concoction belongeth not to the heate as it is heate for by that reason fiery and aguish heate which corrupteth all thinges should be the cause of concoction but as it is the instrument of the soule But that which wee call chylification or making of the Chylus proceedeth alone from the forme and proprietie of the stomacke because in other parts sauing this the naturall heate though it be very strong A double reason why the stomack breedeth not 4. substances and intense yet doth not chylifie Now why the stomacke as the Liuer doeth not beget or breede foure kinds of substances there may bee a double reason assigned one from the matter another from the efficient The Efficient or working cause is naturall heate which if it be very strong it powerfully The first froÌ the efficient and effectually or really separateth Hetrogenia that is partes that are vnlike or of different natures But all men know that the Liuer is so much hotter then
by some arguments It is most certaine that in the Liuer there are ingendred with the blood three kinde of excrements one thinne and more ayrie which swimmeth aloft and is called Choler another thicker and more earthy answering to the lees of wine the third waterie and whaey The Choler because his acrimony is more prouoking is first of all sent aside the melancholly iuyce as being more myrie and impure needes the more forcible expurgation for this expurgation it was necessarie there should be some receptacle and that not far distant from the place of concoction This receptacle is neither the stomacke nor the guts nor the Kidneyes nor the braunches of the hollew veine it remaineth therefore that it must bee the Spleene which receiueth a notable splenicke branch from the trunke of the gate veine and the lower partes of From the coulor and taste the Liuer An argument hereof is the couler of the spleen which is almost in all creatures blacke or brownish as also sowre to taste now such as the couler is of any part such is the humor that hath dominion therein Moreouer that the Spleene is ordained for the drawing and purging of the lees of the blood these things doe sufficiently witnesse because it is most subiect to obstructions and 2 2. Argument schirrous tumors not by reason of his substance for it is rare and fungous like a fast sponge or a smooth pumie-stone not by reason of his vessels which are very large wherefore by reason of the humor contained therein which if it were thin would neyther beget obstructions Why the spleen is subiect to obstructions scirrhous Tumors Galen nor such scirhous hardnesses This Galen teacheth in the 13. booke of his Method The substance sayeth hee of the Liuer is very liable to the scirrhus as Naturally conteining some myrie and grosse iuyce the substance of the spleene is more rare and open then that of the Liuer but yet is oftner afflicted with scirrhous tumors because of a kind of Aliment wherewith it is refreshed And againe in his 5. Booke of the Faculties of simple medicines The Spleene hath ample passages From whence then proceed these frequent obstructions but from the grosse and foeculent blood In respect of this thicke humor Galen in his 5. Booke de sanitate tuenda sayth That the Spleene is helped by the exercise of the vpper and lower partes to attenuate Plutarch it And in Plutarch Orchomenes the Lacedemonian was very spleeniticke yet hee so exercised himselfe in running that at length he obtayned the prize in a race Furthermore that the spleene is the receptacle of foeculent blood may thus be demonstrated If the spleene bee obstructed this muddy blood floweth presently backe vnto the 3 3. Argument Liuer and infecteth that which is pure and laudable with his couler and hence the habite of the body becommeth melancholy and the patient ouertaken with the blacke Iaundise The cause of the black and yellow iauÌdise euen as when the passage of gall is obstructed the choler returneth into the Liuer whereupon the whole body becommeth yellow in a yellow Iaundise For this cause I thinke it was that the Ancientes placed the seate of laughter in the Spleene for it is a knowne disticke Cor sapit ac pulmo loquitur fel continet Iras Splen ridere facit cogit amareiecur The seate of wisedome is the Heart the Lungs our Tongues doe moue The Gall our Rage the Spleene our Mirth the Liuer holds our Loue. And the Diuine Plato aluding hereto writeth that the Spleene is placed next vnto the Plato Liuer to keepe it alwayes pure and bright and shining like a mirrour fitte to returne the Images of those things that light vpon it But there are many things obiected against the trueth of this opinion which it is very reasonable we should answere and dissolue If the Spleene had beene ordained for the drawing Obiections and purging of the melancholy iuyce then Nature would haue prouided some passages to leade it from the Liuer there should haue beene also some cauity to receiue it and some wayes by which it might be thrust forth So there are certaine passages of the gall dispersed through the whole body of the Liuer and hollow like Arteries which leade the choler from the Liuer there is also a notable cauity in the bladder recieuing it wayes by which it is thrust downe into the duodenum In like manner Nature for the vrine prouided the emulgent vesselles to leade it from the hollow veine the membranous cauities of the Kidneyes to receiue it and the vreters and bladder to expell and auoyde it but for the melancholy iuyce there are no proper and peculiar passages to leade it to the Spleene no cauity or hollownesse in the Spleene to receiue and conteine it nor any wayes whereby it might be auoyded and therefore the Spleene is not ordained for the drawing and expurgation of this humor That there is no pipe passage or vessell appointed for the transportation of these lees of the blood may be proued thus Nature is so prouident that as soon as sanguification is perfected she prouideth that the noysome and heterogenie parts should bee purged and separated from the laudable blood that it might not bee adulterated with their contagion But if the melancholy iuyce should passe away by the splenicke braunch this councell and law of Nature should be vtterly ouerthrowne because it must needs passe through the trunke of the Gate-veine and defile with his slimy muddines all the braunches that belong to the stomacke the kall and the neighbor parts Neither can the Spleene be a fit receptacle for this melancholy iuyce because in it there are no hollow veines whereas this thicke excrement would occupy a greater place then a thinne Finally there are no passages by which these lees might be thrust forth for it is not returned into the hemorrhoidall veines nor into the bottome of the stomacke because if it were thrust into the hemorrhoidall veines then all men should be trobled with hemorroids because all men haue this foeculent blood adde hereto that the blood that floweth by these veines is thinne and purple not blacke and thicke Againe if the Spleene should belch out the reliques of this foeculencie into the bottome of the stomacke it should at length bee auoyded either by vomit or by siege and so we should continually haue sowre vomits or eructations and black stooles These and such like are the arguments by which the aduersaries of Galens opinion doe Answeres to the former arguments contend against him But their blunt weapons will not fasten in the flesh Nulla sequitur de vulnere sanguis For we answere that the splenicke branch is a fit vessell for the conueyance of this melancholy iuyce from which although almost all the veines of the stomacke and the Kall doe arise yet those parts doe not draw into them this impure blood but only the Spleene which by
know is continued with the bottom of the stomacke QVEST. XX. Whether the bladder doe drawe the Vrine COncerning the Tractiue Retentiue and Expulsiue faculties of the Bladder in respect or reference to the vrine there are some small difficulties which had Whether the bladder haue any tractiue faculty Galen neede to be made plaine And first there may bee question made of a Tractiue faculty for Galen sometime alloweth sometime denyeth it In the third Booke de natural facult and the fift de vsu part he writeth that both the bladders of the gall and of the vrine haue a proper power to draw their owne excrement And this the structure or frame of the bladder doth also conuince for it appeareth to be wouen of three sorts of fibres right oblique and transuerse And in the 7. Chapter of the 5. Book Galen de vsu part The Bladder sayeth Galen as well that which receiueth the vrine as that which receiueth the Choler because both of them doe draw their proper excrements pure and segregated from the rest do both of them by due right make claime vnto other vesselles which should conuay nourishment vnto them Aristotle in the 15. Chapter of the third Booke de histor Animal Aristotle sayeth That after death no humour falleth into the bladder but whilst men are aliue not onely humour but also dry recrements doe passe downe of which stones are ingendred Nowe if the whay did only discend and were not drawn why should it not discend also in dead bodies Galen in the 6. Booke de locis affectis seemeth to be of a contrary opinion For searching Galen into the nature of the disease called Diabetes that is an exceeding fluxe of vrine and the causes thereof he affirmeth that the bladder doth not draw the vrine vnto itselfe But I vnderstand The cause of Diabetes Galen expounded Galen that where he sayth in the Diabetes The bladder draweth no whay vnto itselfe his meaning is that the cause of the Diabetes is not to be referred to the Tractiue power of the bladder neither that it is at all any affection of the bladder but rather a symptome of the exceeding strength of the Traction of the Kidneyes and of the weaknes of their retention and therefore in that disease the bladder draweth not so great a quantity of vrine but the hot and boyling Kidneyes draw more whay then they are able to conteyne whence either of it owne accord it falleth through the vreters into the bladder or is thrust downe by violence But if all things stand in good order according to the lawes of Nature then there is no reason but to think that the vrine is drawne by the vreters and the Bladder Neither doe I How the bladder is nourished thinke that the bladder is nourished by that excrement considering that from the Hypogastricke branch there are many small rillets of veines and arteries dispersed through both his Coates QVEST. XXI Of the Retention and Excretion of the Vrine whether it be accomplished by a Natural or by an Animal faculty THE proper vse of the Bladder is to retayne the Vrine to a certaine time and afterward to auoyde it but by what power it doth this Animall or Naturall there lyes the controuersie Some conceite that both the actions as well Retention excretion are natural actioÌs the Retention as Expulsion are Naturall because there is the same reason of both the bladders of gall and of vrine but the bladder of gall reteineth and expelleth onely by the faculty which we call Naturall Adde hereto that the triple kinde of fibres which are in both the bladders doe perswade vs that there is a threefold Naturall action in them and not an Animall On the contrary it may bee demonstrated that both That they are animall these actions are Animall on this manner The Retention is made by Animal instruments and therefore the action is Animall this Animall instrument is a muscle Now we know that the necke of the bladder is compassed about with a sphincter muscle who playes the Porter and stoppeth the gate least the Vrine should passe away without our good pleasure That the Expulsion is Animal is witnessed as by other arguments so by this that according to our arbitrary wil it is either flower or quicker weaker or stronger as also because it is not acomplished without the help of the muscles of the Abdomen Galen in his first Book de locis affectis and 6. Chapter stinteth this strife and sayth that the action is mixt the Retention Galen Animall and voluntarie as being performed by the helpe of a muscle the Excretian Naturall which is vndertaken and performed by the expulsiue faculty For my owne What our resolution is part I thinke that both actions as well the Retention as the Expulsion as partly Naturall partly Animall but the Retention more Animall and the Expulsion more Naturall The Vrine is retained in the bottom of the Bladder by the help of the oblique fibres now that Retention is naturall but beside it is retayned also at our pleasure by the helpe of the sphineter muscle and this action is meerely Animall The vrine is Expelled by the ingenite power The vrine of the Bladder whereby it is prouoked to auoyde that which is noysome or grieuous vnto it this Excretion is altogether Naturall Again the Vrine is Expelled at our pleasures by the help of the muscles of the Abdomen pressing the Hypogastrium or water-course and some thinke that those small muscles of the Abdomen called Pyramidales or succenturiati that is spirie or assistant muscles were ordained by Nature to further the excretion of this humour and therefore both these actions are mixed Some will obiect that excretion can be no way naturall because all naturall actions being perpetuall and indesinent the vrine should bee continually auoyded Galen answereth Obiection Answere out of Galen that all vrine is not the obiect of the expulsiue faculty but that onely which either fretteth or streatcheth that is which is offensiue either in quantity or in quality and so much concerning the Bladder now follow the Paps QVEST. XXII Of the action and vse of the Breasts or Paps ALL men I think are resolued that there is in the Breasts an in-bred faculty of making Milke This onely is questionable how they which are but kernels The question should performe an officiall or common action which is accomplished by alteration and concoction seeing Galen denyeth vnto these glandules all action and yeeldeth vnto them onely a vse Now that the Breasts or Paps are Galen The breasts glandules Hippoorates to be reckoned among the glandules their substance and vse doe manifestly declare For their substance it is rare friable and spongy and for their vse Hippocrates in his Booke de Glandulis ascribeth the same vnto the Dugges which other kernelly parts performe where he saith The Vses of the Paps and of the Glandules
groweth poysonous Galen Varolius be reteined yea it becommeth very poison as Galen saith in his sixt Booke de locis affect is and the fift Chapter and we also may plainly see in the greeuous fits of widdowes troubled with the Mother wherefore this passage Tab. 7. fig. 3 âii as Varolius rightly admonisheth must be in the necke of the wombe which in those that haue not conceyued is so smal that it cannot be perceiued vnlesse the Anatomist be very diligent and occulate but in women with childe it is very large and manifest Hence it is that many women when they are with childe conceiue greater pleasure in their husbandes then at other times and also some Why some women haue more pleasure then others after conception Fallopius women more then others But Fallopius is of opinion that these Leading vesselles doe arise from the sides Tab. 7. fig. 2. g or hornes of the womb and are caried vpward obliquely by the testicles but do not arise from them because in sound haile women they are distant from the testicles the bredth of a finger neyther that there appeareth any vessel which passeth from the testicles to these holes or passages but are onely coupled together by a thin membrane produced from the Peritonaeum but do not so much as touch one another But if the wombe be euill affected and that on one side then the Leading vessell is ioyned to the testicle on the ill affected side but not on the sound but if both sides of the wombe be affected then both the leading vessels are ioyned with both the testicles CHAP. XIII Of the wombe or Matrixe THE womb cald Vterus is by Aristotle called the Field of Nature into which Lib. I. de gener Animal Cap 2. the seed as well of the woman as of the man is partly powred partly drawne to which accrueth the womans blood that the newe off-spring of mankinde might be ingendred nourished encreased and kept to the due time of birth For the Naturall and vegetable soule which lyeth potentially in the seed diffused The forming Faculty equally through the whole masse must be produced into act and it is so produced by the vertue heat of the womb that receiueth the seed and the forming faculty which poteÌtially consisteth partly in the seed of the man partly in the nature of the wombe and is called vis plastica and so of both seedes mingled are framed and procreated equally together and at one and the same time all the parts of the bodye vnderstanding their Spermaticall How all the parts are formed at once foundations and solid substance but as for their sanguine foundations or proper Parenchymata they are procreated at diuers times as they sooner or later get nourishment and fire that is spirit and so those parts that are nearer to the Liuer are perfected before those that are more remote and those first into which first the mothers bloud doth flow that is first the vmbilicall veine wherefore that is first absolued in his fleshy substance from which afterwards the bloud is led and conuayed into other parts The names of the wombe It is called vterus properly in women because it is hollow like a bottle and as a bottle or bagge of leather is filled and distended with the Infant contained in it Hippocrates calles it ãâã ãâã ãâã ãâã ãâã but most commonly the Grecians cal it ãâã ãâã ãâã ãâã ãâã because it hath the last place among the entralles or inwards also ãâã ãâã ãâã ãâã ãâã mater or the mother because it is the mother of the Infant some call it vulua but that is properly in Beastes as Pliny witnesseth in the 37. Chapter of his 11. Booke it is called locus or rather loci the place of a woman The scituation the reasons thereof The Figures belonging to the Dugs or Breasts Table 8. sheweth the lower Belly the Guts being taken away as also the Stomacke the mesentery and some membranes that the vessels seruing for generation may the better be discerned Also the Breast or Dug of a woman excoriated is here exhited TABVLA VIII Here we may see the glory of the ancient habitation or mansion house of mankinde how that we are bred of a brittle perishing substance betweene the excrements and the vrine and must moulder againe into earth and dust wherefore in the ruffe of our pride let vs seriously Pliny consider of that saying of Plinie Alas how sottishly franticke is he that imagines himselfe out of so meane and base beginnings to be borne to pride but to returne to our historie The wombe is placed in the midst of the neather belly that the body might be equally ballanced saith Galen and for that cause the lauer or basen is larger in women from whence also they haue larger buttockes then men But as the burthen increaseth the wombe in the vpper part which is the bottome being loose and at libertie groweth vpward to the nauill Tab. 10. l and leaneth vpon the small Where it groweth guts yea and fulfilleth all the place of the flankes when they are neere the time of their deliuerance Neither then doth it so directly keepe the middle place of the belly but leaneth either to the right hand or to the left according to the diuersitie of the sexe of the infant although this be not perpetuall Sometimes there falleth some part of the kal between A cause of barrennes Hippocrates the bladder and the wombe and there causeth barrennes by the compression of the mouth of the wombe as Hippocrates conceited and expresseth in the 46. Aphorisme of the fifth section It is knit partly by the very substance of it partly by foure ligaments wherof two are The connexion aboue two below but the bottome Tab. 8. p before behinde and aboue it is adioyned to none of the adherent partes but is loose free and and at libertie that it might better bee distended in women with child and in coition when the desire of conception is might The wombe a very creature more freely moue now vpward then downeward and open it selfe to the end of the yard whence Plato in Timaeo calleth it ãâã ãâã ãâã ãâã ãâã that is a crauing creature so saith Salomon Plato Salomon Prou. 30. 15. an obseruation of the vââ of sweet and stinking âââ for women The barren wombe neuer saith it is enough because in the conception it hath a kinde of Animall motion or lust to be satisfied neither doth it onely moue it selfe in the lust of conception but also it will in a manner descend or arise vnto any sweete smell and from any thing that is noysome which is the reason that many women are so easily offended with the smel of muske or other perfumes taken at the nose for that the wombe moueth vpward vnto them and in the fit of the rising of the mother we apply burnt feathers and such like noysome vapours to the
and falling into it selfe it is necessary that it must haue certaine contorsions or wrethings that the partes within contained may bee defended from outward cold wherefore then it is shorter and narrower but in coition it is distended vnto the measure WheÌ women take most cold of the yarde in the birth to the measure of the Infant which are to passe through it and therefore when the courses flowe but especially when the time of deliuerance is at hand the necke becomming right straight and open women are most subiect to take colde by it In the end of this necke immediatly aboue the necke table 9. figure 2. m figure 3. e fig. The Hymen 4. L of the bladder they place in Virgins the Hymen or Eugion table 9. figure 4. n which many will haue to bee a slender membrane neruous not thicke placed ouerthwart that it may shut the cauity of the necke of the wombe yet perforated in the middest like a ring that in growne mayds it will admit the top of a little finger that through it the courses may passe sprinkled also with veines This they say is broken in the devirgination from whence comes the paine and effusion of blood and after it vanisheth as doth the bridle of the nut of a mans yarde with this also are the wings or lips of the lap tyed together because there is no vse of a large entrance before coition But let vs set downe with your patience the true History of the Hymen which Seuerinus Pinaeus the French Kings Chyrurgion hath diligently and at large recorded A discourse of the Hymen out of Pinaeus In the middle of the trench which is in the great slit or clift lyeth alwayes hid the orifice of the Maidens bosome of modesty being placed not in the end of the trench but in the inner end of that production which is annexed to the trench This production which is peculiar to Virgins is as long as the little finger is broad in the middest and is incircled aboue with a round cauity The figure of it is round yet determineth into a sharpnes and in the end hath one notable passage which will admit the top of the little finger The substance is partly fleshy partly membranous being compounded of Caruncles or little peeces of flesh and membranes The Caruncles are foure and are like the berries of The Caruncles the Mirtle in euery corner of the bosome one the membranes tying them together are also foure which are not disposed ouerthwart but runne all right downward from the inner end of the sayed bosome and are placed each in the distances betweene euery Caruncle with which they are almost equally extended or streatched forth But these both Caruncles and membranes are in some bodies shorter or longer thicker or thinner theÌ in others as also the orifice at the end of them is in some wider in some narrower and then especially is at the straightest when the Caruncles and the fleshy membranes are nearest ioined together Whence commeth the pain in deuirgination from whence comes either geater or lesse payne in devirgination or deflowring which Terence calleth The sharpe coition All these particles together make the forme of the cup of a little rose halfe blowne when the bearded leaues are taken away Or this production with the lappe or priuity may be likened to the great Cloue Gilly-flower when it is moderately blowne Galen in the 2. Chapter of his Booke de vteri dissectione likneth this production to the prepuce or fore-skin of a man because it is somewhat long and perforated in the end yet is it a little more fleshy and softer then the fore-skin It is called Hymen quasi Limen as it were the entrance Hymen the piller or locke or flower of virginity For being whole it is the onely sure note of vnsteyned virginity yet some also haue other quaint deuices to try virginity with as if a thred measured from the tip of the nose along the fore-heade to the end of the sagitall suture or An od trick to try amayd seame will also fitly encompasse the womans necke for when the yarde entreth into the necke of the wombe then the fleshy membranes which are among the caruncles are torn The true cause of pain in deuirgination vp euen to their rootes and the Caruncles are so fretted and streatched that a man would beleeue they were neuer ioyned some notable vessels are opened and in the breaking is payne which in young wenches is more because of the drynesse of the part but the effusion of blood the lesse because of the smalnesse of the vessels In elder maids whose courses haue now some good time flowed there is lesse paine because of the moysture and laxitie of the Hymen but the effusion of blood is greater because the vessels are grown larger and the blood gotten a fuller course vnto them For all virgins although they be neuer so mellow Why some haue no paine in deuirgination yet haue their first coition painfull but some more some lesse vnlesse they then are menstruous or haue beene within three or foure dayes for then they admit the yard with lesse trouble because of the relaxation and lubricity of these moyst partes whereupon the Membranes are dilated with little or no paine And this hath beene the cause why some A good caueate for Mothers concerning their daughters honor men haue vnworthily suspected the vncorrupted chastity of their wiues Wherefore it were fit the mothers or women friends of such Virgins should haue care of their Honor by giuing warning to their Bride-groomes of their Brides purgations if at that time they be vpon them and very often they are when the Brides are growne women and well complexioned because the ioy and priuate pleasures of affianced young folkes as also their dancings and frolicke diet with such like do often by moouing the body accelerate and hasten such purgations and being come do cause them longer to endure The torne Membranes of this production in their vtmost compasse indented do somtimes hang downe on either hand in the sides by the cleft like vnto values for so Pinaeus calleth them or leafe-gates which are much lesse then the Nymphae but of the same figure vse These are not lost before a woman hath borne a childe but are reserued being returned vpward to the orifice of the necke of the wombe nowe made much wider then in the time of virginity but in those that haue often brought forth large limb'd Infants or whose wombe hath falne downward and so the necke of it being inuerted or turned they are lesned and contracted or drawne vpward toward the necke and so perfectly vnited to the caruncles to which they adhere that they seeme to be vtterly perished But the foure Caruncles which are like Mirtle berries whereof one and the foremost is placed at the orifice of the bladder another and the hindmost with the two laterall scituated The Caruncles
A strange creature in the West India as other creatures do the other outward scituated vnder the former wherin they cherish and defend their Cubbes and out of which they seldome take them but vvhen they would sucke Heere we will put an end to our History of the parts of Generation come to the Controuersies ¶ A Dilucidation or Exposition of the Controuersies of the fourth Booke QVESTION I. Whether the Testicles be principall parts or no. ARistotle the Peripatetick Philosophers do admit but one principall or chiefe part in the body of man which is the Heart but The Peripatetians their opinion is long agoe hissed out of the Physitians Schoole Many do accuse Galen of leuity inconstancy in assigning the Galen accused but redeemed number of the principall parts For sometimes he accounteth the Testicles among the principall parrs sometimes he excludeth Lib. de sem de arte porua de vsa part de placitis them but it will not be hard for vs to reconcile Galen vnto himselfe The Testicles because they are the chiefe Organes or instruments of procreation by procreation mankind is preserued The testicles after the temper habit and maners are therefore to be accounted principall parts and haply so much are they more excellent then the heart by how much the species or whole kinde is more noble then one indiuiduum or particular of the kinde Surely the power and vertue of the Testicles is very great incredible not onely to make the body fruitefull but also in the alteration of the temperament the habit the proper substance of the body yea of the maners themselues In these doth Galen place beside that in the heart another hearth as it were of the inbred heate and Why the Egiptians painted TyphoÌ gelt these are the houshould Goddes which doe blesse and warme the whole bodye Hence it is that the Egyptians in their Hieroglyphickes doe paint Typhon gelt signifying thereby his power and soueraignty to be abolished and decayed That they change the temperament it is manifest because the testicles being taken away or but fretted contorted or writhen yea refrigerated or hauing suffred convulsion there The temperament presently followeth a change from a hot to a cold temper and in olde time it was accounted a singular remedy for the leprosie to cut off the Testicles and to this day we vse to apply Epithymations to them and finde that they doe wonderfully corroborate and strengthen the whole frame of the body And it is ordinary for women and that not vvithout reason to presume much vppon the death or recouery of children by the firmenesse or Prognostication by the Testicles loosenesse of these parts yea Hippocrates himselfe sayth in his Prognostickes That the Convultion of the testicles and priuy parts do threaten danger of death We see also that in gelt men called Eunuches there is a change of the whole habite and proper substance of the body for they become fatter and smooth without haires the flower also of their bloode decayeth and their vessels or veines loose their bredth and capacity The habite and all vigour of lust and desire of ioylity is extinguished beside the flesh of such creatures looseth the former tast and smell for whereas before it breathed out a certaine vnsauoury and rammish sowrenesse after they are gelt it becommeth sweete and pleasant to the raste Concerning the chaunge of their Manners that is notable of Auenzoar the Arabian where he saith Eunuchs haue a shrill and piping voice euill manners and worse dispositions The manners neyther shall you lightly finde one of them of a good inclination or not broken witted Claudian against Eutâ opius inueyeth thus against Eunuchs Adde quod Eunuchus nulla pietate mouetur Nec Generi natisque Cauet The Eunuch is deuoide of pietie Both to his Parents and his Progenie Albeit in the seauenth Booke of the Institution of Cyrus it is recorded that this kind of men is quiet diligent and especially faithfull but we may answere that they are quiet because they are dull and blockish diligent because they are seruile and base minded faithfull because Why gelt meÌ are so chaÌged they haue so much distrust of themselues But howsoeuer whence comes trow we this so sudden alteration of the temper habit and maners Aristotle thinketh that the heart is stretched by the testicles and therefore relaxed when they are cut away and so a common principle affected because the strength of the Nerues is relaxed or loosened in their Aristotles prety conceits originall or beginning Euen as wee see it commeth to passe in instruments which haue a more acute or trebble sound when the strings are stretched and a lower and more remisse when they are loosened right so it is in Eunuchs the Testicles being taken away and so the Comparison heart affected the voice and very forme becommeth womanish for a principle though it be small in quantity yet it is great in power and efficacy Against this opinion of Aristotle Galen disputeth in his first Booke de Semine and we in our next exercise shall prosecute it at large for neither doeth the strength of the heart depend Confuted by Galen vpon the contention or stretching of the Testicles but vpon his owne proper temper neither if the heart needed any such tension or stretching were the testicles pinnes fitting for the same The Common opinion is that all the other parts are heated by the repercussion of heate from the Testicles vnto them but because their substance is soft and rare reflection or repercussion is vsually especially if it be any thing strong from thight and hollow The common opinion bodies I imagine that their smal and slender reflection can be no cause or author of so powerfull a heat as the parts do stand in need of Galen referres this alteration to the natiue and ingenit temper of the testicles themselues for in the place last before named he sayth that in them there is another fountaine or furnace rather of heate euen as there is in the Galens opinion heart But vnder correction it seemeth to me more reasonable that the heate of the Testicles is not so much from their natiue and in-bred temper because they are without bloode like vnto Glandules as by reason of the seed conteyned in them for where that is it heateth Not altogether allowed the whole body distendeth yea enrageth it For Hippocrates saith that seede is of Nature fiery and aery by the aery part it distendeth the whole frame of Nature and by the fiery setteth it on worke or a gog as we say transporting not the body onely but the minde Comparison also from reason to rage For as the least part of mortall poyson in a moment changeth the whole body so is it in seede whose quality is so actiue and operatiue that it darteth forth as it were by irradiation
swell Howe this commeth to passe we will now declare but first it must be resolued what that diuine old man meant by dry Coughes not that Cough which is without matter caused either by a bare distemper as when the winde is at the North or by the inequality of the rough Artery or by the simpathy of the sinnewy parts for how could that breede tumors and Apostemations But a Cough with a matter whose cause is either the thinnesse of the matter which the breath cannot intercept as we cough but it slideth downe by the sides of the weazon or else the The wayes by which the humor must pas out of the chest into the testicles thicknes of the same which will not follow the constraint of the chest This matter whither thin or thicke Hippocrates vnderstandeth to be euacuated by Apostemations belowe and especially in the coddes or testicles but all the difficulty is which way this crude matter should passe out of the chest vnto the parts of generation There are three sorts of vessels which goe to the Testicles A Nerue an Artery and a veine all which haue through-passages from the chest to the testicles First of al a notable The way of the Nerue and euident branch of the rib sinnew called Costalis runneth by the sides of the ribs into the Testicles A vaine from the non-parill or vn-mated veine of the brest runneth thorough The way of the Veine the Midriffe and determineth into the veine of the Kidney and the spermaticall veines As for the Artery albeit none do come to the great trunke from the Lunges in whose lappes The way of the Arteire the matter of the cough doth lye yet it is not vnreasonable to thinke that the offending humour may passe by tâe venall arâery into the left ventricle of the heârt and from thence into the great Artery and so into his branches by which way âlso the matter or pus of pleuriticall The passage of matter thorough the left Ventricle of the heart and Peripneumontcall or Empyicall patients descendeth and so is diuersly auoyded by vrine seidge or Apostemations in the lower parts and by this passage also it is more then probable that the matter should fall out of the chest to the testicles QVEST. VI. Of the scituation of the Prostatae COncerning the Glandules called Prostatae Anatomists doe contend That the Prostatae are aboue the sphincter some thinke they are placed beneath the sphincter Muscle others aboue we adhere to the latter For beside the credite of dissection if they were placed below the sphincter then the seede should neuer be spent without the auoyding of vrine also again in the running of the reines the seed could not flow without the water besides the Vrine would alwayes lye vpon these Glandules and fret them with his âcrimony They are therefore placed aboue the sphincter and their inflamation or exulceration breeds the venerious gonorrhaea or running of the reines QVEST. VII Whether the Erection of the yard be a Naturall or an Animall action EVery action according to Galen is Naturall or Animall that he calleth Naturall which is not voluntary so the vitall faculty is Naturall because it is not How manie soâts actions there are Arbitrary The inflation of the virile member is an action because there is in it Locall and Mathematicall motion it must therefore needs be a Natural or an Anmiall or a mixt action To prooue it to be meerely Animall this argument is vrged because all the Animal faculties Imagination Motion and Sense do concurre to the perfection of it For the first That erection is meerely Animal before the distention of this part whether wee wake or sleepe wanton and lasciuious imaginations do trouble vs. Now mens Imaginations when they wake are alwayes voluntary and arbitrary with election and when they sleepe then are their imaginations like those of bruite beasts following the species or Idea and representations of the seede as it pricketh swelleth these parts of generation For euen as in sleepe Flegme stirreth vp in our imaginations The effects of the humours in sleepe similitudes of raine and waters Choler of rage and fury like vnto it selfe Melanlancholy that enemy of the light and demolisher of the principles of life it selfe powreth a cloude of darknesse ouer our minde and representeth to our imaginations similitudes full of terror and feare right so the seede contained in the Prostatae swelling with aboundance by his tickling or itching quality communicated to the braine by the continuity of the sinnewes How venerious imaginations ãâã sleep are mooued mooueth or stirreth vp images or shaddowes of venerious delights in the fantasies of men wherefore this part or member is not erected without the helpe of the imagination The Sense mooueth the imagination the imagination commandeth the moouing Faculty that obeyeth and so it is puffed vp The moouing Faculty hath the help of four Muscles two of which run along the sides of the member now wee know that all motions of the Muscles is Animall because a Muscle is defined to be an instrument of voluntary motion This inflation hath pleasure also ioyned vnto it but pleasure is not without sence wherefore all these three Animall faculties concurre in erection and therefore it is meerly an Animall action On the contrary that it is a Naturall action may thus bee demonstrated all the causes That it is meerly naturall The instruments of this distention the instruments the efficients and the end are Naturall The Naturall organs or instruments are two ligaments hollow fungous and blacke which though they be called Nerues yet are not voluntary and sensible or feeling sinewes they arise from the hanch and share-bones not from the brayne or marrow of the backe The efficient cause is not our will because erection is not alwayes at our commaundement either to moue or The efficient to appease as we may doe our armes legges and eyes but the efficient cause is heate spirites and winde which fill and distend these hollow bodies with an infinite number of vesselles both veines and arteries dispersed and wouen through them The finall cause is procreation The finall which belongeth to the Naturall not to the Animall faculty Betwixt these two extreames we wil take the middle way and determine that the action of erection is neyther meerely Animall nor meere Naturall but a mixed action In respect of the imagination the sence it is Animall because it is not distended vnlesse some The middle and true opinion that it is a mixt action luxurious imagination goe before and the distention when it is made is alwayes accompanied with a sence of pleasure and delight but in respect of the motion we rather thinke it to be Naturall which yet is somewhat holpen by the Animal For as the appetite which Comparison from the appetite is stirred vp in the vppermost mouth of the stomacke because traction breedes diuulsion
midriffe is pressed or borne vp which is the chiefe instrument Why such women do not breath of free respiration or breathing and the braine is also drawn into consent which is the chiefe seate or tribunall of the Animall faculty which faculty is the efficient cause of respiration Hence it is that in such suffocations or strangulations there is an interception All the causes of respiration in this suffocation are taken away of respiration for the instrumentall cause the midriffe is intercepted the efficient cause the Animal faculty also because the braine is drawn into consent The finall cause also is taken away for the heat of the heart at that time is very small and requireth therefore no other ventilation but by transpiration which is by the pores of the habit of the body But you must marke that I cal not this motion a convulsion but onely a convulsiue motion for convulsion properly is an vnbidden motion of those parts which we vse to moue What parts suffer convulsions at our commandement but the wombe is not mooued by our willes but by it owne will wherefore convulsions belong not to the wombe but to the muscles onely which are instruments of voluntary motion but abusiuely we may call this a convulsion as Hippocrates calleth the Hiccocke a convulsion The third motion of the wombe wee sayed was mixt proceeding from a morbous or The 3 mixt motion of the wombe vnhealthy cause and partly from the faculty as in a great exiccation it runneth vpward toward the Liuer which is the fountaine of sweete moysture for all dried partes doe as it were thirst after this moysture with a naturall appetite and this motion is indeede truely mixt being partly physicall or naturall the dry wombe drawing toward the seate of moysture or drawing the moysture vnto it selfe as Galen interpreteth it and partly mathematicall or locall it moouing as Hippocrates sayeth with a kinde of impetuous violence to the pracordia although I am not ignorant that Galen in this poynt reprooueth his maister and taketh this motion to be meerely Physicall or naturall and is called mathematicall by Hippocrates but abusiuely onely QVEST. X. How the Wombe is affected with smelles and sauours FVrthermore it is not only recorded by antient Authors but approued by daily experience that the wombe is much affected with sauours and smelles so that some haue beene knowne to miscarry vpon the stench of a candle put out How the woÌb is affected with smels and sauours as Aristotle recordeth is his 8. Booke of the History of Creatures and the 24. chapter But how and by what passages this apprehension of odours is few haue sufficiently declared wherefore we will payne our selues a little and our readers also to lay open this difficulty because it may be of great vse for the preseruation of health and will not be altogether vnpleasant to them that desire to know themselues As therefore Colour is the onely obiect of the sight so is odour of the smelling and as the sight hath the eye as his peculiar proper instrument of seeing so is the nose I mean Not vnder the forme of smels principally the partes contayned within it that is the spongy bone and the two processes called mamillares the onely instrument of smelling it were therefore very absurde to imagine that the wombe did smell sauours or smelles because it is not the proper instrument of smelling howe then It is affected with sauours by reason of the subtile and thinne vapour or spirite which ariseth from any strong sented thing euen as our spirites But by vaporous spirits are refreshed and exhilerated with sweete sauours not by apprehending the sent of them but by receiuing a thinne ayrie vapour from them whereby the spirites are nourished enlightned and strengthned right so is the wombe affected with the vapors of things which yeelde a strong smell be it pleasant or vnpleasant and that very suddenly because it is a part of exquisite sence But if it bee so it may be demaunded why then the wombe is pleased with sweet smels and displeased with those that are vnpleasant for it seemeth hereby Obiection to make choyce of smelles euen for the very sauour and sent I answere that all thinges Solution which yeeld a noysome smell are vnconcocted and of a bad or imperfect mixture therfore they affect the sence with a kinde of inaequality or else the spirits or vapours that arise from these ranke bodies are impure whence come faintings and swoundings sometimes and so defile the spirits contayned in these generatiue parts One difficulty there yet remayneth If the wombe delight in sweete sauours why then Obiection Why muske and Ciuit cause fits of the mother and stinking things cure it Answere It is a signe of an ill disposed wombe to bee offended with sweet things doth the smell of Amber greece muske and such like bring suffocation of the mother and that of assa faetida and castoraeum such like extreme stinking things cure the same disease I answere that all women fall not into suffocation vpon the smelling of sweet perfumes or the like but onely those whose wombe is especially euilly affected For sweet smels hauing a quicke spirit arising from them doe instantly affect the Brayn and the membranes of the same the membranous wombe is presently drawne into consent with the Brayne and moued so as those bad vapours which before lay as it were a sleep in the ill affected womb are now stirred and wrought vp by the arteries or other blinde passages vnto the midriffe the heart and the braine it selfe and so comes the suffocation we spake off But those things that yeeld a noysome sauour because they are crude and ill mixt doe stoppe the passages How noysom smel cure the suffocation and pores of the braine and do not reach vnto the inner membranes to affect them they cure also the Hystericall paroxisme or fitte of the mother because our nature being offended with them as with enimies rowseth vp it selfe against them and together with the ill vaporsexcludeth also out of the wombe the euil humors from whence they arise euen as in acute diseases nature being prouoked by the ill quality of the humors moueth to criticall excretions Comparisons or in purgations when she is goaded with the aduerse quality of the medicine relieueth her selfe by euacuation But you will aske by what passages are these vapours and spirites carried I answere beside the open passages of the arteries by which such ayrie spirits doe continually passe and Obiection Answere The passiges of these spirits and vapors repasse in a mans body there are many secret and vnknowne waies which those subtile bodies may easily finde considering that euen crasse and thicke humours doe ordinarily follow medicines we know not by what passages as when a little Elaterium euen a graine or two will purge away three of foure pintes of water or more which lay
before in the capacity of the Abdomen drawing it thence into the guttes and yet we knowe no direct passages from the one part to the other and this hath made men to say that as open as the body of Dropsy water how purged glasse is to the light although it be very solide so open is the whole body as to external aire of which we finde our body oftentimes very sensible so to humours much more to spirits and thinne and subtile vapours Experience hereof we haue in the vse of Tobacco for a man The working of Tobacco in the fingers ends shall often finde it sensibly in his toes and fingers ends presently vpon the raking But of this we shall take leaue in the next discourse to speake a little more largely seeing it not onely concerneth almost all women but may serue somewhat to stay their minds vppon many accidents which euery day befall them QVEST. XI Of the wonderfull consent betweene the wombe and almost all the parts of womens bodis COncerning the wonderfull sympathy that is betweene the wombe and almost all the parts of womens bodies that place of Hippocrates in his An enumeration of the parts with which the wombe doth sympathize Booke de locis in homine is most remarkable where he sayeth That the wombs of women are the causes of all diseases that is to say The wombe being affected there follow manifest signes of distemper in all the parts of the body as the Brayne the Heart the Liuer the Kidneyes the Bladder the Guts the Share-bones and in all the faculties Animall Vitall and Natural but aboue all the sympathy betweene the wombe and the breastes is most notable yet will we not sticke a little to insist vpon the former particulars Betweene the Brayne and the wombe there is very great consent as well by the nerues The consent between the wombe and the braine as by the membranes of the marrow of the backe hence in affects of the mother come the paynes which some women often feele in the backe-parts of their heade their frenzies or franticke fittes their dumbe silence and indeede inabilitie to speake their strange fearefulnesse sometimes loathing their liues yet fearing beyond measure to die their convulsions the calligation or dimnesse of their sight the hissing of their eares and a world of such like and of vnlike accidents Betweene the heart and the wombe the consent is made by the mediation of manie Betweene the heart and the wombe notable Arteries called Spermaticall and Hypogastricall that is the Arteries of seede of the inferiour part of the lower belly Hence come light faintings desperate swoondings the cessation of breathing and intermission of the pulse the vse of them both being taken away by a venemous breath which dissolueth the naturall heate of the heart and such women liue onely by transpiration that is by such aer as is drawne through the pores of the What it is to liue by transpiration skin into the Arteries and so reacheth vnto the heart so that it is impossible almost to perceiue whether such women do yet liue or no and doubtlesse many are buried in such fits for they will last sometimes 24. houres or more and the bodies grow colde and rigid like Many womeÌ buried quick dead carkasses who would recouer if space were giuen In my time there went a woman begging about this Cittie who had a Coffin carried with her and oftentimes she fell into those Hystericall fits and would lye so long in them nothing differing from a dead carkasse till the wonted time of her reuiuing Hence it may A Historie be came the Prouerbe Thou shalt not beleeue a woman that she will die no not vvhen shee is deade This is a sore accident and therefore it shall not bee amisse to tell you how you may know whether such haue any life left in them or no. A downy feather applyed vnto their How to know whether a woman be aliue or dead mouth will not sometimes serue the turne for you shall not perceiue it to shake and yet the woman liues the onely infallible token of life or death is if you apply a cleare looking glasse close vpon their mouths for then if they liue the glasse will haue a little dew vpon it if they be dead none at all But the safest way is not to be ouer-hasty to burie women especially such as dye suddenly and not vppon euident cause til 2. or 3 dayes bee ouer for some A miserable case haue beene knowne so long after their supposed deaths to reuiue and some taken agayne out of their Coffins haue beene found to haue beaten themselues vpon their reuiuing before their stiâling into the graue if we will beleeue the reports of such as we haue no great reason to mistrust But to returne to our simpathy Betweene the Liuer and the wombe the simpathy is a little aboue expressed to which Betweene the Liuer and the wombe see aboue Iandises Greensicknes Dropsies we may adde that as from other parts affected so from the ill affection of the womb somtimes come Iaundises Cacexies that is ill habits of the bodie green sicknesses and then which nothing is more ordinary the Dropsie it selfe Betweene the Kidneyes and the wombe the consent is euident in the torments and pains of the Loines which women and Maids haue in or about the time of their courses Inso much as some haue told me they had as leefe beare a childe as endure that paine and my Betweene the kidnies the wombe selfe haue seene some to my thinking by their deportment in as great extremity in the one as in the other This consent commeth by the mediation of the spermaticke veines for the left of these vessels ariseth out of the emulgent or kidny vein on the same side The like may be said of the simpathie between the womb the bladder and the right gut for vpon inflamation of the wombe as Hippoc. writeth in his first Booke de Morb. mulier commeth the disease Betweene the bladder the right gut and the wombe of the right gut called Tenesmus that is a vaine desire to empty the belly and also the Strangurie because the inflamation presseth both partes so that neither the excrements nor the vrine can be long kept This consent is by reason of the vicinity or neighbour-hood of the parts as also by communion The communion is by the membranes of the Peritonaeum which tye the wombe How this consent cemmeth to these partes and by their common vessels for from the same braunch of the Hypogastricall Veine come small riuerets to the bladder the wombe and the right gut Neyther is the Connexion of the wombe with the share-bone and the Lesk to be ouer passed without The Connexion of the womb remembrance which is made by two exceeding strong Ligaments for which cause in the suffocations of the matrix we apply Cupping-glasses to the sides of
generation of the materiall in respect of his crassament or thicke body out of which as out of their proportionable matter the spermatical parts are generated of the efficient and of the forme in respect of the spirits wherewith it is fulfilled I sayed that the seed was called an efficient How seed is both an efficient and materiall cause and formall principle because the efficient and the forme are two actors in respect of their different operations though indeede and trueth they are but one and the same For the forme being diffused through the matter maketh it to be that which it is no other thing and it is called ãâã ãâã ãâã ãâã ãâã the species or ãâã ãâã ãâã ãâã ãâã the act but considerit as it affecteth moueth disposeth and worketh the matter into a proper and conuenient habitation for it selfe and then it carrieth the nature of an efficient The seede in respect of his bodie yssueth onelie from the vessels but in respect of his spirits which wander vp and downe and through all it may be sayde to yssue from all the parts of the body This therefore is the double matter of the seede blood and spirits The Efficients and authors of the seede are onely the Testicles for the power called ãâã ãâã ãâã ãâã ãâã The efficient cause of the seede that is of making seede we attribute first of all and originally to the testicles To the spermaticall vessels secondarily per ãâã ãâã ãâã ãâã ãâã that is by influence and irradiation from the testicles The last part of the definition designeth the small cause of the seede to wit the generation of a liuing creature and the nourishment of the testicles And thus it appeareth how this definition of seede is accomplished euery way and compleate The finall cause Furthermore seede is of two sorts whatsoeuer the Peripateticks prattle to the contrary one of the male another of the female because in both sexes there are by Nature ordained Seede of two sorts Of the Male. Organs or instruments for the preparing boyling and leading thereof as also the same causes of pleasure and delight in the spending or euacuation But yet the seede of the male is the first principle of generation and more actiue or operatiue the Females the second The Female and lesse operatiue yet they are both fruitfull and powerfull for procreation but neyther of them auaileable without the helpe of the other Hippocrates in his first Booke de Diaeta maketh mention of a double kinde of seed in both Two kinds of seeds in both sexes sexes the one strong hot the other weaker and colder The first he calleth semen masculuÌ or male seede the other semen foeminium or female and foeminine seede out of the diuers mixtion whereof and as they ouercome one another hee thinketh that a male or foemale creature is generated And thus much for the first principle of Generation vvhich is Seede CHAP. III. Of the Mothers Blood the other principle of Generation THE other principle of our Generation is the Mothers Blood to which we What partes are made of this blood ascribe the Faculty of suffering onely and not of dooing that is to say it is onely a principle which is wrought vpon by the seed but itselfe worketh not in the generation of man Of this blood are the Parenchymata of the bowels made as also the flesh of the Muscles with this as well the spermaticall as the fleshy parts are nourished doe encrease Menstruall putgations and attaine their seuerall perfections This bloude wee thinke is of the same nature with that which at certaine times euery moneth is purged out by the wombe in which respect Hippocrates first called it ãâã ãâã ãâã ãâã ãâã that is the Menstruous or monthly bloode The Nature of this blood entangled in a thousand difficulties we will make plaine by this definition The Menstruous blood is the excrement of the last Aliment of the fleshy parts A definition of the courses which at certaine times and by standing periods is in a moderate quantity purged by the wombe but originally ordained for the Generation and Nourishment of the New creature This definition expresseth six heads concerning the menstruall blood the matter the Efficient cause the vniuersall time the particular time the quantity the wayes of euacuation and the vse which hath the nature of the finall cause The matter of the menstruous blood is the ouer plus of the last Aliment For in the nature of woman there is a superfluity more then she spendeth for many reasons First because her heate is but weake and cannot discusse or euaporate the reliques lifte after the parts are satisfied secondly because of the softnesse and loosenesse of their flesh whence it is that a womans body is scarsely perspirable that is in respect of men they sweate but little Thirdly by reason of their course of life and order of diet For they eate more moist meates they vse bathing oftner they sleepe more and in a word their life is more sedentarâ and idle at least they vse lesse exercise for these reasons a woman among all creatures is followed with these monthly euacuations We call the matter of this bloud an Excrement not that it cannot bee assimulated or is of a hurtfull or noxious quality like an vnprofitable excrement but because the quantitie thereof redoundeth after the flesh of the parts is satiated and filled and is returned into the veines and thence as an excrement vomited out by Nature offended with an vnprofitable burden for there is a satietie euen of that which is good And this is that affluence and refluence Hippocrates speaketh off that tide of the blood sometimes flowing again ebbing sometimes For when the veines strut with fulnesse the hot flesh draweth the bloud vnto it which when that attraction is satisfied and ceased ebbeth againe into the vernes This Hippocrates expounded blood therefore is laudable and Alimentary and as Hippocrates writeth in his first Booke de morbis mulierum floweth out red like the bloud of a sacrifice and soon caketh if the women be sound The veines being fulfilled with these remaynders of the Aliment and burdned with the The efficient cause of the courses wayght of the blood whose quantity onely is offensiue vnto them they solicite Nature to excretion Nature being alwayes vigilant for her own behoofe and a true louer and cherisher of herselfe by the expelling faculty which she hath alwayes at her command driueth out these reliques For as a man that hath lost one or both his legges if hee continue that fulnesse of dyet which hee vsed before is often solicited with a great issue of blood by the siedge because the liuer sanguifieth as much as it was wont which yet there wants one part or more to consume it euen so and after no other manner is this menstruall euacuation accomplished by Nature not being able to dispose of that plenty which by the
genitura de morbo sacro or of the Epilepsie de aere aquis locis for ther he saith That seed yssueth from al moysture which Hippocrates is contained in the body And in another place Seede falleth from all the parts sound seed from sound parts and sicke or diseased from diseased parts Hence it is that lame men beget lame children bald men bald children and Spleniticke men children afflicted with the Spleene This opinion is confirmed by foure reasons First because in the acte of Generation or Confirmd by foure reasons Copulation the whole bodie is delighted and as it were stupified with an extasie of pleasure or if you wil suffereth a pleasant Convulsion Whence it was that coition is called parua Epilepsia a light Fit of the Falling sicknesse as we saide euen now The second reason is because the Childe beareth the Carracter of the Fathers imperfections Balde men balde children Lame men lame children and so likewise in all the Cense of Hereditary diseases Thirdly because those that are immoderate in the vse of Venus doe waste and consume all the parts of their bodies Finally because children do resemble their parents in all parts of their bodies There is an elegant History of a Boy in Calcedo who bare in his right arme from his An elegant history birth certaine markes which were seared before in his Fathers right arme also But this opinion is gainsayed and disprooued by Aristotle in the 17. and 18. chapters of his first Booke de generatione Animalium that with weighty arguments which we list not Aristotle Fernelius heere transcribe Fernelius also in the seauenth Booke of his Physiologia and the second Chapter addeth other reasons to which we referre the studious Reader It shall suffice vs in this place to answere the former arguments The argument drawne from the vniuersall pleasure and tickling delight of the whole body The former arguments answered is of no force for euen in itching the whole bodie is tickled though onely one part itcheth Moreouer if the pleasure were therefore conceiued because the seed floweth from the whol body it shold not be perceiued in all the body at once but by degrees first in one part then in another as the seede fell from this or that part For we cannot imagine that in one moment of time the seed is deriued from al the parts into the Testicles and so into the Why all the body is tickled in coition eiaculatory vessels We therefore acknowledge another cause of that pleasure whereby the whole body is delighted in Coition to wit the high heate froathinesse and aboundant spirites of the Seede for that Seede so qualified as it tickleth the partes of Generation which are of exquisite sense vvith his suddaine motion it draweth the vvhole bodye into a sympathy and consent with them For as if a Membrane be affected any way with paine all the Membranes of the body conceyue a sense of dolour therewith so when a Membrane is tickled the vvhole body receyueth a sense of delight and is likewise mooued therewith That lame men beget lame childeren or maymed maymed is not perpetually true for we see oftentimes that lame men beget perfect childeren and hee that wanteth a ioynt begetteth a childe with all his ioynts That in immoderate coition the whole body is resolued and consumed happeneth because the remaynders of the Aliment and the Spirits are in such men exhausted whereof when the partes are defrauded then they must of necessity waste and consume And therefore Auicen sayeth that the great expence of Seede wasteth the bodye fortie times so much as the expence or the losse of bloud if the losse of them both bee proportionable Finally that which they obtrude concerning the likenesse of Childeren to their Parents belongeth to a higher contemplation and shall bee disputed at large by and by in a more conuenient place yet thus much in the meane time wee say for answere that the similitude they speake off proceedeth not so much from the crasse and thicke matter of the Seede as from the formatiue faculty seated in the particular partes and communicated to the Testicles and at length to the Seede by the influent Spirites which are neare of kinne vnto those which haue their perpetuall residence in the parts of the body Wee therefore doe protest against that old errour as a beggerly rudiment receiued from hand to hand among the Auntients that the Seede falleth from all the partes of the body Some there are who deriue the greatest part of the Seed from the Brayn and the Spinall Another opinion of those that deriue the seed from the brayne marrow This opinion of theirs I will illustrate by authorities examples and reasons The authoritie is that of Hippocrates in his Book de Genitura where he sayeth that the Seede is diffused out of the Brayne into the Loynes and the marrow of the backe from thence into the Kidneyes from the Kidneyes it attayneth through the middest of the Testicles to the priuy partes In his Booke de Natura ossium hee wryteth that the Iugular Authorities to proue it veynes proceede from both sides of the heade into the Testicles and thither conuay the Seede wherefore from the Brayne to the Testicles Hippocrates sheweth a double way the spinall marrow and the veines behinde the eares Plato in his Timaeus defineth Seede to be A defluxion of the spinall marrow Alemaeon A small portion of the Brayne whence it is that the common people think that the braines and marrow of the bones do engender much seed For the confirmation of this opinion there are elegant Histories in Hippocrates Book Histories de aëre aquis et locis The first is of such men as were called ãâã ãâã ãâã ãâã ãâã the other of the Scithians There were in tymes past among the inhabitants of Europe certayne men called macrocephali who were had in great esteeme whose heades were long and such were accounted Macrocephali what they are noble and generous spirites And therefore the Nurses were wont to presse the tender heads of Infants and to lengthen them with swathes till at length those that by custom and constraint had long heads begat children with long heads naturally and by conformation without any constraint at all The Scithians hauing no skill at all in Horse-manshippe and riding without stirrups The Scythians cut the veines behind the eares grew all of them almost to be troubled with the hipgowt or sciatica which disease that they might cure they caused the veines behind their eares to be opened which being cut a sunder they after proued barren and some thought this came to passe because the cicatrice or scarre closed vp the way of the seede descending from the Brayne To which conceit a Lawyer it may be alluding wrote that Theeues should haue their eares cutte off least they should beget young Theeues They conclude therfore that the greatest part of the fruitfull and best
concocted seede falleth from the Brayn and the spinall marrow This also may be confirmed by some sleight reasons In coition the Brayne is most chiefly affected then the spinall marrow and the veines Reasons to confirme this opinion Hippocrates and oftetimes as Hippocrates obserueth in his Books EpidemiÏn and Lib. de internis affectibus vppon the immoderate vse of Venus there followeth Tabes dorsalis a consumption of the marrow of the backe Albertus Magnus maketh mention of a petulant lasciuious Stage-player whose head A story out of Albertus mag when he was dead was opened and there was found but a little part of his Brayne left the rest forsooth was consumed vpon harlots Adde hereto that vpon immoderate vse of women followeth baldnesse now baldnes we know commeth from the want of a hot and fatty moysture which kinde of moysture is spent in coition And Aristotle saith that no man growes bald before he haue knowne the vse of Venus This was often cast in Caesars teeth when he triumphed ouer the Galles Citizens keepe vp your wiues for wee bring home a bald Caesars disgrace Leacher And these are the authorities histories and reasons whereby some are perswaded to thinke that the seed floweth from the head vnto the testicles concerning this matter we will be bold to speake freely I confesse that Hippocrates had a most happy and diuine wit which as sayeth Macrobius would neuer deceiue any man nor could it selfe be deceiued Yet herein hee hath neede to be Hippocrates commendations excused and no maruell for in his age the Art of dissection was but rude scarcely knowne to any man and therefore it is that many of his sayings concerning Anatomy wee cannot His age rude in Anatomicall dissections either vnderstand or giue consent vnto Sure we are that there are no manifest or conspicuous passages as yet found from the Brayn and Spinall marrow to the Testicles vnlesse haply some small nerues which carry onely spirites but are not capable of seede neyther yet doe we finde any braunches deriued to the Testicles from the externall iugular veines vnlesse as all the veines of the body are continued one with another wee therefore cannot conceiue how thick and well laboured seed should passe into the Testicles from those veins which run behind the eares The Story of the Scythians which they obiect who grewe barren vppon the cutting of How the ScythiaÌs become barren the veines behinde their eares is of no force for they vnderstand not aright the cause of that barrennesse Some think that the Cicatrice or scar which grewe vppon the wound did shutte vppe the wayes of the seede Auicen thinketh that it came to passe because the descent of the Animall spirit was intercepted others think that the arteries were cut and so the passage of the vitall spirit hindered but these are fond assertions and sauour little of any knowledge in Anatomy for these veines and arteries which appeare behinde the eares are externall vessels There are farre larger vesselles internal which runne into the Brayne through the holes of the skull by which as by riuerets the brayne is wâtered and by which rather then by these outward which touch not the brayn at all the seede should fall from the head But let vs grant that the seede falleth through these outward veines shall we thinke that a scarre will hinder the passage or interclude the wayes of the seede and the spirites by no meanes For if thicke bloud floweth and returneth through these vesselles notwithstanding those hinderances why should not the seed passe also which is full fraught with spirits and will passe through insensible pores VVee must therefore enquire further 3. Causes of their barrennes out of Hippocrates for the cause of this sterility or barrennesse and not impute it to the interception of the wayes I finde in Hippocrates three causes of this their sterility their much riding their sciatica payne and the too great effusion of bloud vpon the cutting of those veines Continuall riding weakneth the strength of the loynes the kidneis and the spermatick parts now the Scithians did vse to ride perpetually and without stirrups That much riding may bee a cause of barrennesse Hippocrates sheweth in the place before Much riding may cause barrennes quoted where hee sayeth Amongest the Scythians the richest and most noble weere most of all others thus affected the poorer sorte least of all for the noble spirites because they vsed to ride much incurred these mischiefes whereas the poorer sorte went on foot From their frequent riding proceeded also their hip-gouts which is the second cause of sterility For nothing so much infirmeth and weakneth the body and to weaknes addeth the corruption So may paine of the humors as payne This payne that they might mittigate they cut the veines behinde their eares out of which issued great aboundance of bloud And hence came the third cause of their sterilitie for by the losse of much blood which is the very treasure of Nature theyr Braynes weere ouer cooled Nowe the Brayne is a principall part into consent wherewith the Heart and the Liuer were eftsoones drawne and hence came it to passe that their Seede was waterish And large effusion of bloud barren and vnfruitfull For the principall partes are all of them knitte and tyed together in so great and in so strayght bandes of conspiration that but one of them fayling or faltering both the other are sodainly deaded or be-numbed all their vigor and strength quite abated That their Braynes were refrigerated by the immoderate effusion of bloud Hippocrates Hippocrates playnely declareth in these wordes When the disease beginnes to take hould of them they cut both the veines which are behinde their eares And presently after abundance of bloode yssuing foorth they fall asleepe for meere weakenesse by which it appeareth that the cause of their barrennesse was not the closing vp of the passages but their inordinate riding the paine of the Sciatica and the refrigeration of the braine by the immoderate effusion or expence of blood and so consequently of spirits That which they obiect concerning the Macrocephali doth indeede proue that the sormatiue Faculty yssueth from the braine vnto the Testicles but it dooth not prooue that The obiectioÌ of the Macrocephali answered white and perfect seede descendeth thither from thence And whereas in coition the braine and the spinall marrow are especially affected that commeth to passe say we because their soft substance is soonest exhausted and doth lesse why the brain is most affected in coition resist the traction of the Testicles Add heereto that the braine is the last part wherein the traction of the Testicles doth rest and determine Galen in the third Chapter of his second Booke de Semine writeth that Empedocles doth not thinke that the seed fell from the whol body but half of it from one parent halfe from Empedocles opinion the other the
we acknowledge to bee many and diuerse to omit the rest we will make mention onely of three which are the especiall and most immediate 3. Efficient causes The first is the tickling of the turgid and itching seed now the seed is turgid that is houen or frothy by reason of the impetuous motion of the spirites for seede without spirites such as is anoyded in the Gonorrhaea breedeth no pleasure at all after the same manner those that abuse the vse of woemen by frequent copulation haue lesse pleasure then other men because they haue fewer spirits Yet is not this cause of it selfe sufficient to procure pleasure such especially as is conceiued but another cause is required which is the celerity or svviftnesse of the motion and of the excretion For as paine is neuer caused vnlesse there bee a sudden and svvift alteration so vvhen the seed issueth by little and little or vveepingly there is no pleasure at all Finally to these tvvo is added the exquisite sence of the partes of generation and their narrownesse For so the parts being tickled and the vesselles which were distended returning into their naturall scituation and constitution there is stirred vp a wonderfull delight and pleasure But that these things may be made more euident we will handle heere two problemes The first why the spirits as they passe through the other parts Veines Arteries 2. Problemes The first Sinnewes Membranes these last especially being of exquisit sense together with the blood and the humors do not induce the same pleasure which they doe in the spermaticall Organs Haply it is because this kinde of sensation by the wonderful prouidence of Nature is bestowed onely vpon the genitals for the conseruation of the species or kinde like as she Solution hath giuen onely to the mouth of the stomacke the sense of divulsion and appetite Or we may say that in the other vesselles there is not so sudden and headstrong an effusion of humors and spirits together The other Probleme is why men and woemen that are asleepe haue great pleasure in The second Probleme their Nocturnall polutions seeing that in sleepe the sensatiue faculties are all at rest for the Philosopher calleth sleepe ãâã ãâã ãâã ãâã ãâã the rest of the first sensator Wee answere The Solution first that the imagination in sleepe is stronger then when wee are awake as appeareth in those that walke and talke in their sleep Againe in sleep the senses are not so drowned in sencelesnesse but that they are rowzed vp by a violent obiect and therefore such awake if they be violently stirred and for the most part such nightly pollutions doe awaken those who are troubled with them If you prick a sleeping man with a Needle euen before he awake he gathereth vp his body and if you continue he will awake though hee sleepe neuer so soundly Now the excretion of seede in a dreame is indeede a very strong obiect to the spermaticall parts These therefore are the causes of pleasure in the excretion or auoyding Whether meÌ or woemen haue greater pleasure of seede But whether the pleasure of the man or of the woman be the greater it would be a vaine and fruitlesse disquisition to enquire Indeede the woman conceiueth pleasure more waies that is in the auoyding of her owne seede and also in the attraction of the mans for which cause the Tyresian Priest who had experience of both sexes preferred The answere the woman in this kinde but the pleasure of the man is more intense partly because his seede is more hot and spirituous partly also because it yssueth with greater violence and with a kinde of Almaine leape or subsultation And thus much concerning the first principle of generation that is the seed of both sexes Now we come to the second principle which is the Mothers blood QVEST. VIII Whether the Menstruall Blood haue any noxious or hurtfull qualitie therein COncerning the Nature of the Menstruall blood there hath been and yet is so hard hold and so many opinions euen among Physitians themselues that it were a shame to make mention of all their differences much more to insist vpon them But because we would pretermit nothing that were worthy of your knowledge wee will insist vppon the chiefe heads of the Controuersie The first of which shall bee concerning the matter of the Courses All men do agree that this blood is an excrement for like a superfluity it is euery month Of the matter of the courses driuen foorth of the wombe but because there are two kinds of excrements the one Naturall and profitable the other altogether vnprofitable and vnnaturall wee must enquire of which kinde this menstruall blood is That it is an vnprofitable excrement and of a noxious or hurtfull quality may bee proued by the authority of famous learned men as also by strong reasons Hippocrates in his That it is ill qualitied Hippocrates authority first Booke De morbis mulierum expresseth the malignant quality thereof in these words It fretteth the earth like Vineger and gnaweth the body of the woman wheresoeuer it lighteth and vlcerateth the parts of generation Aristotle in the 19. Chapter of his fourth Booke De Natura Aristotle Galen Animalium writeth that that kind of blood is diseased and vitiated Galen in the eight Chapter of his Booke de Atra bile saith that euery moneth a superfluous portion of blood vnprofitable not onely in quantity but also in quality is auoided Moses that great Law-giuer as we read in holy Scripture made an Edict that no Menstruous woman should come Moyses into the Sanctuary Let her touch no holy thing nor enter into the Sanctuary whilst the dayes of her purgation be fulfilled By the Lawes of the Zabri those women that had their courses The lawes of the Zabri were interdicted the company and society of men and the places where she did stand were cleansed by fire Hesiodus forbiddeth that any man should frequent those bathes vvhere menstruous women haue bathed themselues Pliny also in the 28. Chapter of his 7. booke Pliny Columella doe think that this bloud is not only vicious but poysonous For by the touch thereof the young vines do wither the buds of hearbes are burnt vp yea glasses are infected Columella with a kinde of tabes If a Dogge licke of it he will run mad and wanton women are wont Reason and experience to bewitch their Louers with this bloud whence Outd calleth it Lunare virus the Moone poyson wherefore it is not onely superfluous in quantity but in the whole quality a noysom excrement This poysonous quality thereof women haue dayly and lamentable experience of in their owne bodies for if it bee suppressed it is a wonder to see what horrible and how many symptomes doe arise there-from If sayeth Hippocrates in his first Booke de morbis mulierum it bee stabled without the wombe it ingendereth Inflamations Cancers
Saint Anthonies fires and scirrhous that is What diseases come therefrom hard and indolent tumors If it returne vnto the vpper partes it breedeth many diseases which follow the Nature of the part affected and the offending humour In the Liuer it breedeth the Caecexta the Iaundise the Dropsie In the Spleene obstructions and Sctrrhous tumors in the Stomacke depraued Appetite and strange longings in the Heart palpitations and Syncopes or sounding in the Lungs Vlcers and Consumptions in the Brayn the falling sicknes and mad melancholly and many other such like Amongst the new writers Fernelius the best learned Physician of them all in the 7. book Fernelius opinion of his Phisiologie proueth that this bloud is not Alimentarie nor of the same Nature with that by which the Infant is nourished in the mothers wombe but thinketh it noxious and hurtfull both in the quantity and quality On the contrary we thinke and perswade our selues wee shall also conuince others that this bloud which is monthly euacuated by the wombe is all one with that bloud whereof The contrary opinion that it is naturall the Parenchymata or flesh of our bowels are made and wherewith the Infant in the wombe is nourished and that it is in his owne nature laudable and pure bloud and no way offensiue to the woman but onely in the quantity thereof And this we hope wee shall euict both by authority of the Antients and by inuicible and demonstratiue arguments First of all Hippocrates fauoureth this opinion as also doth Galen Hippocrates in his first Hippocrates Booke de morbis mulieruÌ hath this saying The bloud falleth from a woman like the bloud of a stickt Sacrifice which soone cloddeth or caketh together because it is sound and healthfull And this also he repeateth in his Booke de Natura pueri now the conditions of laudable bloud are to be red and quickly to cake Galen in his third Booke de causis symptomatum writeth Galen Reasons to proue it naturall that this bloud is not vnnaturall but offendeth onely in quantity And this may also be demonstrated by good and true reasons this bloud in a sound woman for if shee bee sickly the whole masse of bloud is corrupted the bloud I say that is auoyded euery month by the wombe is made of the same causes by and of which the other bloud is made with which the flesh is satisfied and nourished For the matter is the same the same heat of the Liuer the same vesselles conteyning it why then should there bee any difference in their qualities Moreouer if as the Philosopher often vrgeth the Finall cause be the most noble and preuayleth in the workes of Nature ouer all the rest why should this superfluous bloud redound First in the colde Nature of women vnlesse that it might become an Aliment vnto the conceiued and formed Infant why doeth shee purge it rather by the wombe then by the The second nose as it is often auoided in men vnlesse it be to accustome her selfe to this way that after the conception it may exhibit it selfe for the nourishment of the Infant This is the small cause of the menstruous bloud acknowledged by Hippocrates Aristotle Galen and all the whole schoole of Physitians Aristotle sayeth that such is the Nature of a woman that their bloud perpetually falleth to the wombe and the principall parts therfore if they be haile and sound of body and haue their courses in good order they are neuer troubled with varices or swollen veines neuer with the Haemerrhoids nor with bleeding at the nose as men are Now if these courses doe affect the way into the wombe for no other cause but onely for the nourishment of the Infant then no man will deny but that it is benigne and laudable bloud For Hippocrates in his Booke de Natura pueri and in the first booke de morbis mulierum sayeth that the Infant is nourished with pure and sweete bloud in the first place he sayth that the Infant draweth out of the bloud that which is the sweetest in the second that the woman with childe is pale all ouer because her pure bloud is consumed in the nourishment and increase of the Infant Moreouer that the bloud which Nature purgeth by the wombe of a sound woman is Third pure and Elementary this is a manifest argument because of it returning to the paps milke is generated and therefore Nurses haue not their courses as long as they giue sucke nowe that milke is made of the purest blood Hippocrates witnesseth in his Booke de Natura pueri Aristotle in the first Chapter of his fourth Book de Generatione Animalium sayth that the Why Nurses haue not their courses neither yet conceiue nature of the Milke and of the menstruous bloud is one and the same and thence it is that those that giue sucke haue not their courses neither yet do conceiue with childe and if they do happen to conceiue then their milk faileth Add hereto that if the impurity of the courses were so great as some would haue it then it would follow that when women are with childe and their courses faile vppon that cause they should be worse disposed then if they should faile vppon other causes because the Infant drawing away the purer part of the bloud that other which is venomous or of a malignant quality would rage so much the more hauing lost the bridle whereby it is restrayned moreouer those symptomes would be more violent in the last moneths then in the first after conception all which is contradicted by common experience Wherefore the menstruall bloud is onely aboundant in women and hath no other fault Conclusion at all if they be sound and hayle and is of the same Colour Nature and Temperament with the rest of the bloud conteyned in the trunke of the hollow veine and wherewith the flesh is nourished Yet is it called an excrement but that ãâã ãâã ãâã ãâã ãâã abusiuely because the flesh being therewith filled and satisfied doth returne that which remayneth back into the veines and voyde it out so the Stomacke beeing satisfied with the Chylus thrusteth it into the Guttes But Auicen maketh a question whether this menstruall bloud be an excrement of the second Auicens question or of the third concoction we say it is of both but in a diuerse respect It is an excrement of the second concoction because the whole masse of bloud hath his first Generation in the Liuer the seate of the second concoction and from the Liuer is powred as an ouerplus Answered or redundancie into the trunk of the hollowveine It is an excrement of the third concoction because it is as we sayd vomited away by the flesh when it is satisfied after the third concoction Those arguments which before were alleadged against this truth are but veine and light Answere to the former arguments For as we grant that all those mischiefes and
inconueniences before named doe happen in a diseased woman so we deny that there is any such in a sound haile and well disposed womans body And if at any time the suppression of the courses in a sound body doeth bring forth any of those fore-mentioned symptomes that commeth to passe because of the stay abode of it or else because euill humors doe fall together with the blood vnto the wombe which is a common sinke as it were of the body by the permixtion of which humours the blood acquireth a malignant quality Those incommodities of the menstruous blood before remembred are great arguments The discomodities of the courses proue their purity of the purity thereof for those thinges which are most pure are soonest vitiated and being once taynted are most offensiue so the symptomes of suppressed seede are more grieuous then those that come from the suppression of the courses because the seede is the purer and fuller of spirits Hence it is that the carkasse of a man casteth a worse stench or sauour then the carkasse of any other creature because a mans body is of all other the most temperate And Hippocrates in his Booke de morbis sayth that by how much the Aliment is better and more pure by so much is their corruption worse and more offensiue And thus much of the Nature and quality of the menstruous blood QVEST. IX Whether the menstruous bloud be the cause of those Meazels and small Pocks which are wont once in a mans life to trouble him IT belongeth not to this place to dispute of the Nature differences and all the causes of the small pockes as also whether the varioli morbilli exanthemata and ecthymata be of one and the same Nature or no wee will onely touch that which pertayneth to our present purpose It is a very obscure question which hath a great while exercised the wits The question of many men Whether the small Pocks and Meazels which are wont once in a mans life to happen vnto him doe come by reason of the impurity of the menstruall bloud I will not heere enlarge my selfe to reckon vp vnto you all the opinions of all men which haue written of this question but onely tell you what we thinke and that as shortly and perspicuously as the Nature of the cause will giue leaue It is a sure thing that among ten thousand All men haue once the smal-pox men and women there can bee scarce one found who once in their life are not afflicted with this disease Auenzoar writeth that it is almost a miracle if any man escape them It is therefore a common disease because it taketh hold of all men Now it is Hippocrates resolution in his Booke de Natura hominis that common diseases haue also common causes When many men at the same time labour of the same disease wee determine that the cause of that disease is common But what cause may this be that is so common to all men Not the ayre for we doe not all breath the same ayre one man liueth in an impure ayre another in a pure one inhabiteth in the North another in the South wherfore The opinion of the Arabians that they come of the impurity of the courses it must be some Principle which is this common cause This Principle the Arabians first of all men acknowledged to be the Menstrual blood as Auicen Auenzoar Halyabas and Auerrhoes wherof the Parenchymata of the bowels are gathered and the particular particles of the Infant are nourished For though this blood bee pure and laudable yet by the permixtion of the humours which fall from all the partes of the body vnto the wombe as it were into the common poomp or sinke it becommeth impure whence it is that as well the spermaticall as the fleshie partes beeing defyled with that corruption are of necessitie once in a mannes lyfe cleansed and depurated no otherwise then VVine in the caske woorketh and cleanseth it selfe The trueth of this opinion that it may appeare more cleare we wil see what may be obiected to it and discusse the same as carefully as wee can that no scruple may bee lefte behinde The Infant is nourished with pure blood ãâã ãâã ãâã ãâã ãâã sayeth Hippocrates in his Booke de Natura pueri Reasons to the contrary First Answered ãâã ãâã ãâã ãâã ãâã It draweth out of the bloud that which is the sweetest and therefore there cannot any euill quality settle vppon the solide or fleshy partes I answere out of the sixt Chapter of Galens first Booke de causis Symptomatum That the Infant whilest it is young and small in the first monethes draweth the purest part of blood but when it becommeth larger then it draweth the pure and impure together promiscuously or we say that the blood that the Infant draweth out of the veynes wherewith it is nourished is of it owne Nature pure but is defyled by the humours which are wont to be purged by the wombe For Aristotle sayeth in his tenth Booke de Historia Animalium that the wombe is a seruile member ordained to expell those things of which the body behooueth to be purged Againe they obiect if the small poxe grow vpon the impurity of the menstrual blood Second why is not that ebullition or boyling of the bloud instantly in the first monethes when the Infant is tender and weake and there is the greatest disposition of the causes moouing thereunto but after many yeares yea sometimes not before olde age why doe not acute Agues or other diseases which happen in the life time cleanse the body of that corruption Wee answere out of Hippocrates that one age differeth from another and one Nature Answered from another A poyson wil sometimes lurke in the body more yeares then one which in the end will bewray it selfe and either oppresse Nature or bee ouercome by it and auoided So the virulency and poyson of the French disease and of the Leprosie will lie hid for some yeares and the poyson of a mad dog a great while before it shew it selfe Their third reason is That some men are troubled with the smal pox oftner then once yea Third many times and therfore they procced other-whence then from the infection of the menstruall blood But this is a childish argument for the disease doth therefore returne because Answered haply the expulsiue faculty is weak and thereupon there remaine some reliques of the matter of the disease so sayth Hippocrates in the 12. Aphorisme of the 2. Section The remaynders or reliques of diseases are wont to be the causes of relapses Their fourth reason is the menstruall blood is turned into the substance of the parts by nutrition now the parts do not suffer any ebullition but the humors onely it is therefore Fourth absurd to imagine that the pox should be generated of their heat or working to whom we answere thus The solid parts do not indeed worke or suffer
ebullition but they doe infect Answered the humors with that quality which they acquire from the impurity of the meÌstruall bloud which humors boiling and being offensiue to nature are thrust out into the skin insomuch as the parts themselues are purged by that working which is in the blood So musty vessels saith Auenzoar do infect the wine conteined in them but if the wine do worke in a musty vessell then it becommeth sweete euer after The fifte reason is if the poxe do arise out of the impurity of the Menstruall bloode why then are not women ouer taken with the pox when their courses are stopped We answer Fift Answered that the blood so suppressed is onely in the veins and is not sprinkled through the substance of the parts and therefore doth not setâle that malignant quality in the solid parts Their sixt reason Why are not brute beasts which are full of blood and haue those monethly euacuations the matter you say of the poxe and a working heate beside why haue Sixt Answered not such beasts the pox also Haply because they vse a drier kinde of nourishment and beside lead their whol life in labor and exercise whence it is that the reliques of their impure blood are spent and euaporated But a man in his tender infancy sucke aboundantly and after he is wayned neuer ceaseth eating and beside the first seauen yeares of his age hee spendeth in great idlenesse Finally seeing the fault of the Mothers blood hath continued euer since the beginning Seauenth of the world so that this disease should haue beene the most anncient of all others howe commeth it to passe that neither Hippocrates nor Galen nor any of the Graecians did euer make any mention thereof insomuch that it seemeth to be a new disease knowne onelie to the Moores It is not likely therefore that it proceedeth from the impurity of the Mothers blood But we say that it is very likely that the disease was of old time but because men were more continent and liued in better order then now they do it was not so ordinary in the former Answered times as now it is Hippoc. in his Books EpidemiÏn doth often make mention of red round small Pustules which he calleth Exanthemata and Aetius in his 14. Book saith that children had certaine Pustules or whelkes which brake out all ouer their bodies I do not therefore thinke that this disease was altogether vnknowne to the Grecians but haply not so acurately described because in those dayes by reason of their good dyet the symptoms or accidents of the disease were not so dangerous So euen at this day we haue knowne many full of the poxe without either Ague or vomiting or any notable disease at all and children oftentimes haue them and know not of it till they be gone They which referre the cause of the poxe to the malignant disposition of the aer are in Fernelius his opinion confuted my opinion fat wide for then we must needs acknowledge that the aer is alwaies infected because we see Children haue them at all times and seasons and euery year Neyther then would the disease haunt children onely but olde folke also as the plague dooth neither would it happen onely once in a mans life but as often as the aer is so affected as it dooth in the plague and other Epidemiall and pestilent diseases which come from the aer Mercurialis that learned man in an elegant Booke hee set out concerning the diseases of Mercurialis his opinion children resolueth many and those very obscure problemes of the nature causes of these small pox but endeauouring to establish a new and vnheard of cause of them he seemeth to be mistaken His opinion is that the pox is a new disease vnknowne altogether to the Grecians and that it spring first of all from the ill disposition of the heauens and the aer and raged almost vpon all men who afterward being themselues tainted conferred the succession of the disease vpon their posterities For as a gowty Father begetteth a gowty child and a leprous father a leprous childe an Epilepticall father an Epilepticall childe why also should not a father infected with this poisonous disease communicate the same disposition to his child These things may seeme to some very probable but if we looke more narrowly into them they will scarse hold water as we say For to knit vp all in few words Hereditary diseases are not communicated from the Father or Mother to the childe but by seede These seeds containe in them potentially the Idea The first Reason Formes and Proprieties of all the partes So the seede of an arthriticall or calculous Father hath in it the disposition of the gowt or the stone wherfore that disposition of the pox must remaine in the solid parts of the parent But in those who haue had the poxe and are perfectly recouerd of them there remaineth no corruption nor any such disposition as being wholly euacuated by criticall excretion and eruption of the postles otherwise out of doubt the disease would againe returne How therefore shall they communicate vnto their children that poysonous disposition which now they themselues haue not in their solid parts Neither are all diseases hereditary but those onely which are in beeing in a mans What diseases are hereditary body and therefore putrid Agues and such other diseases as happen by accident are not communicated to the children Now at that time when this disease first began to rage it must needs be granted that it was as we say in Schooles Morbus Fiens that is a disease not Morbus Fiens subsisting but breeding hauing his hearth or seate in the corruption of the humours and therefore it could not be communicated to the children Add hereto that if these things were so it would follow that as we are all once in our liues troubled with the pox so wee should once in our liues be troubled with the plague For the time hath beene vvhen the The second plague raged so fierce that few men escaped it As is the poxe so is the plague a common disease contracted from the fault and impurity of the aer why then should not our parents leaue vs also that vnwelcome inheritance as well as they do the pox We conclude therefore with the Arabians that the cause of the poxe is the impurity of the Mothers blood wherewith the infant is nourished which impurity it acquireth as well The conclusion with the Arabians by his stay in the body beyond the limited time as also from the permixtion of the humors which fall into the womb as vnto the sinke of the body QVEST. X. Of the causes of the periodicall euacuation of the Menstrua ALl men know that the Menstruall blood is purged through the wombe by certaine standing and limited circuites and Courses but the causes of this returne is a very hard thing to finde out
Many do wonder why seeing all Why it is not purged euerie day other excrements are euacuated euery day this blood which is the excrement of the last Aliment should be auoided but once in a month The thicke excrements of the first concoction as they are daily generated so they are dayly auoided The Choller is euery day thrust out of the Liuer into the bladder of the gall and thence into the Duodenum the vrine is daily transcolated from the Kidneyes vnto the bladder of vrine So likewise the excrements of the third concoction i those of the habit of the body are spent by sweating breathing insensible transpiration by the haire and the soile of the skin Those of the braine by the palate by the nosethrils the eares and the eyes those of the chest by coughing why therefore is not the Menstruall blood euery day euacuated seeing it hath a continuall generation This I thinke is to be attributed onely to the singular prouidence of Nature and to the Final cause the most excellent of all the rest For if the blood were euery day purged away The true reason by the wombe then could women neuer conceiue with childe neyther yet any man haue due and comfortable vse of a woman First conception would be hindred because the seed powred out into the cauity of the wombe would either fall backe or be extinguished the coates of the wombe being irrigated moistned and as it were inebriated or made drunke by the daily affluence of the blood So saith Hippocrates in the 62 Aphorisme of the first section Those women that haue moyst wombes do not conceiue because their geniture is extinguished Beside what pleasure or contentment could any man finde in a wife so lothsomly defiled and that perpetually It was not therefore fit for the accomplishment of the intention of Nature that a womans blood should issue euery day but onely at certaine and definite times and circuites to wit once euery moneth But why this excretion should be made euery moneth not oftner nor more seldome is Why it is purged euery moneth a great question and I assure you very full of difficulty Aristotle in the 2. and 4. de generatione Animalium referreth the reason of this periodicall or certaine euacuation to the motion of the Moone and saith that when the Moone is in the wane womens courses do especiall Aristo opinion flow because at that time the aer is colder and moister from whence comes the encrease and aboundance of that colde and crude humour but Aristotle is by some heerein reprehended because in the full of the Moone all things are most moiste as appeareth by Shel-fishes Oysters and such like The Peripatetikes answere that there is a double humiditie one viuisicall or liuely the other excrementitious The first is encreased in the full of the Moone because then there is more light the second is encreased in the wane because then the aer is colder now Menstruall blood is generated by a weake heate The Arabians thinke there are diuers times of this purgation according to the diuersitie The Arabians opinion of womens ages Young women say they are purged in the new Moone and olde women in the old moone whence commeth that common verse Luna vetus vetulas invenes noua Luna repurgat Young women in the New Moone purge Old women in the wane Some there are who referre the cause of this circuite and monthly euacuation to the propriety of the moneth as if the month had a peculiar power to purge the courses as the day hath to purge the ordinary excrements And for this we may alleadge a notable testimony of Hippocrates in his Booke de septimestri partu where he sayeth In the moneths the same A straÌge place in Hippocrates things are done by certaine and right reason which are done in dayes for euery moneth hayle women haue their courses as if the moneth had a peculiar power and efficacy in their bodies Wee must needs acknowledge that the Moone hath great power ouer inferior bodies but that the sole cause of the Criticall daies and of this menstruall euacuation should be referred to the motion of the Moone I could neuer yet perswade my selfe That many things are dispensed by numbers and by moneths I doe not deny but to attribute any operatiue power to quantity and to number as it is number I thinke is vnworthy What wee resolue vpon of a Philosopher It is more wisedome to referre the cause of this periodicall euacuation to the determinate motions and established lawes of Nature to vs vnknowne which yet she neuer breaketh or abrogateth but keepes immutable and inuiolable vnlesse she be either prouoked or hindred for when she is prouoked she antiuerteth or hastneth the excretion auoyding the bloud before her owne time So whereas the seuenth dayes are only How Nature is prouoked truely criticall yet Nature indeuoureth vacuations sometimes in the dayes betweene yea accomplisheth them because of some prouocation comming from without that is beside her owne lawfull contention Againe being hindered either by the narrownesse of the passages or by the thicknes of the humours she oftentimes procrastinateth and delayeth How hindred their accustomed euacuation Hence it is that in some women the courses flow twice in a moneth in some scarce before euery fortieth day But why the blood should flow from the wombe rather once euery moneth then twice or why the seauenth dayes should rather bee criticall then the sixth ãâã ãâã ãâã ãâã ãâã is aboue the capacity of humane wit Hippocrates verily promiseth in the end of his Booke de principiis to make manifest the necessity of Nature why she dispenseth all things in the seauenth dayes but I thinke he was diswaded Hippocrates promise by the difficulty of the buisinesse and therefore no where perfourmeth that promise Wherefore seeing he that best could durst not aduenture vpon it we will also ingenuously Not kept confesse our ignorance and ranke these secrets among those mysteries of Nature which she reserueth onely to her selfe to teach vs not onely in this but in other things to obserue her administrations the better and to suspect our owne weaknes For wee see that in the most abiect and base things of the world there are some secrets of Nature whereof either we are All secrets of nature not to be knowne not at all capable or not yet sufficiently instructed And thus much concerning that other principle of Generation the mothers blood now it followeth that we come vnto the Conception wherein also we shal finde some difficulties worthy the discussing QVEST. XI Whether it is necessary to Conception that the Seed of both Sexes should issue together and that with pleasure and be presently mingled WEe haue already proued that both the Seedes as well the fathers as the mothers are required in a perfect Generation but whether they ought both at Auerrhoes opinion of the eiaculation once to be
of themselues make the species of the Creature If it bee granted also according to Aristotle that they are imperfect essences or beings it is necessary that they should bee Aristotle mixed otherwise they cannot bee nourished or animated together as Hippocrates sayeth in Hippocrates his Booke de Natura pueri And in his first Booke de diaeta he blameth them that doubt whether of two fires a third may arise If any man sayth he deny that a Soule is mingled with a Soule that is one seede with another let him be held for an Idiot in Physicke And in the very beginning of his Booke de Natura pueri If the geniture proceeding from both the parents be retayned in the wombe of the woman they are presently mixed into one And thus much of the effusion of the seedes of both Sexes the pleasure thereuppon conceiued and the permixtion of the seeds themselues QVEST. XII Whether the wombe haue any operatiue or actiue power in the conformation of the Creature IT wil not be hard to vntie this knot According to the Philosophers rule there is a double agent one Principall another Helpfull or assistant onely A principall agent no man will say the wombe is because then a woman could conceiue A double agent alone without the helpe of the man and besides Females onely Males neuer should be formed The wombe therfore worketh as Causa sine qua non a cause not so much of the being as without which it could not be because it awaketh and stirreth vp the sleepy and hidden vertue of the seede The Physitians make three kindes of 3. kinds of Efficent causes among Physitians Efficient causes Principall Helping or that without which a thing cannot be done So in Purgations the principall cause is the propriety of the medicine the Helping cause is the hot Temper the cause sine qua non is our naturall heate without which the power of the medicine being drowsie would neuer be brought into act So in the conformation of the Infant the principal cause is the Seed I meane the spirits of the seed by which as by workemen the Soule which is the noble and chiefe Architect frameth a mansion fit for the performance of her different functions The Helping cause is a laudable Temper of the seedes and of the wombe The Causa sine qua non is the wombe For because the seeds are not actually Animated but only potentially they need another principle whereby their How many wayes the wombe worketh power may be brought into act the wombe therefore worketh diuerse wayes First of all it draweth the Seede of the man through the necke no otherwise then a Hart draweth a Snake by his nosethrilles out of the earth For the seede is not powred into the cauity of the wombe as some of the Auntients thought but into the necke thereof The bottome First by traction therefore of the wombe meeteth with the Seede halfe way and with his inward mouth as with a hand it snatcheth it vnto it selfe and layeth it vp safely in her bosome And euen as sayeth Galen in his first Booke de semine a hungery stomack runneth with his bottom euen vnto the throate to snatch the meate out of the mouth before it be halfe chewed so the wombe which is the very seat of Concupiscence being desirous and longing after the seed moueth it selfe wholly euen to the priuities and this is the first action of the womb to wit the traction of the Seede of the man The second action of the wombe is the permixtion of the seedes now they be mixed either 2. By mixtion by themselues or by another not of themselues because they are not alwayes auoided at the same time as we haue in the question before going proued out of Hippocrates Aristotle neither yet are they eiaculated into the same place for the mans seede is cast into the neck of the wombe the womans into the sides of the bottome which we call the horns of the wombe the wombe therefore maketh this permixtion of the seedes which the Barbarians call Aggregation The third action of the wombe is the Retention of the seedes in which the woman feeleth a manifest motion of the wombe for it gathereth crumpleth and corrugateth it selfe 3. By retention and so exquisitly shutteth his orifice that it will not admit the poynt of a Probe The last action of the wombe is the suscitation or raising vp of the seedes which wee 4. By conception commonly call Conception Now the faculty of the seed is raysed or rowsed not so much by the heate of the wombe as by his in-bred propriety for if the seede should be cast into any other part of the body though it were hotter then the vvombe it would not be conceyued but putrified After Conception the action of the vvombe ceaseth the vvhole processe of the vvorke of Nature in fourming nourishing and increasing is left vnto the Infant this one thing the vvombe performeth it conteyneth preserueth and cherisheth the Infant because the place is the preseruer of that which is placed therein QVEST. XIII Of vitious or faulty Conceptions and especially of the Mola THat Conception is made by the in-bred propriety of the Wombe this among the rest manifestly prooueth that into what part of the body soeuer sauing into this the seede is powred this power or efficacy is neuer stirred vp neither commeth into acte so that conception is as properly the action of the wombe as Chylification is the action of the stomacke But that conception may be perfect the seede which is yeelded and reteined must be pure and fruitfull What is required to perfect conception By pure I vnderstand with Hippocrates that which is not sickly or diseased neither yet mingled with blood For blood is not requisite to generation till after the description of the spermaticall parts is begun otherwise the seede being choaked by the aboundance of the blood neither at all attempteth his worke neither can it bring to perfection that it could haue well begun Againe if the seedes be vnfruitfull what hope can there be of a haruest To perfect conception there is further required an ãâã ãâã ãâã ãâã ãâã or lawdable temper of the wombe for those whose wombes are either hot or colde or moyst or dry aboue measure do not conceiue as saith Hippocrates If therefore any of these things be wanting wee cannot hope for a lawfull conception but either there will bee none at all or a depraued and vitious such as is of the Moone-calfe or Mola For Nature rather endeauoureth an imperfect Nature endeuoureth a depraued conception rather then none why and depraued Conception then none at all because she is greedy of propagation and diligent to maintaine the perpetuity of he kindes of things wherefore rather then she will do nothing she will endeuour any thing how imperfect soeuer So when Nature maketh wormes in the stomacke and guts she doth
distinguish a Mola from an Infant out of Hippocrates Conception Hippocrates in his first Book de morbis mulierum and in his Book de Sterilibus conceiueth that the signes of the Mola are fetcht from these foure The tumor or swelling of the belly the motion milke and the time of the gestation For the first the belly sooner swelles vpon the conception of a Mola then of an Infant beside it is stiffer stretched The tumor of the belly and carried with more difficulty For the motion if after the third and fourth moneth the woman feele no motion the Conception is faulty for sayeth Hippocrates Male Infants do moue the third moneth and Females the fourth But the Mola is altogether immoueable vnlesse it be accidentally moued together with the wombe and if a woman in that case feele sometimes a trembling and panting motion The motion wee say it is not so much caused by the Mola it selfe as from the wombe which striueth to shake off so vnprofitable a burthen Beside the motion of the Mola and the Infant is altogether vnlike for the Infant of it owne accord turneth himselfe and mooueth euery way the Mola like a bowle or vnwealdy bulke is rowled to the right side or to the lefte as the wombe doeth incline to either hand A Mole pressed with the hand giueth way instantly but presently returneth thither againe the Infant as it yeeldeth not presently so after it hath giuen way it returneth not into the same place and position againe The third signe of the Mole Hippocrates taketh from the Nature of the Milke This is the greatest and most certaine argument of the Mola if there appeare no Milke in the Pappes But if the Conceptions be legittimate there is milke For this we haue a Golden saying in the Booke de Natura pueri As soone as the Infant beginneth to mooue euen then the Milk bewrayeth 3. signifi from the Milke Hippocrates it to the mother But if a Mola be conceyued there is no Milke generated Amongest all the rest there is indeede no signe so infallible as that which is fetched from the time of the Gestation For if the Tumor of the belly continue after the eleauenth month which is the vtmost limit of Gestation and yet there appeare no signes of a dropsie wee may bee bold to say it is not an infant but a Mola that is conceiued And Hippocrates saith That a woman may beare a Mola two yea three yeares Aristotle also in the 7. chapter of his fourth Booke De generatione Animalium saith that a Mola may endure in a womans body foure yeares yea the whole course of her life so that A Molâ may lye long in the womb why she may grow old with it yea and dye with it of another disease and in the tenth Booke De Historia Animalium he rendreth the reason because saith hee being no creature it vrgeth not the wombe neither mooueth therein as doth the childe who by kicking seeketh a way out for himselfe Moreouer the Mola breatheth not neither needeth any aer at all and therefore seeketh not passage for it The late Writers add that the woman which hath conceiued a Mola becommeth pale looseth all her colour yea and pineth away in her whole body And thus much of the Mola his nature and the signes whereby it may bee distinguished from a Lawfull Conception QVEST. XIIII Of Monsters and Hermophradites TO depraued and illegittimate Conceptions must Monsters be referred concerning which it shall not be out of our way to giue you some briefe Notice Monsters Aristotle calleth Excursions and Digressions of Nature taking his Metaphor from Trauellers who wander out of their way yet go stil on their intended iourney For when Nature cannot accomplish and bring to perfection that shee intendeth least she should be idle which is a thing incompetent to The definitioÌ of a Monster her disposition she doth what she can And in the second Booke of his Physickes he defineth a Monster to be a fault or error or praeuarication of Nature working for some ende of which she is frustrated because of some principle corrupted Monsters happen many wayes and there are of them innumerable differences We will onely handle the chiefe in this place because haply in another work we may be in this kind The differences more particular Monsters happen either when the sexe is vitiated or when the Conformation is vnlawfull In the sex when they are of an vncertaine sex so that you may doubt Monsters in sexe whether it be a male or a female or both as Hermophradites Bi-sexed Hermophradites they call Androgynas ãâã ãâã ãâã ãâã ãâã In males that commeth to passe three How manie kinds of Hermophradites manner of wayes When in the Perinaeum or Interfaeminium that is the place betweene the cod and the fundament there appeareth a small womans priuity again when the same happeneth in the cod but without any auoyding of excrement by it and thirdly when in the same place the vrine issueth In females there is but one manner when a yard or virile member beareth out in the bottome of the share-bone aboue the top of the genitall in the place of the Clitoris Some add in men when there appeareth a small priuity of a woman aboue the roote of the yard In women when a yard appeareth at the Leske or in the Perinaeum In conformation Monsters are more ordinary To Conformation we referre Figure Monsters in conformation Magnitude Scituation and Number In Figure Monsters happen if a man haue a prone or declining Figure like a bruite beast if he haue the face of a Dogge of a VVolfe a Fox In Figure a Toad or such like In Magnitude Exceeding or Deficient if there be an vnequal proportion Magnitude of the parts as a great heade or againe so little that it agreeth not with the rest of the parts In Scituation as if the eyes be in the middle of the forehead the Nosethrilles in the sides the eares in the nowle or such like In Number Exceeding as when it is diuided into Scituation Number two bodies two heads foure armes or such like or Deficient if it haue but one eye no eares and the like Concerning the causes of Monsters diuers men are of diuers mindes The Diuine referres it to the iudgement of God the Astrologers to the Starres Alcabitius saieth there The Causes of Monsters are certaine degrees in which if the Moone be when a child is conceiued the birth becommeth monstrous We list not to exclude the iust vengeance of Almighty God which no doubt hath a great stroake in these things but to speake as a Physitian or Naturall Philosopher it must be granted that all these aberrations of Nature are to be referred vnto the The true causes Materiall and Efficient causes of generation The Matter is the seede the Efficient or Agent is either Primary or Secondary The Primary or principle cause is
double The formatiue Faculty and the Imagination The Secondary is the instrument to wit the Place and certaine qualities as heate The matter is in fault three wayes For it is either Deficient Monsters froÌ the matter or Aboundant or is diuersly mixed If there be want of Spermaticall matter then the Monster is deficient either in Magnitude or in Number If there be ouer plus of Seede they become double-headed with foure armes c. If there be a confused permixtion of the seede then are Monsters generated of diuers kindes as vpon Sodomy and vnnaturall Why so many Monsters in Egypt Affrica copulations of men and beasts horrible Monsters haue beene brought into the worlde so Aristotle saith that in Egypt and Affrica where Beasts of diuers kindes meete at the waters of Nilus or in the Desert-places and mis-match themselues there are often manie Monsters generated And thus come monsters arising from the Matter From the Agent or The differeÌce of Monsters from the Efficient Efficient monsters may happen diuers waye The Primary Agent as we saide was eyther the Formatiue Faculty or the Imagination The power of the Imagination wee shall shew a little after in a fitter place heere it shall bee sufficient to shew out of the learning of the Arabians that a strong Imagination is able to produce formes euen as say they the superiour Intelligences in the Heauens do produce the formes of Mettalles Plants and creatures We reade that in the precinct of Pisa a woman brought foorth a female childe full of haire like the haire of a Camell because saith the Author she was wont to kneele before the picture of Iohn Baptist cloathed in Camels haire The Secondary Agent is the Heare A Historie or the place of Conception Heare hauing a fiery mobility or quicke motion formeth sundry shapes of bodies and worketh the matter into diuers fashions The peruersion also the euill Conformation of the place that is of the wombe may be the cause of a depraued figure And thus I make an end of this common place at this time wherein my purpose was onely to touch the heads of things reseruing my selfe to heereafter for the particular prosecution Hitherto we haue intreated of the difficulties which might arise concerning the Conception now it followeth concerning the Conformation QVEST. XV. Whether all the parts are formed together THis question is so hard and ful of obscurity that Galen saith it is only known to God Nature For what is more Diuine then the first Conformation of The difficulty of the questioÌ a man What more admirable What more secret This the kinglie Prophet inspired from aboue acknowledgeth I wil confesse before the O Lorde because I am wonderfull made thy eyes saw mee before I was shaped c. Seeing therefore the resolution of this question is aboue the reach of humane capacity which God wot is circumscribed within very narrow limits if to make some ouerture thereof I shall take a little more liberty to my selfe I desire all those that desire with mee heerein to be informed not to impute it to my wandering wit but to the greatnesse of the subiect Because therefore as by the Collision of stones fire is beaten out so by the ventilation or skitmish of aduersary opinions the truth comes best to be knowne we will first with your patience see what the Ancients haue conceyued of this matter Alemaeon thought that the braine was first of all formed because it is the seate of reason and the habitation of the soule as also for that in infants the heade is greater in his proportion Alcmaeons opinion then any other of the parts It may be he had reade in Hippocrates his Epidemia that the magnitude of the bones and of all the parts is to be esteemed according vnto the magnitude of the head as if all the rest vvere formed by the heade and had dependancie therefrom Galen in the second Chapter of his sixte Booke de Placitis Hippocratis Flatonis remembreth that Pelops taught publickly that all the vessels had their originall from the braine the Pelops same also was the opinion of that Persian Philosopher whom Auicen calleth Theseus Perseus Theseus or Syamor others Syamor Cabronensis But because the braine is onely the author of sense and motion and the principal Faculties which the Infant hath no neede of in his first Conformation I see no reason vvhy the braine should be formed before the other spermaticall parts Democratus as Aristotle sayeth in the first Chapter of his second Booke de Generatione Animalium Democratus did think that the outward parts were first formed afterward the inward parts as Artificers are wont first rudely to frame the modell of Creatures in wood or stone before they cut out the more curious lines Orpheus thought that a creature was formed as a net is knit that is in order Empedocles that the Liuer was first formed the Stoycks all the parts Orpheus Empedocles Aristotles opinion together Aristotle in his second Booke de Generatione Animalium sayeth that the heart is first of all formed and by and from it all the partes are produced which as a childe enfranchised by the father taketh vpon him to rule and dispence the whole body This sayth hee is the first and onely principle the first liuer the first moouer the first that maketh blood because it dyeth last of all now that that dyeth last liueth also first That the heart dyeth The heart dieth last after Gal. Arist last beside that wee are taught it by dayly experience Galen also confesseth as much in the first Chapter of his sixt Booke de locis affectis Death neuer followeth sayth he vnlesse the heart be first affected with an immoderate distemper It is therefore necessary that the Father or Lord of the family which is the Heart should bee created before the Cater or Steward which is the Liuer This opinion of Aristotles Auicen the prince of the Arabian Family Auicens opinion seemeth to follow which also hee establisheth by some reasons because the creature cannot be nourished vnlesse he liue and participate of the influence of heat now the heart is the plentifull fountaine of naturall heat Againe in the first dayes after Conception the Formatiue faculty needeth no nourishment because there is no notable resolution or expence in the parts but of heate and vitall spirits there is alwayes neede therefore it was necessary that the heart should bee formed before the Liuer But this opinion of Aristotles is long since cast out of the schooles of Physitians For that Aristotles opinion confuted it is not the onely nor the first principle we haue already prooued sufficiently in the second question of the Controuersies of the first Booke Nowe that it is not first generated may be demonstrated both by Reason and Sence which two are the most vnpartiall Iudges of all Controuersies By Sence because there alwayes appeare
Male children of a noble and generous disposition ãâã ãâã ãâã ãâã ãâã Nobly minded and strong of body If from the man there issue masculine seede from the woman feminine and the masculine preuaile a Hippocrates Male will be generated but lesse generous and strong then the former If from the woman there issue masculine seed from the man feminine and the masculine ouercome a Male wil be generated but womanish soft base and effeminate The very like may bee sayed of the Generation of Females For if from both the Parents doe issue feminine seede a Female will be procreated most weake and womanish VVhich Hippocrates in the first Section of his sixt Booke EpidemiÏn calleth ãâã ãâã ãâã ãâã ãâã aquescentes soft waterish and loose bodies If from the woman proceede a feminine seede and from the man a masculine and yet the feminine ouercome women are begotten bold and moderate If from the man proceede feminine seede and from the woman masculine and the womans A threefold generation of Females seede preuaile women are begotten ãâã ãâã ãâã ãâã ãâã that is fierce and mannish The Temper therefore of the seede and the victory in the permixtion are the causes of the similitude of the sex that is of Males and Females which causes are also not a little assisted by the Temper of the wombe and the condition of the place for as I haue often said Male children are borne in the right side Females in the left The third similitude remayneth which consisteth altogether in the figure forme and accidents The similitude of the indiuiduum of the indiuiduum This Galen in his second Booke de semine will haue to consist in the differences of the partes and in the conformation of the members By this one is white another blacke one hawke nosed another flat or saddle nosed In this similitude of the Indiuiduum consisteth all the difficulty of this question which we will mince as small as we can that it may be disgested without labour from hence taking our beginning The Infant sometimes is altogether like the mother sometimes altogether like the Father other somtimes like them both that is in some parts resembling the mother in others the father Oftentimes he resembleth neither the father nor the mother but the grandfather or the great grandfather sometimes he will be like an vnknowne friend as for example an Aethiopian or such like who neuer had hand in his generation Of all these similitudes we haue many examples in authours of approued credit The people called Cammatae haue common wiues and euery man chuseth his childeren Diuers examples of this similitude or refuseth them as they are more or lesse like vnto himselfe Among the Chinians the children are like their fathers in their nose their eyes their forehead and their beard There haue beene in certaine stockes and Tribes signes which they called signa gentilitia that is Stocke-markes as to the Spartanes and Thebanes a Launce some had a Starre Thyestes a Crabbe which were imprinted in their bodies from their birth and these sometimes were extinguished in their children and grand children but after a long time appeared againe in their posterities Deleucus and his posterity had in their thighes the fashion and representation of an Anchor Iulia the daughter of Augustus Caesar although she playd false and had many copesmates yet all her children were like her husband Being asked what Art she had for that conuayance she answered wittily and in some sort honestly in respect of others of her profession That she neuer took in her passenger till her ship were fraughted I passe by what might be sayd of the Lentuli and the Macrocephali It will concerne vs more to spend our time in the search after the causes of these things The cause of this similitude or likenesse of the forme and feature is very obscure and The first opinion of them that refer this likenes to the imagination The Arabians opinion full of controuersie Empedocles the Pythagorean referreth the cause of this likenesse only to the Imagination whose force is so great that as it oftentimes changeth the body of the Imaginer so also it transferreth his efficacy into the seed conceiued The Arabians attributed so much to Imagination that they thought the Soule might so farre bee eleuated by imagination that it should not only worke vpon it own body but also vpon an others and that Soules so eleuated and enobled were able to change the Elements to heale diseases to weaken whom they listed to worke myracles and finally to exercise a kind of command ouer all kinds of matter Aristotle in the 12 Probleme of his tenth Section acknowledgeth this power of the Imagination in the Conception and Infant conceiued For he asketh Aristotles the question why the off-spring of men are so vnlike one to another and maketh aunswere because in man the swiftnesse of the cogitation and the variety of their wits did imprint many and diuers markes and seuerall impressions Galen in his Booke de Theriaca ad Pisonem I counselled saith hee an Aethyopian that hee A History out of Galen might beget a white and beautifull childe to set at his beds feete a faire picture vppon which his wife might wistly looke in the time of her conception He obeyed my counsell and obtained his desire And that was the reason why Hessodus forbad women to haue company vvith theyr husbands when they returned from a Funerall but when they came from bankets and disport For the illustration of this we haue a story of a Sabine wife of whome Sir Thomas More wrote an elegant verse And S. Hierom in his questions vpon Genesis maketh mention S. Ierom. of a woman who was suspected for an Adultresse because she brought foorth a childe no way like her husband but cleared her honesty because shee shewed a picture in her chamber like the childe she brought forth Thus Iacob in the 30. of Genesis cunningly made Iacob the greatest part of the flocke of a spotted fleece by laying before the Ewes spotted rodds Pliny in the 7. Booke of his Naturall History remembreth many examples to this purpose and Fernelius in the 7. Booke of his Physiologia conceiueth that the Imagination onelie is the cause of this similitude of the feature by which alone hee thinketh the Facultie vvhich Fernelius formeth the figure is led and gouerned But me thinkes it is very harde to make the Imagination the onely cause of this Similitude For neither the Imagination nor any other faculty which hath knowledge ioyned That it is not the imagination alone thereto is able to work vnlesse it haue his obiect present by which it may be mooued Now we know that a childe often resembleth one whom the mother neuer knew Adde heereto that in the coition all the Animall faculties are almost intercepted so as the forming faculty can scarse receiue or conceiue those Imaginations Againe if the Imagination alone
wombe saith hee hath peculiar dispositions bred with it which cause abortment and among those dispositions he accounteth the narrownesse thereof wherefore the Infant seeking nourishment and the wombe not admitting further distention do make the birth The particular causes doe belong onely to the birth of a man because man onely among all creatures hath the times and spaces of gestation and birth very diuerse and different The particular causes of the birth of which differences the causes also are as different First it is manifest that all bruite beastes are at certaine times prouoked to Generation as therefore the times of their coition are certaine so also are the times wherein they bring foorth mankinde because at all times and seasons hee is fitte for Generation doeth at all seasons also bring foorth his burthen Now the limits of gestation and birth of the Infant are manifold and diuers not on the part of the vniuersall agent that is of Nature for the power of Nature is the same in man and in beast the motion one and one established Law but the variety comes from the diuersity The diuersity is from the matter of matter which in a man vndergoeth manifould alterations more then in a beast for bruite beastes vse alwayes the same simple dyet a man doth not onely vary in the matter but in the times of his repast The other creatures after they haue conceiued will no The 1. cause more admit the Male which is not so with a woman whence comes no small alteration in The second the body of the Infant The other creatures are not transported with passions which how hurtfull they are vnto men euery man hath too much experience in himselfe and Plato in The third Plato Charmide elegantly recorded writing That all the mischiefes that happen to mens bodies proceed from the affections of the minde Some there are who referre the causes of the variety of the birth to the different Nature of the seede some ripening sooner some later To these we will adde the singular prouidence The fourth of Nature for the conseruation of mankinde which is the Final cause For being more carefull of man whome Pliny calleth Natures darling then of bruite beastes shee The fift hath granted vnto him more times and limits both of gestation and birth The times of of birth are the 7. 8. 9. 10. and eleuenth monethes but why the seuenth and ninth moneths are vital that is why children suruiue who are borne in those moneths and not in the eight Why the infant suruiueth at 7. months and not at 8. The opinion of the Pythagoians this indeed is hard to be knowne The Pythogorians Geomitricians Astrologians and Phisitians are of diuerse minds concerning this matter and because it is an elegant controuersie and full of variety wee will take liberty in this place to discusse them all The Pythagorians and Arethmeticians referre all thinges to number for they make and ordaine a threefould order in things of formes figures and numbers among which numbers are the chiefe for in the whole Scripture wee reade that all things are disposed in number waigth and measure Of Numbers some are equall some are vnequall the equal numbers they call foeminine Differences of numbers the vnequall masculine the first imperfect diuisible and vnfruitfull the latter perfect fruitfull and indiuisible and therefore say they these numbers haue the nature of a principle for the equall number is generated of two vnequals but an equall neuer generateth an vnequall Furthermore among the vnequall numbers the seauenth hath the first place whose maiesty and diuinitie is so great that the antients tearmed it sacred and venerable The Magi The excellency of the number of 7. of the Indians and the wise Priests of the Egyptians called the seuenth the number of the greater and the lesser world Phylo the Iew in his Booke de mandi opificio attributeth this prerogatiue to the seuenth that it alone can neither generate nor bee generated of other numbers which are within tenne some doe generate but are not generated as the number of one or the vnity some are begoten but doe not beget as the number of eight some both beget and are begotten as the number of foure only seuen neither begetteth nor is begotten and hence commeth the perfection and dignity thereof for whatsoeuer neither begetteth nor is begotten that remayneth vnmouable Againe the Pythagorians call the septenary number the tye or knotte of mans life which Tully in Scipio his dreame acknowledgeth where he sayth That seauen is the knot of all things Harmony There is also in this number most harmony as being the fountain of a pleasant Diagramma because it contayneth all the harmonies Diatesseron Diapente Diapason as also all proportions Arithmeticall Geometricall and Musicall The Diuines call it the number of Perfection because all things were perfected the seuenth What the diuines say of the number seauen day The number of Rest because the seauenth day God rested from all his workes The number of Sanctification because it was commaunded to bee sanctified or kept holy Finally the number of Reuenge of Repentance and of Beatitude whence it was that the Poet sayde ô terque quaterque beati O thrice and foure times happy Phylo Iudaeus and Linus an old Poet haue written many things in the commendation of this number of seauen To omit that which some haue obserued that there are seauen wonders of the world seauen wise men among the auntients seauen greater and lesser Triones in heauen seauen circles wherewith the heauens is ingirt seauen wandring starres seuen starres in the Beare seauen starres of the Pleiades seauen changes of the voyce seauen physicall and naturall motions seuen vowels among the Greekes seauen ages that the seauenth age shall be a golden age seauen mouthes of Nilus seauen mettalles seauen liberall Arts seauen windowes in the head seauen causes of all humaine actions seauen Citties that stroue for Homer that the seauenth Sonne is able to cure the Kings Euill and a seuenth Daughter if she be present quickeneth a womans trauell the hearbe Tormentill which hath seauen leaues resisteth all poysons All these things I say we wittingly and willingly passe ouer for it must bee confessed that vnder the name of numbers there are many friuolous and superstitious toyes thrust vppon the world I come to Philosophicall and Physicall demonstrations It is to bee marked that the Physitians and Philosophers haue obserued how our life is dispensed by seauens Hippocrates in his Booke de principiis sayeth that the age of Man consisteth of the septenarie The life of man coÌsisteth of seauens number of dayes For many of them who in seauen dayes space doe neuer eate nor drinke doe dye one of those dayes aswell because the Gut called Ieiunum is contracted as also because the stomack in so long cessation of his office becommeth forgetfull afterward to do his duty The Seede of the man which
small or shallow because the instrument of respiration is inflamed so that the chest How by the respiration cannot moue or be inlarged in all his demensions in inspiration nor yet be freely collected or gathered vp together in expiration as it may be in the former where the instrument of breathing is not taynted or violated but onely the brayne frequent also it is and quick often returning because of the necessity imposed by the flame of the ague for so the shallow breathing is recompenced by often breathing Secondly these phrensies are distinguished by the voyce for in the phrensie of the How by the voice brayne the voyce is base they cry out spurne and byte any that comes neere them contrariwise in the phrensie of the midriffe the voyce is acute or treble because the chiefe instrument of free respiration is affected and being drawne vpward by the inflamation the chest becommeth narrower for the magnitude and basenes of the voice followes the constitution of this instrument The last and most proper signe of this phrensie of the midriffe Hippocrates deliuereth in the 55. Aphorisme Coacarum poenotionum where he sayth In these men their Hypochondria How by the retraction of the Hypochondria appeare intro sur sum revulsa i. to be drawne inward and vpward the demonstration of which saying is to bee made by Anatomy thus The midriffe in the vpper side is couered with the pleura on the lower with the Peritonaum or rim of the belly which incloseth as in a sacke all the naturall instruments and parts conteyned in the lower belly and giueth The Anatomical demonstration euery one of them his owne coate The midriffe then being inflamed is drawne vpward and carrieth with it the peritonaeum with the peritonaeum are the hypochondria the Liuer the Spleene the Stomack and all the bowels retracted also hence comes that inward and vpward revulsion of the Hypochondria Hippocrates mentioneth wherefore these are the three proper and demonstratiue signes of the phrensie from the midriffe small or shallow and The three demonstratiue signes of the plurisie from the midriffe Why when the midriffe is inflamed there followeth a phrensy frequent respiration a shrill or treble voyce and the vpward and inward revulsion of the Hypochondria But why happeneth it that when the midriffe is inflamed there followeth a phrensie Some thinke that when the midriffe is inflamed the brayne is also presently alike affected for the inflamation of the midriffe hindering respiration the heat is increased in the chest and the heart the bloud is attenuated and groweth cholerick and flyeth vp into the brayn whence commeth an erisypelas that is a cholericke inflamation of the brayn the immediate cause of the true phrensie but these things are ridiculous For if it were so then whensoeuer the Lungs also are inflamed presently a perpetual phrensie would follow because there followeth both a difficulty of breathing and the Lungs are nourished with a bilious that is a very thin bloud moreouer if an Erisypelas should breede in the brayne then were the phrensie a true phrensie not depending vpon the inflamation of the midriffe Others referre the cause of the phrensie to an analogy or proportion in all correspondency betweene the midriffe and the brayne But because the marrow of the backe is more correspondent to the brayne and yet when that is inflamed there followeth not alwayes a perpetuall phrensie we doe worthily search farther for the cause Wee therefore vnderstand that there is a double concurring in this busines to wit a wonderfull connexion The true cause and society of these two parts and then the perpetuall motion of the midriffe The society is by nerues which communicate both heate and a vaporous spirite to the brayne And the continuall and strong motion of the midriffe driueth vp with force and violence smoaky vapours to the brayne For if you onely admitte the society or sympathy of the nerues why should not the same phrensie fall out when the mouth of the stomacke is inflamed which hath notable stomachicall sinewes which from the brayne are inserted into it QVEST. II. Of the motion of the Heart and the Arteries or Pulse a Philosophicall discourse THE busie wit of man obseruing the perpetuall motions of the heauens hath long trauelled to imitatâ the same and in making experiments hath framed excellent and admirable peeces of workmanship whilest euery one carried a perpetuall motion about himselfe which happly hee little remembred or Euery man carries a perpetuall motion about him thought vpon and that is the perpetuall motion of the heart which from the day of birth til the day of death neuer ceaseth but moueth continually by what engines pullies what poyses and counter-poyses what affluencies and refluencies this perpetuity is accomplished we imagine will neither be vnprofitable nor vnpleasant to vnderstand especially to those who desire to know and acknowledge the admirable workes of God in this little world of the body of man as wel as his great administrations in the greater We read of Aristotle that when hee was in banishment in Chalcide and obserued the seauen-fold Ebbing and Flowing in one day a night of the Euripus ornarrow Frith between Aulis and The cause of Aristot death the Iland Eubra and could not finde out the cause of it he pyned away euen to death with sorrow Me thinks therefore that euery man when he puts his hand but into his bosome and feeleth there a continuall pulsation by which hee knoweth his owne life is gouerned should also bee desirous to vnderstand what maner of engine this is which being so small that he may couer it with his hand hath yet such diuersities of mouing causes therein especially The heart coÌpared to a smal watch considering that a little skill to cleere and dresse the wheeles may keepe this watch of his life in motion which otherwise will furre vp and stand in his dissolution We will therefore a little payne our selues to discourse of the manifold difficulties wherein the causes of this motion are so intangled that some not meerely learned haue thought that they are onely knowne to God and Nature and to none other The motion therefore of the heart is double one naturall the other depraued The The motion of the heart double The natural motion naturall we call the Pulse the other we call Palpitation the one proceedeth from a Naturall faculty the other from an vnnaturall distemper the one is an action of the heart the other a passion Our discourse shall be onely of the naturall motion which consisteth of a dilatation called Diastole a contraction called Systole and a double rest betweene them Aristotle imagined the onely cause of this motion to be heate but perpetuated by the Aristotles conceire of the cause continuall affluence of oylie moysture which as continually is consumed as it is ministred euen as oyle put to a lampe but the dilatation sayth hee commeth from
ebullition or boyling of the bloud whereby it riseth and occupieth a larger place yea and powreth it selfe out into all the cauity adioyning thereto and this he illustrateth by an example taken from boyling water water when it boyleth riseth vp and occupieth larger place then it did A pregnant example before but if you blowe cold ayre into it it presently falleth right so is it sayth he in the heart of a man the heate boyleth vp the bloud and the cold ayre we draw in by inspiration settleth it againe and this is farther proued because the pulses of yong men are more liuely and stronger then of old of whole men then of sicke of waking men then of sleeping Another instance because their heate is more vehement and the feruor or working of their bloud more manifest These things are very probable and carry I must needs say a great shew of trueth but if they be weighed in the ballance of Anatomy they will bee found but light Herein was the Philosophers error that he vnderstandeth the heart to be distended or dilated because Wherein was the Philosophers error it is filled contrariwise the Anatomist vnderstandeth the heart to bee filled because it is dilated In the depraued motion or palpitation of the heart it is distended indeede because it is filled either with water or with vapours but in the proper and naturall it is dilated by an inbred Comparison power of his owne and being dilated drawes in bloud and spirits and so is filled like as a Smithes bellowes being opened by the power of the smith is filled with ayre whether hee will or no bladders whilest they are filled are distended those fill in the dilatation these dilate in the filling Beside this conceite of Aristotles others haue diuersly deuised concerning this motion Erosistratus Hiracledus Erasistratus Hiracledus Erithreus conceiued that the motion of the heart was from the Animall and vitall faculties together Auerrhoes that it was from the appetent and sentient soule and that the heat was but the instrument which the appetite vsed others thought Auerrhoes that nature onely moued the heart because alone it is sayd to bee principium motus or beginning Other opinions of motion in those things that are moued others that the dilatation of the heart was from the soule and the contraction meerly naturall the sides of the heart falling down with their owne waight like as in the disease called Tremor or the shaking palsie the faculty The cause of the snaking palsie of the soule continually rayseth vp the heade and the waight beareth it downe againe whence the perpetuall shaking proceedeth But trueth is the motion of the heart is no trembling but a constant and orderly motion neither is the contraction caused by the waight of the heart it buckling vnder the burthen of it selfe but the greatest strength of the heart is in the contraction whereby it hurleth The kinds of motions forth as the lightning passeth through the whole heauen his spirites into the whole body and excludeth oftentimes not without violence the fumed vapours into the arteriall veine But before we set downe our resolution concerning this matter a few things are to Voluntary motions be first established There is a threefold motion Violent Animal and Naturall of violent motions none at all can be perpetuall whereupon wee may conclude that no Art can make a perpetuall motion Animall motions are all voluntary this Galen well describeth in the fifth Chapter of his second Booke de motu musculorum where he sayeth If thou canst settle and appease those things that are moued or done at thy pleasure and againe mooue or doe that was at rest or was not done that action or motion is truely voluntarie if moreouer thou canst doe any thing swifter or flower oftner or seldomer at thy pleasure these actions are obedient to thy will Finally the Naturall motion is manifold as a thing may diuers waies Natural motions manifold be sayd to be naturall There is one simple naturall motion which is accomplished only by nature and the Elementary forme with this motion heauy things moue downeward and light things vpward Secondly all motions are called Naturall which are opposed to violent motions so the motions of the muscles though they be voluntary are sayd to be naturall if they be naturally disposed Thirdly all motions are called Naturall which are not Animall that is voluntarie So Galen sayeth in the place before quoted that the motion of the heart is not of the soule that is of the will but of nature againe the motion of the heart is of Nature the motion of the chest of the Soule So that Galen in his 7. Book de vsu partium deliuering but two kinds of faculties the one Animall the other Naturall vnderstandeth all that to be Naturall which is not Animall or voluntary Now we conclude that the motion of the heart is Natural in the third acception The resolution of the question that is that it dependeth neither vpon the will nor simply vpon Nature but vpon the vitall faculty of the Soule which is Naturall not vpon the wil because wee can neither stay it nor set it going againe neither slacken nor hasten it at our pleasure not simply vpon Nature for in a body that is animated that is that hath a Soule nothing mooueth but the Soule otherwise there should be more formes then one and more beginners of motion then one which true and solid Philosophy will not suffer This Soule is the Nature it selfe of the Creature which that it may preserue the vnion between the body and it selfe moueth the heart concocteth in the stomacke reboyleth in the Liuer and perfecteth the bloud in the veines When we say therefore that the motion of the heart is Naturall wee meane that it is from a naturall faculty of the Soule which is not voluntary And that this motion is natural all the causes of it do euidently shew There be three immediate causes of the pulse the Efficient the End or finall cause and Three immediate causes of the pulse The efficient the Instrument all Naturall The Efficient cause is the vital faculty which imploieth it selfe wholly about the generation of spirits which by that perpetuall motion are brought foorth for in the Diastole or dilatation it draweth bloud and ayre In the Systole or contraction it draweth out the spirits already made and their excrements The Finall cause which you may call either the vse or the necessity at your pleasure The Final is three-fold the nourishment of the spirituous substance which is kept in the left ventricle of the heart the tempering and moderating of it for there was great danger that because of the continuall motions the heart should be inflamed vnlesse it had beene ventilated with ayre as with a fan and the expurgation of smoky or fumed vapors The Instruments also of this motion are Natural not Animall Galen
and Nature hath here very wisely ordayned that although this action were absolutely necessary and so naturall for the Why it was necessary that respiration should be partly voluntary preseruation of life yet there should also be in it some commaund of the will because it is often very profitable to stay the breath and often to thrust it out with extraordinarie violence If wee be to giue very diligent eare to any thing if to passe through any vnsauoury or noysome places if we fall or be throwne into the water it is very necessary that we should bee able to conteyne our breath on the contrary to blow vp any thing to winde a home or sound a truÌpet to blow the fire or such like it is very profitable that we should be able to breath with extraordinary violence Now in a word we will satisfie the arguments on both sides and to the first in the first place They say that men Respire when they sleep but in sleepe there is no vse of election or will I answere there is a double will as Scaliger sayeth One from election proper to men and men awake the other from instinct and this is in men a sleepe and in bruite beasts The motion Wil is double of respiration when we sleepe is by instinct neither are all the Animall faculties idle in sleepe or extinguished in those diseases before named but in sleep they are remitted as Galen sayth not intermitted for euen the muscles haue a motion which we call Tonieum metum Arigid motion especially the two sphincter muscles and in the diseases they are depraued Motus Tonic ââ The reason why we are not wearied with continuall respiration is because there is continual vse and necessity of it although it cannot be denied that euen respiration being constrayned wearieth the creature much On the contrary they that affirme this respiration to bee meerely voluntary alleadge that we are able to stay it when we will and to moue it when wee will to which I answere That is properly and absolutely a voluntary action which may bee stayed at our pleasure when it is doing and againe done when it is stayed but respiration is no such action for if the Respiration be altogether stayed as in those whose histories are aboue mentioned then is the creatures life extinguished and the respiration cannot againe bee mooued And for the two other arguments that respiration is by Animall instruments that in a phrensie which is a disease of the brayne the respiration is vitiated I answere that they proue indeed that in respiration there is somewhat voluntary but they doe not proue that there is nothing naturall We therefore do determine that Respiration is a mixt action and to it do concurre both principles ioyned together the Brayn and the Heart the Animall and The determination the Naturall faculties To conclude this Chapter and discourse of Respiration The pulse and respiration we see are two distinct motions yet so neare of kinne as men doe not ordinarily obserue the differences betweene them wee will therefore in a word tell you wherein they differ and wherein they agree They agree in that that they both serue one faculty that is the Vitall for they were both ordained onely for the heart which is the seate of the vitall faculty Moreouer they haue both one finall cause a threefould necessity of nutrition temperation and expurgation nourishment of the spirits tempering of the heate and purging of smoky vapours Thirdly they agree in the condition of their motions for both of them consist of a Systole and a Dyastole and a double rest betweene them but in these things they differ That the pulse is a Naturall motion continuall not interrupted and without all power of the will Respiration is free and ceaseth some whiles at our pleasure the efficient cause of the pulse is only Nature of Respiration Nature and the Soule together the instruments of the pulse are the heart and the arteries of Respiration the muscles the pulse is from the heart Respiration not from the heart but for the heart Finally the heart beateth fiue times for one motion of Respiration Lastly whether is the pulse or Respiration more necessary or more noble More noble Whether is more noble and necessary the pulse or respiration surely is the pulse because his instrument the heart is more noble his effect the vitall spirit is more noble then the ayre and the end is better then that which serueth for the end but Respiration was made for the preseruation of the pulse but nowe for their necessity there needeth a distinction There is one pulse of the heart and another of the arteries the pulse of the heart is more necessary for life then Respirution but the particular pulsation of the arteries is lesse necessary then Respiration for though the arteries bee bound or intercepted the creature dyeth not presently but if the Respiration be stopped hee is presently extinguished QVEST. XI Of the Temperament and motion of the Lungs COncerning the Temperament of the Lungs there is question among the Masters of our Art Some hold them in the actiue qualities to bee cold others Of what temper the lungs are That they are cold Reasons to be hot Those that would haue them cold giue these reasons for their assertion First because their whole frame and structure consisteth of spermaticall that is cold parts these are the gristly artery the arteriall veine and the venall artery Secondly because they are made to refrigerate the heart wherefore they are called the Fanne of the heart Thirdly because they are subiect to colde diseases as obstructions shortnes of winde difficulty of breathing and knottines called Tubercula Fourthly because they abound with flegmaticke and cold humors which is discerned by that we cough vp Lastly they alleadge an authoritie and a reason out of Hippocrates the authority for Authority that he sayth The Lungs are of their owne nature cold and are farther cooled by inspiration Hippocrates ground out of which they draw this argument is where hee sayeth in his Booke de Alimentis The Lungs do draw a nourishment contrary to their body whereas al other parts draw A reason drawne from Hippocrates that which is like to them From whence they reason thus The Lungs draw vnto themselues blood attenuated in the right ventricle of the heart and are therewith nourished That bloud being very hot their substance if Hippocrates sayd true who is sayde neuer to haue deceiued any man nor neuer to haue beene deceiued himselfe must needes bee cold But these arguments may thus bee answered Answere to the arguments To the first the vessels are not the substance of the Lungs but the flesh which is made of a hot and frothy bloud To the second that they refrigerate and coole the heart not by their owne Temperament but because they drawe and containe outward ayre which is alwaies colder then the heart though it
motion is Animall because it is done by the helpe of muscles but the cause moouing the motion is Naturall for a cough is not raised without the endeuor of the expelling faculty But another question may be asked here whether the cough be a disease or an ordinary Whether to cough be a disease or no. worke of Nature Galen in his second Booke de symptomatum causis and in his fift de locis affectis seemeth to determine diuersly sometimes that it is a worke of Nature and sometimes againe as in his Booke of Trembling and Palpitation that is against Nature but we may well reconcile Galen with himselfe if wee say that in respect of the faculty whereby we cough it is a Naturall affection for the beginning of the motion is from nature that is Galen reconciled to himselfe from the expelling faculty but in respect of the cause which mooueth the faculty as the rheume the bearing vp of the midriffe or such like it is against Nature and a very disease but ouer this cause the Naturall faculty hath a kind of power or command which it sheweth in laboring thus to auoide it To conclude both this Chapter and all our discourse of the vitall parts it is a question whether the drinke we drinke goe into the Lungs or no. Hippocrates sayeth in his Booke de Corde Whether the drink go into the Lungs some part of it goeth that way because if you giue a Swine a drinke coloured with vermilioÌ or any such like thing presently cut the throat you shal perceiue the wezon colored with the drink which is a certaine argument demonstratiue also in the same place hee thinketh that the water which is found in the heart purse is a portion of our drinke againe Physitians in the fretting or exulceration of the weazon and diseases of the chest do appoynt the Patient to lie long vpon his backe and leasurely to lick down their medicines that so some of them may fall downe into the Lungs Another demonstration may be that the arteries haue more whey or vrine in them then the veines whence should this whay come but that a part of the drinke and more liquid nourishment doth slip downe by the weazon into the Lungs and so into the arteries and from them by the emulgent arteries into the kidneyes to bee auoided by the bladder for I see no reason why the emulgent arteries should haue beene made so large vnlesse it were Why the emulgent arteries are so large for the expulsion of this excrement Aristotle amongst al the Philosophers is against this Hippocrates in his fourth Booke de morbis laboureth might and maine against it yeelding diuers reasons why it cannot bee but wee must vnderstand that Hippocrates laboureth to prooue that all the drinke goeth not into the Lungs hee confesseth that some slippeth by And thus Galen in his eight Booke de placitis Hippoc. Platonis reconcileth Hippocrates to himselfe namely that some of the drinke falleth insensibly downe along the weazon the rest passeth ouer the Epiglottis into the stomack but if neuer so little a crum of solid meate get into the weazon it bringeth danger of suffocation So Anacreon the Poet was suffocated Examples of such as haue beene choked with crums or such like with a Grape-stone And Fabius the Senator is said to haue beene strangled with a haire which got into his weazon in supping of a draught of Milke Alexander Benidictus writeth that a mother at Brussels thrust a pill downe her childes throate with her finger vpon which it presently dyed And thus much shall be sufficient to haue beene saide concerning the vitall parts belonging Conclusion of the discourse of the vitall parts to the middle Region called the Chest with all the Controuersies and subtleties of Nature therto appertaining It followeth now that we should ascend vnto the Throne of the soule the Tower of the body which is the Head The End of the Sixt Booke and the Controuersies thereunto belonging THE SEVENTH BOOKE Of the Third and vpper-most Venter called the HEAD wherein are described the Animall Organes The Praeface Wherein is conteyned the summe of the first Eight Bookes AS a Traueller that desireth to make profit of his paine when he hath passed one Citie before hee enter into another vvill recount with himselfe his principall obseruations especially when the recognition of the former may stand him insteade for his better vnderstanding in that to which hee bendeth his course so I thinke it not amisse hauing passed through so great variety of partes in the two former Regions of the body of Man before I enter into the Third to cal vnto your remembrance not al the particulars before rehearsed for that would be irkesome to vs both Gentle Reader but the Principall as wel to refresh thy memory as also to make a more easie passage vnto that which followeth MAN who is the subiect of our whole Discourse consisteth of a Soule and a Body The Soule is the Lady and Mistris the Soueraigne and Commander The Body is a most perfect Organ or Instrument of the reasonable Soule consisting as Hippocrates well saith though obscurely of Fire and Water For the Soule albe it when shee is free from the prison of the Bodye can see without an Eye heare without an Eare and by her owne simple act discourse without the help of spirits Why the body is made of many organs yet so long as she is immured within these wals of clay shee cannot contemplate the speculations of Externall things without an Externall medium and therefore Nature by which I vnderstand the wisedome of the eternall Creator framed the body of many Organicall parts whereby and wherein the Soule might exercise her Diuine administrations produce and exhibit the powers and efficacies of her manifold Faculties For the Body in deede is but a dead trunke till the Soule arriue into it and quickneth it vnto the performance of perfect actions of life But because the Soule is of all Formes the most excellent as being created immediately partaker of immortality Nature in emulation of the diuine Numen hath striuen to make her habitation also immortall which although the destiny of the matter did gainesay yet she hath brought to so admirable a perfection that it is worthily called ãâã ãâã ãâã ãâã ãâã the wonder of Wonders the Myracle of Nature and a Little world Whereas therefore there was no proportion or correspondencie betweene mortality why the spirit was created and immortality betweene the Soule and the Body Nature with wonderfull skil out of the principall part of the seede did extract and separate a spirit which lay lurking in the power of the Matter a spirit I say of a Middle nature betweene Heauen and Earth by whose mediation as by a strong band the diuinity of the soule might be married to the humanitie of the body This instrument of Nature we call Fire which moueth and illustrateth the
whole packe of the members and moderateth all and singular actions of life of which also it is the next and most immediate cause But because the nature of Fire is such that it hath in it much forme and but a little matter neither can diffuse the beames of his light vnlesse it be receiued into some substance The second principle wherein his power may be vnited therfore it was necessary there should be another Principle not so subtle wherein this aetheriall body might expatiate and disport it selfe according to the diuersity of his functions and that without danger of expence Such a Principle is the mutuall confluence of the seeds of both parents out of whose slimy matter the Plasticall or formatiue faculty of the wombe stirred vp by the vigor of heate diduceth and distinguisheth the confounded power of the parts into their proper actions not without a discerning Iudgement and naturall kinde of discourse This masse of seed irrigated with the power of the whole body according to Hippocrates I call Water not onely because this Element doth delineate nourish and make fruitefull but also because the future siccitie and hardnesse of the spermaticall parts stood in neede of a moist and viscid matter whereby those things which otherwise could hardly be sammed together might receiue their conglutination that so of many dissimilar particles one continued frame might arise This farme thus coagmentated and distinguished for the seruice of the soule we haue How the body is like the world in the beginning of this work compared to the whole world or vniuerse and that not without good ground For as of the world there are three parts the Sublunary which is the basest the Coelestiall wherin there are many glorious bodies the highest Heauen which is the proper seate of the Diety So in the body of man there are three Regions The lower Belly which was framed for the nourishment of the Indiuidium propagation of mankinde The middle Region of the Chest wherein the Heart of man the sunne of this Mycrocosme perpetually moueth and poureth out of his bosome as out of a springing fountain the diuine Nectar of life into the whole body and the vpper Region or the Head wherein the soule hath her Residence of estate guarded by the Sences and assisted by the Intellectuall faculties at whose disposition all the inferior parts are imployed In the lower Region Nature hath placed two parts more excellent then the rest wherof The lower Region one endeuoureth attendeth the conseruation of the Indiuidium the other of the Species or kinde The first is the Liuer which some haue said is the first of all the bowels both in respect of his originall of his nature It is seated in the right Hypocondrium vnder the The Liuer midriffe The figure of it if you except his fissure is continuall but vnderneath vnequall and hollow aboue smooth and gibbous In a man this bowell is proportionably greater then in any other creature and greatest of all in such as are giuen to their bellies The proper parenchyma or flesh of this Liuer which is most like to congealed and adust bloud by a proper inbred power giueth the forme temper and colour of bloud to the Chylus confected in the stomacke deriued into the guts prepared in the meseraick veines and branches of the gate-veine by which also it is transported to the hollow part of the Liuer there as we saide wrought and perfected and so conueyed by the same rootes of the gate-veine and thence exonerated into that which is called the Caua or hollow veine by whose trunks and boughes it floweth into the whole body The temperament of this Liuer is hot and moist for the moderation of which heate and conseruation of the spirits therein contained it receiueth certaine small Arteries which attaine but onely vnto the cauity thereof It is inuested round with a thinne coate wherein two small Nerues belonging to the sixt coniugation of the braine are diuersly dispersed We say moreouer that this same Liuer is the shop or work-house of the venall bloud and the originall of the veines in whose thrummed rootes the more aery portion of the Aliment is conuerted by the in bred and naturall faculty of the Liuer into a vaporous bloud which becommeth a naturall thicke and cloudy spirit the first of all the rest and their proper nourishment which spirit is the vehicle of the naturall faculty and serueth beside to helpe to transport the thicker part of the bloud through the veines into the whole bodye where it needeth but a little ayer and therefore is refreshed and preserued only by Transpiration made by the Anastomoses or inoculations of the Arteries with the veines in their extremities or determinations This Naturall faculty we before mentioned is diuided into The Naturall faculty three faculties the Generatiue the Alteratiue and the Increasing faculty Of the Generatiue we shall speake by and by The action of the Alteratiue faculty is Nutrition which hath many handmaides attending her Attraction Expulsion Retention and Concoction The action of the Increasing Faculty we call Accretion that is when the whole body encreaseth in all his dimensions Finally wee say that Concupiscence as it is a distinct Faculty from Reason and Rage ruleth and beareth sway in the Liuer as in her proper Tribunall and is distinguished into Libidinem Cupediam Lust and Longing But because in all her workes Nature euer intendeth immortality which by reason of The partes of Generation the importunate quarrell and contention of contraries she could not attaine in the indiuiduum or particular she deuised a cunning stratagem to delude the necessity of Destiny The Testicles by an appetite vnto the propagation of the kinde hath sowed the seedes of eternity in the nature of Man For the accomplishing of which propagation shee hath ordained conuenient instruments in both fexes which are for the most part alike but that the instruments of the Male are outward those of the Foemale for want of Naturall heate to driue them foorth are deteyned within The Chiefe of these are the Testicles two Glandulous bodies of an ouall Figure which in men hang out of the Abdomen and are inuested with four Coats whereof two are common the serotum or Cod a thin and rugous skinne and the Darton which hath his originall from the fleshy Panicle The other two are Proper the former is called Erytroides and the latter Epididymis The temperament of these Testicks is hot and moyst and they haue a very great consent with the vpper parts especiallie with the Middle Region as also hath the wombe The manner of the Operation of the Testicles is thus The matter of the seede together with the spirites carrying in them the forme and impression of all the particular parts and their formatiue Faculty falleth from the whole body and is receiued by the Spermaticall Vesselles in whose Labyrinths by an irradiation from the Testicles
conceptacles or receptacles of the Animal spirits as the left ventricle of the heart is the place of the The vse of the ventricles vitall spirit But although we will not deny that there may bee many vses assigned to one and the same part and therfore Galen in the tenth chapter of his eight book de vsu partium was of opinion that the vpper ventricles did serue for the preparation of the spirits Galen also for the expurgation of superfluities yet we are of opinioÌ that these ventricles are the receptacles That the ventricles receiue the phlegme of the phlegmatick humor which is ingendered in the braine which through the infundibulum or Tunnel is conuayed to the phlegmatick glandule and so purged away For the ventricles haue no where any outlet but onely at the Tunnell but for the Animall spirits we think that they are disseminated through the whole substance both of the brain of the After-brain And this we shew first by the testimony of Hippocrates who when he had Hippocrates his first reasoÌ deliuered that man consisted of foure humors and did assigne to euery one their proper place he saith That the place of the spirits and of the bloud is in the hart of yellow choller in the Liuer of blacke in the spleene And if the place of phlegme be in the braine there must of necessity be a cauity which may containe it such as is the ventricle in the heart and the bladder of gall in the Liuer Now beside these two ventricles there is in the braine no cauity at all Secondly it is proued by the general vse of Glandules which is to sucke vp and consume superfluous humidity Whereas therefore in these ventricles there are Glandules found in 2. reason that complication or web of vessels therein disposed it followeth that phlegme is therein gathered which distilleth out of that textute or web into the ventricles and there is heaped together for they are not able to consume so great a quantity otherwise both the Glandules should be in vaine added by Nature and their vse and commodity assigned by Hippocrates should be idle and of no vse Furthermore it is acknowledged by all men that the phlegme doth distill from the 3. reason braine through the Tunnell vnto the Pallet Now the beginning of the Tunnell is in the ventricle neyther is there any passage from any part of the braine vnto the Tunnell vnlesse it be out of the said ventricles Fourthly it is proued by an argument taken from necessity because this phlegmatick 4. reason excrement did require great and large cauities For if there had beene no conuenient place wherein a notable quantity thereof might be stabled or heaped together wee should haue beene troubled with continuall spitting and spawling euen as they in whose bladders the vrine is not collected and retayned doe continually auoid their water by drisling or drops and so our speech and other noble actions interrupted And hence it is that in sleepe a Many instances from our sence great quantity of this phelgme being collected after we awake we auoid it plentifully in a short time Now this quantity because it could not be contained within the Dennes or hollow cauities of the nose behooued to haue some other receptacle in the braine wherein it might be reserued till conuenient time of euacuation We do also sensibly perceiue that if a man be desirous to spit and therefore sucke the vpper part of his Pallate he shall gather great quantity of this phlegmatick excrement into the cauity of his mouth and thence spit it foorth But if hee againe instantly striue to spit he shall auoid a lesse quantity and so lesse and lesse till by sucking hee can gather no more spittle But after a short interim or interposition of time the excrement wil againe fal into his mouth which is a most euident signe that this matter is in some notable quantity colected or gathered together before it be auoyded as it is in the Vrine the excremeÌts of the belly We conclude therefore that these Cauities of the ventricles do receyue the foresaid excrements because those Glandulous complications doe enter into them and out of What we conclude them onely are the passages by which the moysture is auoided Mercurialis opposeth on this manner How may it be that so thicke cold and obscure or dull a humor so contrary to the spirits should be collected in that place where the spirits Mercurialis his obiections themselues which are pure and subtle bodies are as it were in an Ouen baked perfected Moreouer the causes of an Apoplexie Epilepsie or Falling sickenesse and the Incubus or Night-Mare are by all Physitians acknowledged to be when as Flegm or Melancholy or crasse and thicke winde is reteyned in the Ventricles which stopping them vp either wholy or for the most part do strangle the spirits therein conteined which as Galen saith in his third Booke De Locis affectis Hip. signifyed in darke and obscure words in the end of the second Section of the sixt booke EpidemiÏn where he writeth That the Hippocrates disease called Melancholia hapneth when the humour falleth into the seate of the minde and the Epilepsie when it falleth into the body of the Brain Plato also consenteth with Hippocrates in Timaeo where he writeth that the Falling sicknesse happeneth when Flegme mingled with Melancholy entreth into the diuine cauities Plato of the braine Varolius maketh answere on this manner For the Causes of the Apoplexie Varolius his answere to Mercurialis Epilepsie and Incubus although I sometimes read in Hippocrates as in the Ninth Text of his Booke De Glandulis that the Apoplexy is occasioned by the Corrosion of the braine and in the nineteenth and twentith Texts of his Booke De Flatibus that the Epilepsy is caused when the blood is disquieted and defiled in all the veines as also vvhen The causes of the Apoplexie Hippocrates Galen the same veines are obstructed And that I reade in Galen in the seauenth Chapter of his third booke De Locis Affectis that hee doubted whether the Epilepsy were made by an obstruction of the ventricles of the Braine or of the Spinall Marrow and therefore that I willingly graunt that these diseases may haue these causes yet I conceiue that it wil not abhorre from reason to thinke that the Ventricles though the Animall spirits bee conteyned in them are sometimes so fulfilled with a viscid humour or thicke wind that the Do not contradict Varolius opinion first roote of the Spinall Marrow may be compressed by the aboundance thereof so that the transportation and affluence of the spirits thereunto may bee interrupted and intercepted and consequently the whole bodye depriued of sense and motion Like as the bladder in the suppression of the Vrine being beyond measure distended lying hard vpon Another satisfaction the guts the auoyding of the excrements is hindred And
The Soule creepeth into a man being mingled of fire and water Whereby the Soule I vnderstand the heat throughly dewed or moystned with the in-bred and primigenie moysture and the spirits And that in his Booke de Corde by the Soule hee vnderstandeth the heate those words do declare where he sayth That the Soule is nourished by the most pure and defaecated bloud Now in his first booke de Diaeta hee writeth that the Soule cannot be altered neither by meats nor drinks VVhich place because it is as bright is the Sun in his strength and worthy to be written in golden Letters wee will here transcribe An elegant place of Hip. concerning the immortality of the soule The causes of all those things whereby the Soule is altered are to be referred to the nature of the passages through which it penetrateth For as the vesselles are affected whereinto it retyreth and to which it falleth and with which it is mixed such is their condition and therefore wee cannot alter them by dyet for it is impossible to alter or change the inuisible Nature In his Booke de morbo sacro he affirmeth that in the heart there is no wisedome or intelligence all sayth he is in the power of the Braine From the braine we vnderstand doote and grow mad as it is hotter or dryer or colder Galen in his third Booke de Placitis conuinceth by many arguments that the braine is the seate of all the Animall faculties And in the fourth Chapter of his third booke de locis Galen affectis according to the opinion of the vulgar hee accounteth that man foolish that wanteth braines For the further confirmation of this opinion we wil adde an elegant argument out of Philo. VVheresoeuer the Kings Guard is there is the person of the King whome they doe Philo his argument guarde but the guarde of the Soule that is all the organs and instruments of the Sences are placed in the head as it were in a Citadell or Sconce there therefore doth the soule keepe her Court there is her residence of Estate If therefore the sensatiue faculty be placed in the braine the intellectuall must be there also because as saith the Philosopher the office of the Intellectuall faculty is to behold and contemplate the Phantasmes or Images which by the senses are represented vnto it We resolue and conclude therefore that the braine is the seate of all the Animall faculties as well Sensatiue as Principall QVEST. II. Whether the Principall faculties haue distinct places in the Braine SEeing therefore the Principall faculties are there Imagination Reason What a principall faculty is and Memory and that their seate or habitation is resolued to be the brain let vs now enquire whether they haue distinct particular mansions prouided for euery one of them Galen in his booke de Arteparua defineth principall functions to be such as yssue onely from a principle and in the second de locis affectis he addeth Which are accomplished by no other part as by an OrgaÌ and Instrument And yet more plainely in the 7. book de placitis Hip. Plat. Which are only in the braine and thence doe proceed not receiuing their operation from any other Organs of sense or motion The whole Schoole of the Arabians hath imagined certaine mansions in the braine The opinion of the Arabians that they haue distinct seates and assigneth to euery particular faculty a particular seate and this is Auicen his opinion Fen. 1 primi doctrina 6 Cap 5. As also Auerrhoes in his Canticles his book de memoria et reminiscentia and in Colliget They place therefore the Phantasie in the forward ventricles Reason in the middle and Memory in the hinder ventricle and this opinion may be established by many arguments on this manner Almost all the sences are placed in the forepart of the head wherefore The first argument because the Imagination is to receiue and apprehend the species and representations of sensible things it must be placed in the fore-part By the Imagination the Intellectuall power is stirred vp and abstracteth the Images of things from those Imaginations and therefore it must be scituated next vnto the Phansie and because that is the most immediate Instrument of the reasonable Soule it was fitte it should reside in the safest and most honourable place which is the middest that is the third ventricle This Intellectuall faculty commendeth those abstracted formes of things vnto the Memory which it layeth vp as it were in a Treasury and therefore the seate of the Memory must be in the hindmost and dryest part of the Braine which is the fourth ventricle Againe the Imagination being a conception of Images and accomplished only by The second argument reception and simple apprehension requireth the softer substance of the braine wherein such sensation might be made The Memory desireth the harder substance of the braine that it might be able the longer to retaine those Notions which it storeth vp Ratiotination is best pleased with a substance of a middle nature betwixt the softer and the harder Now the forepart of the braine is the softer the hindpart the harder and the middest of a middle constitution and therefore the Imagination is in the forward ventricles Ratiotination in the middle and Memory in the hindmost The third argument Thirdly that these principall faculties are discluded or separated by their mansions these things doe demonstrate because if one of them be offended yea or perish vtterly yet the other may remaine vntainted or vnaffected For it oftentimes happens that the Imagination is vitiated and yet the Intellectuall faculty not at all depraued For the confirmation of this we haue many elegant Histories in Galen as in the third chapter of his booke de Symtomatum Histories differentijs and the second chapter of his fourth booke de locis affectis Theophylus being otherwise able to discourse very well hadde yet an Imagination that there were Fidlers in the corner of his Chamber and continually cryed to haue them thrust out Another being Phreniticall lockt the doores of his Chamber to him and carried all the vessels to the Windowes where giuing euery vessell his proper name he asked those that passed by whether they would command him to cast them out Thucydides reporteth that when the plague was so hot throughout all Graecia and Peloponnesus that many did so vtterly forget what they had knowne before that they did not remember their Parents or familiar friends In these men therefore onely the Memory was offended in Theophilus onely the Imagination and in him that was Phreniticall onely the Intellectuall faculty or vnderstanding Moreouer vnlesse the principall faculties had seuerall seats why were there diuers ventricles The 4. argument or cauities made in the braine And why is one of them more noble then another vnlesse it be because it is the seat of a more noble faculty VVe will also adde an argument taken from the secrets
and when the Liuer is offended the right And in the second Section of the sixt Booke Epidemiân The paines of the sides as Pleurisies and such like are è directo that is on the same side so also is the Tension or swelling of the Hypochondria the tumor of the spleene and the bleeding at the nose Wee will first therefore entreate of Convulsion and then of the Palsie That the opposite parts suffer Convulsion Hippocrates first of all men taught vs in his Booke De vuineribus Capitis By opposite parts he vnderstandeth sometimes of the head That the opposite partes are conuelled Hip. authority alone sometimes of the whole body Of the Head alone whereas he writeth that the Veines which run through the Temples are not to be opened because there is daunger of Convulsion of the right side if the left Veine be opened and on the contrary Of that convulsion which affecteth the rest of the parts of the body he maketh mention in the same Booke If saith hee the Bone be purulent then will Pustles arise in the tongue then the patient wounded will dye idle-headed and for the most part the other side of his Many Histories body suffereth Convulsion for if the right side of the head be wounded then will the Convulsion occupy the left parts of the body and on the contrary In the fift Booke Epidemiân he telleth of a wench whom he calleth Puella Omiloea who had abruise on the right side of her head in the middle of Summer and suffered convulsion on the left parts Antoninus had both his hands conuelled when he was stricken with a stone in the middle of the synciput or fore-part of the head about the mold In the seuenth EpidemiÏn In the History of the sonnes of Phanius and Euergus who were wounded in their heads In such saith hee it happeneth that they fall to vomiting and Two thinges gathered out of Hippocrates suffer Convulsions and that in the left parts if the right side be wounded and in the right if the left Wherefore I gather out of Hippocrates these two things First that Convulsion doth not alwayes follow but onely when there is suppuration made or whilst it is suppurating or when there is a great inflamation Againe that all that are wounded doe not suffer Convulsion but the most so that it it not perpetually or vniuersally true that if one part be wounded the contrarie part is conuelled To assigne the cause of the first Convulsion it is not hard for if the right temporall Why one teÌporall Muscle is convelled when the other is wounded Muscle be wounded or resolued yet doth not a Convulsion properly so called primarily and of it selfe fall vpon the opposite Muscle but onely by euent because all the Muscles are either Antagonists that is aduersary or Congeneres that is a Kin if they bee Congeneres then the resolution or section of one causeth the Convulsion of the other but if they be contrarie or aduersary so that their motions succede one the other then one of them perishing the other is necessarily taken away For if the muscle which extendeth a part bee cut the part will indeede be bent but it will so alwaies remaine because it can no more be extended and so the Convulsion is accidentary and improperly so called But the Nature of the other convulsion which is of the rest of the parts of the body not of the head alone is much more obscure notwithstanding Hippocrates in the places before quoted seemeth to acknowledge the cause to bee the malignity of the pus or The cause of opposite convulsion is a malignant quality matter which launcing the Membranes which are of an exquisite sense and pricking the originall of the sinnewes stirreth vp a depraued motion Now there passeth from the wounded part into the sound part sometimes a breath alone somtimes a portion of the malignant Ichor or humor The breath vapoureth away thorough insensible passages but how the Ichor or thin humor shoulde passe from the wounded part to the opposite side it is not easy to declare It must needs be either transmitted or must fall downe or be Propagated or finally Expressed How the Ichor is carried out of the scund part into the offended No man will say it is transmitted out of the wounded part into the sound because the weaker part doth not vse to exonerate it selfe into the stroÌger neither doth it fall down because all such sinking downward is perpendicular that is directly downeward for it followeth the motion of the humour which motion seeing it dependeth vpon the Elementary form as Philosophers conclude it must be right and simple wherefore it is either propagated or expressed and both these I heere acknowledge It is propagated if it abound in quantity if the substance of it be very thin if the quality bee very sharpe so Choler which is of Temper exceeding hot and raging when it breedeth an Erisipylas or Saint Anthonies Instances fire in the inward parts diffuseth it selfe sometimes euen to the outward parts also So saith Hippocrates in a Squinsey of the Larynx or throttle both the neck and top of the Chestare Hippocrates very red per ãâã ãâã ãâã ãâã ãâã that is by consequence or succession What therfore shal hinder the diffusion of a thin Ichor through the whole membrane if the inflamation bee come to his height But if there be not that plenty of Ichor that it can be propagated yet may there be made an Expression of it out of the right side into the left and often there is from lower partes to the vpward a ãâã ãâã ãâã ãâã ãâã that is a Compression Nowe Expression is made by compression Compression by suppuration which whilest it is a making doeth distend the neighbour parts because the woorking or boyling humour occupieth a greater place and hence come paines and Agues in the time whilest the Pus or Matter is in confecting and therefore Hippocrates sayeth that convulsion is especially then induced when suppuration is a making In Puella Omilaea it is likely that the Ichor was not diffused but expressed out of the wounded part into the part opposite It may happen that a very little as it were a droppe Puella Omilaea of the Ichor may moue a convulsion as also a venomous vapour by goading the membranes of the nerues which are of most exquisite sence VVherefore the humour which breedeth the convulsion is oftentimes expressed or propagated from the diseased into the sound part neither is it necessary alwaies that an Ichor should be expressed or propagated it is sufficient if a malignant ayre breath out of it But here we obserue two things very obscure and intangled First how the Ichor can Two obscure questions passe out of the wounded side into the contrary seeing that the braine is distinguished into the right side and the left by a proper midriffe of his owne and that exceeding thick which is a
that the Nature of Hearing was aiery Mundinus saith there is an audible spirit in the cauity of the Stony-bone which is the Mundinus instrument of Hearing Carpus thus The implanted aire receyueth the species or formes which are brought Carpus to the Sense of Hearing Varolius The included aiery spirit is the proper instrument of Hearing Varolius Coiter Archangelus Coiter This aire is the first and principall organ of Hearing yea a part of the Soule Archangelus It is the most principall instrument of Hearing which the Faculty vseth in the perception of sounds and voices and in iudging of them Aquapendens The office of this aire is to receiue outward and externall sounds so it is the principall author of Hearing Aquapendens Placentinus It is the matter which receyueth the sound the Medium where-through it is transported For after it hath receyued a sound it doth not conceyue it or iudge of Placentinus it as being a thing inanimated now no action of the soul can be performd by that which is not animated Laurentius This Aire is exceeding necessary to the Sense of Hearing without which I can Laurentius scarcely conceiue how we should heare at all but that it is the principal organ of Hearing I could neuer bee perswaded especially because it is not Animated but rather I beleeue it to be an internall Medium Finally our Authour Bauhine setteth downe the vse of it in these tearmes This Aire the faculty of Hearing vseth as an internal MediuÌ for the susception and transvection Bauhine or transportation of Soundes and Voyces to the Auditorie nerue by it to bee discerned like as in all the instruments of the other Senses there is required a double Medium the one outward the other inward Inward as in the Sight the watery humour in the Taste the spittle in the Smell the spongie bones in the Touch the skinne is the internall An inward an outward Medium Medium although I know Laurentius would haue it the Cuticle in which the formes or Ideas of things are separated from the things themselues and so naked are transported vnto the first Sensator In like manner the implanted ayre is gathered in the inward eare to receiue the abstracted formes of the Sounds and to transport them or conuey them vnto the Sense Againe as in all the instruments of the Sences the internall Medium is distinct and a That it is not the chiefe organ of hearing differing thing from the principall Organ to which the action particularly belongeth as in the Organ of Sight the waterie humor is thought to be the internall Medium but the chrystaline the principall part receiuing the representations but not iudging of them so in the Hearing the internall Medium is this implanted Aire but the principall part is the Auditorie nerue which yet doth not iudge of the Idea but conducteth it to the braine that is to the first Sensator CHAP. XXV Of the manner of Hearing and of the Nature of Soundes COnsidering that to intreate of the manner of Hearing belongeth rather to a Phylosopher then to Anatomists wee will be but briefe herein yet somthing we thinke good to say because the structure of the eare was for the most part vnknowne to the Ancients The Eare is the instrument of Hearing and the action of the Eare is the Three things required to Sensation Obiect Definition of a Sound Medium Sense of Hearing vnto this Sense there are three thinges required an Obiect a Medium and an Instrument The Obiect is that which is audible that is all Sounds A Sound is a quality yssuing out of the Aire Coiter addeth or the Water beaten by sudden and forcible collision or concurrence of hard and solid bodies and those smooth concauous and large This definition we will labot to explaine in this following discourse The Medium is eyther Externall or Internall The Externall Medium according to Aristotle is Ayre or Water but in water the Sound is but dull as a man may perceiue when his head is vnder water yet they say that Fishes can heare in the water very well as they can assure vs that vse in the night time to fish for Mullets And although the water going into the water doe make a Sound yet this Sound is made in the Aire and by the interposition therof though it be made by the water The Internall Medium is the implanted Ayre concluded within the dennes or cauities of the Eares The Instrument although we may say it is the whole inward eare furnished 3 3. Instrument with his cauities and other particles aboue expressed and although that generally the Philosophers and Physitians doe determine that the inbred Ayre is the especiall and proper Organ of Hearing because as in the Eie the Chrystaline receiueth the Obiect that is the Light so this in-bred ayre receiueth the Sound Yet we are of opinion that not this ayre but the auditorie nerue is the principall instrument For wee thinke with Galen that not onely the alteration or Reception which is made by the in-bred ayre is the Sense of Hearing but also the dignotion or iudgement of that alteration VVherefore Soundes and Voyces are transferred by this ayre to the Auditory nerue as vnto the substance that is apprehensiue and from thence to the common Sense where they are exquisitly iudged off For if they must bee knowne and perceiued then must they touch some substance indued with Sense because all action is by contaction Now the Sensatiue faculty is not transported out of the bodie and therefore it was necessary that the Sound should apply it selfe to the Eare. The Sound is generated of hard bodies mutually striking one another as of the Efficient cause for soft bodies doe easily yeeld not resisting the force that is offered vnto them How sound is made and is receiued in the ayre as in his matter this Aire accompanieth the Sound and carryeth it as it were on his wings for as the ayre is mooued so also is the Sound carried as wee may perceiue by a ring of Belles farre off from vs for when the winde bloweth towards vs we shall heare them very lowd again when the ayre is whiffed another way the sound also of the bels wil be taken from vs. So also when two hard bodyes are smitten the one against the other we see the purcussion before we heare the sound for we do not heare the sound before the ayre that was moued do bring the sound with it to our eares neither is that motion made in a moment but in time and is carryed swifter or slower as the percussion of of the resisting bodyes was more or lesse vehement and quicke for this the Phylosopher requireth in sounds and consequently the repercussion or repulse of the ayre So wee see in a Drumme if the skin or Vellam be moist and laxe either they will not sound at all or they make but a dull noyse The
hard body that might alwayes stand open for egresse and ingresse of the Ayre For saith Galen if it had beene made of flesh or a membrane the hole of it would haue falne and the passage should not haue bene so free for the breath and so the body haue beene depriued not of voyce onely but of life also because the respiration would haue bene intercepted If it had bene bony the hardnesse thereof would haue pressed vpon the gullet and so haue hindred diglutition or swallowing beside the very weight would haue drawne downe Why not bony the tongue and the bone Hyois and hindered their actions it would haue needed great muscles to haue moued so heauy a body which must haue taken vp a greater place then in so narrow a roome could be allotted to them And if the bones had beene so fine and thinne that all these inconueniences had beene preuented then it would haue easily bene broken being placed outward for bones will not yeeld as gristles doe I know well that Columbus is of opinion that it is bony in growne men which hee auoucheth vpon his owne dissection of innumerable bodyes those are his words although Columbus opinion that it is bony he confesseth that in young children it is grystly as not hauing attained his hardnesse and soliditie One argument also he addeth which is that the substance is medullous or marrowy as he hath often found in which one thing bones differ from grystles He also reprehendeth Galen for cutting vp Apes and not obseruing that their throtles were bony and Vesalius for shewing the Throtles of beastes in his publike dissections But Fallopius whom we esteem the more oculate Anatomist saith that sometimes he hath found the first and second grystles bony in very old men yea sometimes before extreme old age but the third and the fourth grystles saith he I neuer saw bony neither can I approue of their opinions that thinke the Larynx is bony and not grystly vnlesse it be imperfect because Nature intended it to be bony For saith Fallopius if this were so then we must confes Disproued by Fallopius that no man hath the instrument of his voyce perfect till he come to bee old or striken in yeares which must not be granted Of the same mind also is Laurentius Bauhine proceedeth further to prooue it grystly on this manner It is the instrument of the voyce and therefore there must be a proportion betweene the ayre that is beaten Otherreasons why it must be gristly the body which beateth it that so it may resound for the forming of the voyce for the voyce is nothing else but a percussion of the Ayre And although sounds doe arise from hard bodyes not from soft as a sponge a locke of wooll or such like for that the Ayre is not broken vnlesse it light against a solid hard and smooth body yet it must not bee perfectly hard for such a one doth not readily cut the ayre but ouerturns it Nor too soft for then it yeeldeth and maketh no resistance and therefore cannot make any sound Such a body therefore which yeeldeth moderately and beateth the ayre gently is the cause of the voyce now such a body is a gristle Finally it was made gristly saith Galen in the fourth chapter of his booke of the dissection of the instrument of the voyce that it might be a fit foundation for the other parts whereof the Larynx is compounded and that the Muscles might better arise therefrom and be implanted thereinto But it was not fit it should be made of one entire gristle without any articulation Not of one gristle so immoueable for then it could not haue bene either shut or opened dilated or contracted It was therefore made of many annexed one to another and hauing motion not Naturall such as is in the Arteries but voluntary depending vpon the will For the chiefe vse of it being in inspirations and exspirations it was meete we should be able to moderate it at ourpleasures add hereto that being the instrument of the voyce to admit or expel our breath it was more then necessary we should haue a voluntary command ouer it To this purpose Nature also furnished it with muscles and them with nerues for motion veines for nourishment arteries for life and membranes for their strength She added also glandules to keep them all moyst It is made of 3. gristles saith Galen we say 4 so doth Fallopius diuers others For the motions of the Larynx they are double that is wherby it is dilated and constringed shut The number of the gristles opened and therefore there was neede but of two articulations each of which serue each motion So that the dilatation and constriction is made by that articulation which is betwixt the first gristle and the second The opening and shutting by that which is betwene the second and the third The Muscles of the Larinx are either common or proper the common Muscles are sixe that is three paire The first paire are called Bronchij Tab. 15. fig. 7. xx because they The muscles cleaue to the rough Arterie The second paire are called Hyoetdet or rather Hyothyrocidei Tab. 15. fig. 3. h. The third paire are called Oesophagei Tab. 15. fig. 7. ll The proper Muscles are ten or fiue paire of which sixe do dilate and foure do constringe Some of these are placed forward some backeward some without some within Table 15. figure 3. sheweth some Muscles of the Larynx with a part of the Nerue Figure 4. sheweth all the proper Muscles the Clefte the Fpiglottis or After-Tengue and the Gristles Figure 5. sheweth the backe part of the Larynxe with the Muscles separated the Gristles and the Epiglottis Figure 6. The foreside of the Larynx with some muscles Figure 7. The transuerse Muscle of the Gullet also two Common Muscles together with the Recurrent Nerues TABVLA XV. FIG III. FIG IV. FIG V. FIG VI. FIG VII The first paire we cal the forward Crycothyroidei Tab. 15. fig. 4 s but in the sixt figure the one is separated the other remaineth in his proper seate The second paire we cal the backward Crycoarthenoidei Tab. 15. fig. 5 I The third paire are called the laterall Crycoarthenoidei Tab. 15. figure 4 r The fourth paire are called the Internal Thyroidei or Thyroarythenoidei Table 15. fig. 4. c The fift paire are called Arytenoidei Tab. 15. fig. 4 and 5. g The larger description and vse of these muscles looke for in the booke of muscles We wil come to the gristles of the Larynx which we wil handle particularly in this place because they make this notable instrument of the voice and touch them but by the way in the discourse of gristles The Larynx therefore consisteth of three gristles say the Ancients of four say manie of the latter Anatomists and we may so esteem them one called Thyroides the other called Crycoeides and the third Arytenoides which is double These gristles
is bound to the sides of the third gristle and betwixt it and the gristle especially at the basis there is a little Fat growing It is lax that it may more easily be incurued and turned vpon the Larynx and be mooued in deglutition or swallowing in an acute and graue voice vpward and downward And it is Why they are laxe crasse somewhat hard also and dense because by that way meate sometimes halfe chewed hard and in great gobbits must passe of necessity Some there be which thinke that this Membrane is increased with fleshy fibres and that it becommeth a musculous membrane both in men and beasts to help the lifting vp of the Epiglottis which Fibres are compassed with a little skin both outward and aboue least it should be hurt in the passage of the meate The internal Coate or Membrane which is more crasse in the cauitie of the Larynx The Inner coate or Throttle then it is in the pipe of the Artery is soft stretched and slipperie beecause the cauitie was to be made polished and smooth but where the cleft of the Larynx doth close this Membrane on both sides is by often compressing of it when wee holde our breath made more hard and callous and with the substance doth change the colour waxeth more white But of this Membrane we haue spoken somwhat before in our History of the Rough Artery Concerning the vessels also and the Glandules of the Larynx we shall speake in their proper places CHAP. XXXVIII Of the sound and the voyce IT is sufficiently manifest by that which we haue said that the voyce is an action of the Larinx and that it is the instrument of the voyce and that How a voice is made the glottis or whistle is the first and immediate cause of the voyce and this is Galens opinion wherefore we will discourse a little of the voyce The voyce therefore according to Aristotle is a certaine significatiue sound of a liuing creature or as Galen defines it the voyce is the Ayre The definitioÌ of a voyce strucken and a sound is the percussion of one body against another in some other There be therefore three things required to the effecting of a sound to wit two seuerall bodyes which doe mutually strike one another the ayre in which the purcussion is made which ayre is beaten and broken betwixt the two bodies But that these bodyes thus mutually knocking one another may effect a sound first What things aÌre required to a sound The bodyes must be hard it is required that they be stretched by which tension or stretching they are somewhat hardened therefore Aristotle supposed that they ought to be hard for a sponge wooll may mutually strike one another and yet no sound be made But if you say that sounds are oftener made by hard bodyes yet it is true also that sometimes they are made by soft bodyes for if you ioyne your lips together a kind of whistling may be heard but this proceedeth from their tension whereby they thrust out the Ayre by compressing each other Moreouer they ought to haue a broade and plaine superficies for two needles striking Broade and plaine one another doe make no sound Againe the percussion ought to be vehement and quicke for if you gently put your hand to any thing no sound is heard But if besides these And polished for the better sound bodyes be polished and concauous or hollow and of a solid and ayry matter such as brasse and glasse is then the sound will be greater more plaine and delightsome which may bee shewed in bels and musical instruments for such bodyes containe a great deale of ayre in them which airy when it is moued and seeketh a vent doth euery way strike about the sides and euery way causeth a resonance or resounding Now seeing a voyce is the sound of a liuing creature or a certaine species or kind of What is required to a voyce sound there must be euen so many things required to it as a sound Namely the aire for the matter the bodyes which by compressing the ayre doe as it were breake it for the efficient cause we may adde the place which is the head of the rough Arterie The ayre expired The ayre which is required for the forming of a voyce is that which we returne by expiration and this is the matter for the generating of a voyce for that which is inspired is prepared for the refreshing and nourishment of the heart and Inbred heate Wherefore a mans voce is so long continued as the expiration endureth and when it fayleth the voyce vtterly ceaseth Now this expired aire is broken by by the ayry instrument and so the voyce is formed at this breaking and where it is broken there percussion doth forthwith follow But it may be demanded which of the ayry instruments can strike and presse this ayre The Chest and the lungs do not make this voyce because their motions be Diastole By which of the spirituall instruments the ayre is broken and Systole or dilatation and constriction which make no voyce Neither is it the pipe of the Rough Arterie or the greatest part of the weazon because it wanteth muscles wherefore it cannot perfect the voyce which is a voluntary worke Moreouer if you cut the weazon below the Larinx or head the creature will yet expire It is broken by the throtle and why freely but he will not vtter any voyce and if againe you bind this incision the voyce will returne Neither is it the nosthrils which is the cause of the voyce because they are onely passage nor the mouth because it is onely a receptacle nor the tong because they which be dumbe haue their tongs and respiration sound so they which haue their tongue cut out doe yet vtter some kind of voyce It remaineth therfore that amongst the ayry instruments onely the Larinx or throtle is it which is as it were the shop or worke-house wherein the percussion is made which the fabricke and structure of it do sufficiently shew For it hath Muscles which are necessarily required to the effecting of a voyce which is a voluntary action It hath also nerues which affoord the motion Gristles also which are hard bodyes broade smooth polished and concauous or hollow vpon which the ayre may easily be broken constringed and compressed and therwithall resound It hath also a cleft which is requisite vnto the breaking of the ayre that so a sound may be made For this breaking of the ayre cannot be done vnles it passe through by some straight narrow way How this aire is broken This Elision or breaking is made through the cleft when it is constringed and angustated or straightned by the articulation of the Arytaenoides or Ewre-gristle and the Muscles Wherefore Galen writeth that a voice cannot be made vnlesse the passage be straite neyther can that passage be well called straight vnlesse it tendeth by
absurdities which would follow there-from Should not there bee a penetration Penetration of bodies impossible of bodies For the light doth penetrate all the parts of the perspicuous body and yet the nature both of the light and of the body is preserued whole and entire Seeing therefore that nothing is more impossible then this penetration of Diameters as the Mathematicians auouch it is also altogether impossible that light should be a body Now that we know what this light is not it followeth that wee make inquiry what it is which that wee may obtaine wee will make a reduction into the highest genera or kindes which are two For whatsoeuer doth exist in the whole Vniuerse is either a substance or an accident A substance this light cannot be for it doth not subsist by it selfe but if the lucide or What light is Euery thing is either a substance or accident bright body be remooued the light is also taken away neither can it be sparated from the lucide body Moreouer no substance of it selfe is vnder the perception of sense but light is by it selfe perceiued by the sight and this no man can deny because it is neither knowne by Touching nor Tasting nor Smelling nor yet by Hearing notwithstanding it is knowne it remayneth therefore that the sight doth iudge of it and yet it is not therefore the obiect of Sight as we haue before shewed Seeing therefore the conditions of a substance doe in no sort agree to light it is necessarily inferred that it is an accident which notwithstanding many vncertain wits and ignorant do deny grounding themselus vpon this argument That if it were an accident then light would mingle it selfe with light in the same subiect but it is not mingled for there Obiection doth some distinction appeare betwixt the light of the Sunne and of a candle when they are both together Secondly they produce an example of two candles which make two shadowes out Second argument of one darke body but if the light of the one should be mingled with the other and so bee made as it were one they would also make onely one shadow of one body But it is not so as they say For that the light of the Sun is not mingled with the light of a candle doth not happen because it is no accident but because these two lights are not Answer to the first The light of the Sun is not ioy ned with the light of a candle of the same kinde for the one proceedeth from a body more pure and simple the other from a more impure and materiall substance so that it seemeth after a sort mingled with smoke and as a pure thing vpon an impure rideth aboue and remaineth distinct least that which is immaterial should be mingled with that which is materiall so it is impossible that that the accidents of an immateriall thing should bee mixed and confounded with those which belong to a materiall body and this is the reason why the light of the Sunne is not mixed with the light of a candle That which they add of two candles doth require another Solution for the light of Answer to the second two candles is of the same kinde but I vtterly deny that they are not at all mingled if this word mingled be rightly vnderstood for any mixture or confusion for the light of one candle cannot be discerned from the light of another but onely by their shadowes and for this I referre you to your senses for the triall because we treate of a sensible matter for take two candles and shew me the light of the one and of the other thou shewest the shadowes and why because thou canst not discerne the lights one from another But the reason why two shadowes do appeare is because that the lucide bodyes doe Why there be two shadowes of two candles together send foorth their lights by right lines and though their light bee mingled yet they keepe the rectitude and streightnesse of their ownelines When therefore a darke place is opposite to two lucide bodyes it is of necessity that it send foorth two shadowes not that the shadow is formed of the light but because the darke place is illustrated onely in that part The shadow is not from the light from the darke body where against the lucid body doth directly shine otherwise hindring the light that it cannot reach vnto the backe thereof which therefore casts an obscure shadow So in the time of the Eclipse when the Moone for want of light seemeth to faint away this hapneth because the light of the Sunne cannot attayne vnto her according to his wonted manner be reason of the interposition of the earth betwixt them For that obscurity which is perceiued in the Moone is the shadow of the earth for if the shadow it self should proceed froÌ the light then at noone day when the horrizon is perfectly illuminated there could bee no shadow at all because there is no reason why it should be made rather on the one part of the obscure body then on the other nor why the light should obscure or cast a shadow from one part of the darke body rather then from the other But to the matter I say that the cause why there remayne two shadowes although the lights do mixe together is the streightnesse of the lines whereby the light is sent from a The streightnes of the lines is the cause why there be two shadowes lucide or bright body into a darke so that it alwayes leaueth the hindpart thereof darke whence the shadow commeth And that this is true it is hereby manifest because the shadow is mooued according to the motion of the lucide body as also after the motion of the darke body which casteth the shadow So that alwayes there is a shadow at the backe part and that which lieth opposite by a right line against the lucid body is alwaies enlightened Yet these two shadowes will not be so obscure as if there were but one because either of them is much illustrated by the light of the other lucid body by which it is not produced And so much of the nature of Light QVEST. XXXI Of the difference betwixt Lux or Light it selfe and Lumen or Illumination THose which do peremptorily persist in the defence of the intentionall or That they differ in kinde imaginary essence of light hold that Lumen or the Illumination and enlightning is a species or kinde of that we call Lux or the Light For as the colour and the species do differ in kinde so in like manner dooth the light it selfe differ from the Lumen or enlightning because as colours by their species becomme sensible so the light is seene by the illumination of it as by his species or forme But we consent not with them for if light were seene by illumination then this illumination would not fall vnder the Sense for the species of sensible thinges are
not themselues perceiued but they are that whereby the obiects do moue the Sense This opinion improoued seeing then the Lumen is seen by it selfe it cannot be that the Light should through it attaine vnto the Sense But they further obiect that the Lumen or enlightning is in a tralucent bodie and the light or Lux in a darke bodie and that therefore they differ in specie or in kinde one from Obiection another But I answere that it is not so indeede we grant that the Lumen is in a tralucent or bright bodie but we confidently denie that the light is in a darke bodie for it is also Solution in a tralucent body yet in a subiect more dense and darke then that of the Lumen for the light it selfe is more darke then the illumination therefore saith Arist. it doth determine or limit the sight whence it hath the name of a colour For hee calleth light white in the booke De sensu sensili and also in the fourth chapter of his first booke of Meteors hee calleth the Sun white But the matter is cleere of it self for we perceiue that our sight is terminated in a flame in the Sun or in the Moon neither are any other colours brought vnto vs through them But it may be obiected that light seemeth to be permanent and abiding in the subiect but the Lumen is not except in some cleare bright body I aunswere it is true but Obiection Answer yet this doth not argue a specificall difference for as the heate being proper vnto the fire doth abide therein and the other heate which is produced from this dooth vanish when the fire is remooued from it yet they differ not in kinde so neither doth Lumen or enlightening differ from Lux or the fountaine of this Illumination But there be many reasons why they do not differ in kind one from another For sometime the Lumen or illumination dooth assume to it selfe the nature of Lux or Light So the Moone hath light which is manifestlye nothing else but the very enlightning of That Lux and Lumen do not differ in kind the Sun But do they not at all then differ I say they differ yet in the Planets not truely but onely in respect For example the Moone as it doth enlighten the earth hath Light but as it receyueth this light from the Sun it is onely an illumination and hence it is that some illumination hauing a conuenient dark body opposed to it will becom light send an illumination out of it selfe But if you let it bee without a darke body it will be onely an illumination Euen as the Elementary fire in his proper place is commonlye called Lumen and yet is not seene because it hath no darke body that so it may transmit her illumination to vs so that light is no other thing but a condensed illumination yet not so Why the elementarie fire is not seene that it doth degenerate into a colour Moreouer they differ in the subiect For this Lumen or illumination in his proper subiect is Lux that is a Light but being without it it is a meere illumination that is Light is properly called that which is in a lucide or bright bodie as in the Sunne and in other Starres but illumination is that which is produced from the light so that in the sun there is not illumination but light and in the aire there is no light but Lumen or illumination onely QVEST. XXXII That colour is the Obiect of Sight ALL the Authors which euer writ of the Sight haue determined with one consent that colour is the proper Obiect thereof herein following Colour is the proper obiect of Sight the steps of Aristotle who hath beene their leader and guide For in the beginning of the seuenth Chapter of the second book de Anima he writeth on this manner That which is visible is colour and this colour is that which is in it that is visible And it is visible per se or by it selfe Arist authority that is to say it hath the cause within it selfe which makes it visible Where he not onely describeth the common Obiect of Sight but doth presently after restraine it vnto a proper Obiect to wit that which hath the cause of visibility if I may so say in it selfe but the cause of visibility is to bee able to mooue the perspicuum or tralucent body that is to imprint his Species in the perspicuum by the meanes whereof the Sight is moued and therfore he addeth immediatly these words All colour is motiue or able to mooue that which is actually tralucent and this is the Nature thereof If therefore the colour doe by it selfe moue the translucet body which is the proper cause of visibility it must also bee accounted necessarily for the proper Obiect of Sight For neither illumination nor light nor any other thing by it selfe can moue this Sence vnlesse in some part it be answerable vnto colours and then the effect is neuerthelesse due vnto the colour Adde hereto that the proper Obiect of Sight must be of that nature that in it the Sight may be determined and may rest to forme the visiue faculty and wherein if neede Another reason to proue it require more accurate inspection it may stay and rest it selfe But no such thing can bee found in the whole frame of Nature besides colours Againe by the Obiect of Sight all mixt bodies doe become visible but this is accomplished neither by illumination nor light nor by any other thing but onely by colours and therefore they are the proper Obiect of Sight It is true indeede that things are made visible in the light yet not by the light that is light is no sufficient cause of vision because it is not able nor apt to moue the tralucent body but onely the forme of the perspicuum for when we say that colour is able to moue the perspicuum we doe not vnderstand that it is the Act of it but that it affects and moues it by a visiue species and this is peculiar to colours alone Lastly all things which be visible do fall vnder the sight of the Eyes by the accidents 3. Reason which are in them after the same manner whereby wee attaine to the knowledge of any thing by another quality but neither illumination nor light nor any thing before mentioned is in visible things but onely colour therefore wee knowe not thinges by them but by the colour Seeing then that the obiect of Sight ought to be such that thereby we may come vnto the knowledge of visible things none of these but onely colour is to be accounted the obiect of Sight for this is in all things and doth immediately follow the miston of Elements I might adde that in euery obiect there are diuers species to be required as contrary intermediate The variety of kinds is required in euery thing and some alike because there
is no election choyce or dignotion of one simple thing But there are no differences of Illumination nor Light nor of other thinges which wee haue rehearsed much lesse are there contrarieties For illumination doeth not truely differ from illumination nor Light from Light neyther is illumination contrary to illumination nor Light to Light but there are diuers differences of colours and one colour is contrary to another not those therfore but this to wit colour is the obiect of sight QVEST. XXXIII Whether Colour be Light BEcause Light as wel as Colour doth determine the Sight and hath in it selfe Of one faculty must there be one obiect a cause of visibility hence some thinking that there ought to be but one obiect of one knowing and discerning faculty haue esteemed Colour Light to be of the same Nature But this cannot bee for all Colour is not Light neither is all Light Colour whereas if they had beene of the same Nature they might haue beene conuerted reciprocally But they vrge thus Euery thing which is seene is colour but Light is seene therefore Light is colour I answere to bee seene may bee vnderstoode two wayes first commonly and improperly so as euery thing both colour and that which is proportionable thereunto is sayde to be seene And so Aristotle taketh it in the 2. Booke de anima and his Chapter de visu where in the beginning he sayeth That which is visible is colour and that which is without name as if he should say That which is proportionable vnto colour and after this manner Light is seene and yet is not therefore a colour because that on this manner many things may be seene which are not colour but onely proportionable vnto colour Secondly this word Seeing is taken properly and according to this acception nothing can be seene besides colours But they add yet further that the same effect belongeth to the same cause but whitenesse Obiection and light do performe the same effect for a white colour doeth dissipate the sight and weary the Eyes and the same effect doth the light worke wherefore light and a white colour doe not differ But we deny this argument For though there be great affinitie and likenesse between whitnesse and the light as also betwixt blacknesse and darkenesse yet no Identity nor vnity of the species or kind doth hence ensue for if the case were so two lucid bodyes would produce colours of two kinds in one and the same darke body because they can neuer shine equally and alike but to shine were to send forth a colour Againe when the light faileth that is when darknesse begins to come first a greene colour then a purple and so other intermixed colours must bee induced vppon the darke body till at length it attaine vnto the quite contrary colour to wit blackenesse euen as the light doth mediatly and by degrees degenerate into darkenesse But nothing can be more âbsurd then this for wee see that a white colour remaineth white vntill the least part of it may bee seene yea it abideth white til it be so dark that we can see nothing all colours are taken away from our eyes Others with more shew of truth haue vndertaken to perswade that colour is Lumen or an That colour is an illumination illumination which opinion they strengthen with no small arguments First because when this illumination is absent colours cannot be present and againe at his arriuall or returne they are generated in the bodyes But this argument is of small force for Lumen or illumination doeth not generate colours in bodies neither when it departeth doeth it take them away but is onely the cause wherefore they are rather sensible when it is present and being absent they are not seene The reason is because without this splendour colours cannot mooue the tralucent bodie and so the night doth not take away the colour but the images of it which are as it were the deputies or instead of the colours but the reall colours which are by themselues visible doe remaine if not actually yet potentially Yet they vrge further that we see by experience that the cloudes by the diuers irtadiation or glittering of the Sunne sometime are of a white and sometime of a red colour as also is the Rainebow for which cause also we see the Sea sometime to waxe purple coloured sometime to become gray and a farre off to shew white and at hand blacke Finally the necks of Doues and the tayles of Peacocks doe wonderfully varry their colours by the diuers aspect of the Light But none of these are thus indeede and in trueth but doe so appeare by reason of the vehement splendor of the Sunne or of the leuity of the coloured bodie whereuppon the Sight is somewhat hindered that it cannot discenrne off and know the reall colours as they are Againe this hapneth not only from the direct or indirect irradiation of the Sunne but also from our beholding of the coloured thing from on the right hand or from on the left forward or backward For it is greatly to be respected whether the shadow of the coloured thing bee on our side or on the opposite and therfore according to the motion of the Peacocke so the colour of her trayne seemeth to be varried which thing Painters when they goe about to Limne any picture doe diligently obserue marking the place wherein the life is placed to wit in what part it doeth receiue the light Moreouer they consider the entraunce into the place where it is that they may resolue on what part they may best behould it well knowing that both our eye and the light should bee well disposed vnto the A good obseruation of Painters right perception and discerning of the reall colour For if a well painted picture be placed in an inconuenient place his forme will not appeare artificial but deformed and disordred not that it is so indeed but that it onely appeareth so by reason of the inconuenience of the place And thus also it is with the colours of Peacocks so that hence wee are taught that the illumination doeth not alter the colours but the disordered scituation of the coloured body and of him which beholdeth it are a great cause of the variation thereof QVEST. XXXIIII That the pure Elements are not coloured of themselues APerspicuum or Tralucent bodie being without all darknesse can neuer be so condensed that a colour should arise therefrom and therefore the simple Elements yea and the heauen it selfe haue absolutely no true colour for though the aire may be so condensed that it may degenerate into Water The pure Elements are not truly coloured yet it will neuer attaine vnto a colour no nor the earth it selfe nor yet that which is more condensed then the earth They therefore bee in an error which ascribe whitenesse vnto three Elements and blacknesse vnto the Earth Indeed perspicuitie and transparencie may be allowed to these three and a
kinde of darknesse to the earth but no colour at all Notwithstanding they prooue that colours do agree vnto the Elements Obiection especially simple colours as white and blacke because they be simple and as a mixt bodie is made of the mixture of the Elements so say they from the mixtion of white and black mixt colours are generated And this is their argument That which agreeth to any thing by participation doth also agree to it by essence but both extreme colours and those which be intermixed do agree vnto mixt bodies by the participation of the Elements whence they conclude Resolution that it is necessary that simple colours that is white and blacke do essentially agree vnto the Elements To which we will answere by denying the maior proposition for many things do belong to a bodie by the participation of another which may not bee attributed to that body as it is absolutely considered So to the Elements which are here with vs very turbulent and confused many thinges doe agree which no man of vnderstanding dare assigne vnto the simple and sincere Elements As for example Our fire which is nothing else but a certain kindled and flaming smoke is coloured perspicuous and bright yet the elementary fire we imagine to be pure most subtle from which as from a Fountaine ours dooth flowe yet hath none of these grosse qualities which our fire hath For being exceeding subtle fine it hath no solid substance admixed with it and therfore is not affected with any colour neither is it lucid and transparant For colour consisteth in such a bodie as doth determine the sight but light doth not shine in a subtile and thin body but in a dense or thicke body we grant therefore for the present that in mixt bodies colours do result or arise out of the concursion of the Elements yet it doth not thence follow that elements being pure and not defiled with the staine of other compounded matters should be tainted with such colours as are saide to How the Elements generate colours be in the extremities of bodies as accidents are in the subiects because the second qualities arise from the first which to ascribe to these simple bodies wer very eroneous Wherfore the Elements do not primarily generate colours in mixt bodies but secondarily that is not as they reteine their proper Nature but as they lay it aside and so do conspire into the nature of the mixt bodie For the Elements cannot concurre in one and so make a mixt body vnlesse they suffer an alteration both according to their substance and according to their quality so they do as it were put off their proper being or essence that by this mutuall embracing and coniunction they may produce a compound body If therefore they neither reteine their substance nor their first qualities which the ancients esteemed as their essential forms how should they reserue entire to themselues those colours which are their second qualities that the colour of the mixt bodie should proceede from a confluence of the colours of the simple Elements wherefore colours do belong to mixt bodies primarily and by themselues that is essentially and not by participation and so we will passe by this argument not medling with the sophistry of their Sylogisme which euery one that runneth may perceiue QVEST. XXXVI Of the generation of Colours and of their forme WEe haue determined already that true colours are produced from the Elements mixt among themselues and not from their first qualities to wit the The originall of Colours heate cold humidity and siccity as some haue thought though indeed almost all second qualities do consist of these but colours doe arise from the essentiall forme of the Elements from which forme as it were a proper accident they are deriued that is colour dooth arise out of the perspicuity and opacitie of the elements proportioned together For three of the Elements be perspicuous the Fire the Aire and the Water yet so that the Fire is more transparant then the Aire and the Aire then Water onely the Earth is darke when therfore the Earth is mingled with the three other it doth determine their perspicuity and so induceth a colour into the mixt body for their transparency and perspicuity is condensed and made more crasse and thicke so that they cease to be tralucent and do determine the sight and then colour necessarily That which determines the sight is coloured followeth For to terminate the sight in his superficies is to be coloured because nothing can determine the sight but by some colour A colour therefore ariseth from the condensation of a transparant bodie by that which is darke in the mistion of the Elements for when the transparant body by reason of the darke body ceaseth to be transparant it becommeth coloured and in his superficies doth mooue the sight Colour is generated of the mistion of the darke bodie Hence appeareth their errour who suppose a double nature of colour is signified in that definition which we haue giuen seeing Aristotle cals it The extremity or outside of the transparant body for the extremity of the tralucent body is not a color but that which like an accident doth inhere in the extremity or superficies or if you will the extreame outside of the perspicuum or splendent bodie is not the cause of the colour but the colour produced from elswhere doth by his adumbration or circumscription determine the transparant body For the perspicuum or transparant body is that which by reason of the tenuitie VVhat perspicuum is of his parts doth transmit the light and so appear yet doth not determine the sight where therefore the Sight is determined there the perspicuum must end for except it were so the sight would yet proceede further beyond it but the Sight is terminated onely by colour and therefore colour is rightly called the tearme or bond and extreamitie of the Perspicuum Many are of opinion that there be no colours in the darke but onely a kinde of faculty Of the Forme of Colours and beginning where of colours do arise as it were out of a matter illustrated by illumination which serueth in steade of the forme Of which Sect Epicurus was as Lucretius sayth Praterea quoniam nequeunt sine luce colores Esse nisi in luce existunt primor dia rerum Scire licet quo sunt quaeuis velata colore Qualis enim coecis poterit color esse tenebris Lumine qui mutatur in ipso propterea quod Recta out obliqua percussus Luce refulget Againe because no Colour can without the Light appeare VVho shall discerne what coloured maskes the Elements do weare Vnlesse the Light do vnto him their seuerall hewes bewray And what man can the colours blaze which in blinde darkenesse stay Because in Light all colours change and shine as they are smit With the Oblique or direct Rayes which from the Light do flit And hee maintaineth his
Medium for we can see without it nor yet the Aire because we can see Obiects which are in the water and this is the reason why the other Elements are not fit for this function for a true meane must be in the middest betweene all visible thinges but the Elements are not so no nor the heauen it selfe It followes therefore that none of these may be accounted for the meane of sight Nor Simple Perspicuity is the true mean of Vision It is therefore some accident which we must resolue vpon to be this Medium as appeareth by that which we haue saide and all men do with one consent acknowledge this accident to be Perspicuity or Transparancy so that we need not to doubt thereof But because this Transparancie as it is an abstracte and an accident is not sufficient for the performance of this function for that the obiects doe require a certaine definite affection in Not perspicuity but the perspicuous body is the Obiect of Sight the medium that so they may be carried to the Instrument whereby the consent and agreement may bee preserued and that there may bee a Connexion and knitting of the extreames to wit of the Obiect and Organ by the Meane We must therefore finde out what it is that doth assist and helpe this perspicuity And this is nothing but the subiect of it so that we do not admit simply the perspicuity but the perspicuous bodie as it is transparant for the true Meane of the Sight that is not the abstract onely but the whole concrete as it hath perspicuity in it so that wee are to consider in it both his Matter and his Forme The matter of the transparant body is not one and the same but diuers and manifolde The Etimon of perspicuum I say euery thing which is peruious and may be perceiued without obstacle or resistance for the perspicuum seemeth to be deriued a perspiciendo or perceiuing as a transparant body a transparendo because all things do transpare and appeare through it It is therefore nothing else but a kinde of substance not crasse nor dense but thinne rare and subtle and especially apt and fit to receiue the Ilumination and the colours of other things as are the Aire and Water and also many other solide bodies as Glasse Ice and such like as the Philosopher witnesseth in the 68. Text of his 2. booke De Anima QVEST. XXXVII Whether Light be the Forme of that which is perspicuous WE haue taught before that Illumination is the Forme of the perspicuous body Whether the perspicuum perish with the light but because the light doth very easily recede and goe away so that darkenesse doth succeed and easily returne it may worthily be called in question whether at the departure of the light the perspicuous body doth also perish and cease to be and is againe generated with the returne of the Light or Illumination For my owne part that I may speake ingeniously I am perswaded that it is not corrupted wholy but onely after a sort seemeth to perish for whatsoeuer is depriued of his essentiall forme is saide to perish It seemeth therefore that the perspicuous body may bee saide to perish when at the receding of the light darknesse doth ensue which darknesse is The perspicuum is potential in the darke a priuation of that light which was the essentiall forme of the perspicuum I speake of a body actually perspicuous beecause the action or if I may so say the actuality of it ceaseth when the light fadeth yet notwithstanding it remaineth in potentia or in possibility for the enlightning dooth not induce any subtilty or tenuity of the substance and whatsoeuer is thus perspicuous is also potentially perspicuous in the very darke for sometimes darkenesse sometimes light are in perspicuous bodies as Aristotle saith in the 69. Text of the 2. Booke De Anima where he defineth a potentiall perspicuous body But there is yet another doubt of greater waight For because the Light is an accident to witte a quality proceeding from the lucide body how can it bee the forme of the perspicuous body in regard that to bee a Forme of any thing is peculiar to a Substance A Doubt resolued How then can that giue any essence or being to another which hath no essence at all of it owne for the Light hath no beeing of it selfe but doth perpetually depend vpon the Lucid bodie and therefore how should it giue an essence to the perspicuum I grant indeede that Answere the light may bee called a quality of a lucide body yet I denie that it is nothing but a meere accident For all accidents haue their being in some subiect and out of the same are nothing but Illumination though it doe depend perpetually vpon some lucide body The essence of an accident is in another yet it doth exist out of it and doth onely in respect differ from that Lux which is as it were the fountaine of it as before we haue shewed and wee see that this Illumination is diffused through the whole Hemisphere which could not be if it were a mere accident Light is not a meere accident had no proper Essence of it owne for no accident doth spread so farre from his Originall or Subiect VVe say therefore that Lumen out of the lucide body hath a certaine proper being of his owne and in that regard is sayd to be the forme of the perspicuum or transparant body for which cause some call it The imitation or resemblance of a lucide body in a perspicuous medium How the light is a quality But as it is in the lucide body and doth depend vpon it as vppon his originall it is not without some reason called a quality of the same lucide body But some argue against this on this manner That the light cannot be the forme of the perspicuum because it also receiueth the darknesse into it if therefore illumination be the Obiection forme of it then that which is contrary to it to wit darknes would in like manner supply the place of a forme and so one thing would haue two formes But the consequence is false for though the perspicuous body doeth receiue as well darknes as light yet not after the same manner for it receiues the one as his forme he other Solution as the priuation of that forme Light as his Act and darknes as the priuation of that Act. For darknesse is not contrary to light but a priuation of it and indeede no other thing What darknes is but an absence of Light from a subiect which is fit for illumination But Auicen sayth that the Light is not receiued in a perspicuous but in a darke body and Auicens opinion coloured which body when it is outwardly illustrated then hee thinks that the perspicuous body is illuminated and hee would haue this perspicuity to note nothing else but a priuation of that
which hinders the Light then that perspicuuÌ is present when there is nothing to hinder the colour that it might not be illuminated If then the Light bee not receiued in the perspicuous body it cannot by any meanes be the forme thereof But though there bee many learned men of this opinion yet I cannot stay my iudgement Refuted vpon it for some perswasible reasons which mooue mee to thinke contrary For nothing can passe from one extreame vnto another vnlesse it passe by the mean which is betwixt them and it cannot passe through the Medium vnlesse it be first receiued into it Moreouer in a perspicuous Meane there appeare diuers effects of Light for it is attenuated and heated which could not be if the Light were not first receiued into it And by this we may easily gather the insufficiency of Auicens conceite Thus much concerning the difficulties about the Eyes Now let vs come to the Sense of Hearing QVEST. XXXVIII Of the Production of a Sound ARistotle in the first Chapter of the fourth booke and in the sixt Chapter of the sixt booke of his Topicks saith that the knowledge we haue of any species dependeth vpon the knowledge of the Genus Seeing therefore that Why the production of a Sound must goe before the definition the voice is a certaine species of Sound and as it were an ofspring propagated there from it must needes bee that it sauour much of his originall and beginning Wherefore before we come vnto the knowledge of a voyce which is the most particular Obiect of the Sense of Hearing it is very necessary that we praemise somewhat concerning the production of a Sound in generall for by that meanes our knowledge of this Action of the Soule I meane the Sense of Hearing will bee better guided and perfected Wherefore we will first shew you the manner of the production of a Sound Secondly the definition of a Sound Thirdly the differences of Sounds And lastly we will vnfolde some difficulties which may otherwise breede scruple in vs. I know well that in other things the playnest way of teaching is to beginne with a definition but because a Sound is as wee say eus fluxum that is such a being as is then onely existent while it is a doing and in the time of his generation it must needes follow that when the generation or manner of production is sufficiently knowne the nature and definition will bee better vnderstoode Hence it was that Aristotle when hee would deliuer the Nature of a Sound began his treatise at the maner of production so will we insisting in his footsteps which although we cannot attaine vnto yet we will a farre off adore As therefore no sound is made without two bodyes mutually impeaching or offending one against another as euen our Sight and Hearing doe sufficiently teach vs so our 3. Things required to the production of a sound Two bodyes A medium minds also may conceiue that without the mediation of a third thing which should be not onely the medium wherein a concussion is made but also the materiall cause hauing in it a power of sounding materially there can no sound at all by the concussion of those bodyes be produced The necessitie of this medium or third body which must come betweene in the collission of 2. hard bodies which make a sound may be thus demonstrated If two bodies meet one of them must mooue and apply vnto the other Now wee know that motion cannot be made without a medium Againe that this medium or third body must haue the faculty of sounding materially therein is prooued because though two bodyes offend one against another yet if they be sharpe or soft they make little or no sound at all so a Needle against a Needle wooll against wooll doe not sound The reason of the first is because there is no quantity of this intermediate matter to make an impression off the second because though there be a collission yet there is no resistance Moreouer things that are vnequall or rugged doe not sound well neither doth a Many instances to proue that there must be a medium plaine thing make a full sound for the more cauity there is in the body that is beaten so it be proportionable to the violence that is offered the more resonant is the sound Add hereto that sometimes though the collision be with greater violence yet the sound is not so loude for two blockes beaten together will not make so loude a sound as a little bell and when a new peece of cloth is torne a sunder the rash is louder then if two harder bodyes should enterfaire one against another All these instances doe manifestly prooue that there is a third thing requisite vnto the production of a sound which is also the matter thereof This third intermediate body is that wherein the concussion is made be it Ayre or Water or Fire for those three bee not onely fit for the transuection of sound but haue also in them the matter whereof it is formed although not in an equall degree In concussions therefore the faculty of the medium or power of the matter is actuated when it is intercepted and broken betweene two bodyes offending one against another The manner of this interception or fraction is thus when two bodyes strike one against another that which is betwixt them is so vehemently driuen that one part of it cannot orderly The manner of the fraction mooue by succession after another but rather one part preuents another and before the first part hath parted from the place another is driuen vpon the necke of it and so the motion which when it is successiuely made is gentle and easie becommeth now byreason of this inordinate violence tumultuary and troublesome Hence it is that soft acute bodyes make no sound in their collision because the stroke that is betwixt them doth not so disparkle or diuide the intermediate body that there should follow vpoÌ it any interception or fraction whereby the successiue dissipation may be preuented Vnequall bodyes because According to the differences of the former instances in their hollow and depressed parts they diuide the Ayre as it were into parcels doe yeeld a lesser sound Those that are hollow because they gather and close more Ayre which is confusedly shuffled and beaten part vpon part do yeeld a greater and stronger resonance Two blocks beaten one against another do not sound so loud the reasonis because the fraction is not so smart a bell and a clapper because of their hardnesse and polished superficies doe breake the Ayre more suddainly and throughly and so beget a louder and brisker sound A new cloth when it is torne a sunder rasheth louder then the percussion of a harder body because the Ayre which is about it is diuersly distracted into many parts where the manie threds are torne a sunder It remaineth therefore that a sound is made when as two bodyes offending
definitions there is no reason but that a sound may be described sometimes one way and sometimes another to wit either perfectly or imperfectly Againe what hindreth that one and the same thing may not sometimes bee defined One absolute definition of one accident absolutely sometime relatiuely the nature of it being as it were changed vnder the same name or appellation as it happeneth to a sound heere It remaineth therefore that there is but one definition of one thing but if there be more there is but one perfect and absolute or else they be all imperfect and defectiue Againe one definition is conceiued or written absolutely another relatiuely Let it not then seeme strange to any man that one and the same thing according to a diuers acception thereof is by Aristotle diuersly defined as also in the first Booke de anima hee defines anger to be an appetite of reuenge and presently after that it is a Feruour or boyling of the blood about the heart Againe hee describes a house to bee a couer and shelter to defend vs from the violence of windes and showres and also hee defines it to be a worke or building made of Clay stone and wood euen so heere when he describes a sound to be a percussion of one body against another it is not formally defined but by the efficient cause so wee say the Ecclipse is an interposition of the earth that is caused by the interposition of the Earth Others defining a Sound say it is a passiue quality striking the Sense of Hearing But we haue added a third saith Placentinus which notwithstanding I will not Discourse of so fully as he hath done because many things will fall into the following Controuersies QVEST. XL. Of the differences of Sounds WEe are to know when we treate of any subiect first what it is and then how manifold it is wherefore hauing set downe the true definition of a Sounde we will now speake of the differences thereof which differences because they be drawne from diuers Fountaines and Originals they are therefore as The diffrence of a Sounde from the Essence Graue diuers and manifold First in respect of their essence they are thus distinguished Some Soundes continue long others endure but a while Both of these may be thus subdiuided the first dooth either by his long continuance much mooue the Sense or else but a little and this is called a graue base or an obtuse sound But that which is of a smal continuance is diuided into that which either in this short continuance doth greatly mooue the Sense or in the Acure same time doth mooue it verie little and this is called an acute or trebble sound it is opposite to a graue or base Sound And both these haue borrowed their Names from tactile qualities which do properly challenge these names to themselues An acute sound hath his name from a sharpe or acute heate or cold for as these qualities do easily penetrate Obtuse any body so this the Sense which in a short time causeth much Sensation An obtuse sound hath his name from obtuse or dull heate and cold because it dooth much resemble them And by these may be gathered a manifest difference betwixt a Sound and the obiects of other Senses for they all doe remaine in the sensible things when the Sensation is past in which things they actually exist both before and after Sensation but the Sound doeth vanish and goe to nothing together with the perception thereof And hence it was that Aristotle sayd some sounding things were onely in potentia or in power and others in Act c. Againe in respect of the Essence some Sounds are Direct others Reflected which is called an Eccho The Eccho According to their existence some Sounds be in power and possibility others in act The formall and inhesiue subiect of potential Sounds is the Aire and Water but the subiect Different sounds from the essence of an actuall Sound is Iron Brasse Siluer Gold Stones VVood and other hard and smooth bodies And hence doth arise another especiall difference betwixt a Sound and the obiects of other Senses for these doe inhere in the sensible thinges actually and subiectiuely both before in and after Sensation but a Sound doth not exist in any sensible thing actually and subiectiuely neither before nor after nor yet in the very perception of the same Againe in respect of the manner of their production Some Soundes are made by Manner of production the fraction of the ayre caused by two solide bodies and these bodies because they concurre vnto the making of a Sound being distinct either indeed or in some respect according to their diuers and manifoulde concursion this kinde of Sound is againe distinguished Some are made by allision as when the ayre moued by a vehement winde doth beate against a solide body and of this kinde is the sound when the Lungs doe deliuer ouer the ayre or breath vnto the hard parts of the rought artery which maketh a kinde of wheezing or whistling There ariseth also another kinde of Sound when the ayre beateth against The sound of winde other ayre as it is when the winde is high for at such time in the open fieldes a man shall heare a whistling noyse There is another kinde of Sound rising from coition coition I meane or coniunction of the ayre as when cloath or paper is torne for then to auoyde vacuity the partes of Of cloath the ayre do sodainly conioyne at the sides of the cloth or paper where the first parts that are driuen are broken by those which follow and so make a sound There is another kinde of Sound made by extention of the ayre as when in hissing it is driuen thorough the teeth Finally another by constriction as in a pipe or a payre Hissing of bellowes or in holes or caues of the earth whereinto the winde driueth the ayre and when it is in shouldreth it as it were into a corner The differences of Sound in respect of the resonant bodies are double according to the difference of those bodies to wit one Naturall the other Violent I call that Naturall which is made by such bodies as are able from a principle within themselues to make an impression or to giue a stroke And this Sound is againe double the first belongeth to Naturall sounds animated bodies the second to those that haue no life That of animated bodies is a sound produced willingly by the moouing faculty of the Soule And it is againe double that is made by such organs as are by Nature principally deputed for the production of sounds or by such organs as are not to that end appointed The first kinde is yet again double One formed by the Glottis of exspirated aire and is called a voyce the other is made of aire which is not receyued by Respiration nor formed by the Glottis but by the action of som The voice
is dry it cannot possibly be a competent Medium for it Hence appeareth the inualidity of Aristotles foundation to wit that Fishes doe Smell It remaineth therefore that the ayre onely is the Medium of Smelling QVEST. LIII After what manner an Odour affecteth or changeth the Medium IT is a great controuersie amongst the Masters of Philosophy how the odorable Obiect doth change the Medium that is whether that alteration be Reall or Intentionall Auerhoes impugning Auicen saith it is done Intentionally as a colour is made of that which is coloured and hee reasoneth on this manner If the Odour should bee transported through the ayre together with a body then would there be a penetration of bodies which is impossible to be and absurd to say But Auerhoes is deceiued because an Intentionall Obiect cannot really moue the Sense Now it is manifest that we Smell really That which he obiecteth concerning colour wee haue disputed already in the precedent controuersies Adde hereto that Intentionall Beings are produced from the Soule and doe depend thereon and therefore they are called Entia rationis Notions of Reason By this concession therefore it would follow that the Obiect is in the vnderstanding before it is in the Sense if it were true that a Reall obiect did make an impression of an Intentionall Odour in the Medium Did not Auerhoes remember that ruled Axiom Nihil est in intellectu quod non prius fuerit in Sensu That there is nothing in the mind which is not first in the Sense And to what purpose should any thing that is in the vnderstanding be remitted or returned vnto the Sense seeing things are therefore receiued into the Sense that they might attaine vnto the vnderstanding And whereas Auerhoes saith that there would be penetration of bodies if the odorable Obiect did really alter the Medium I answer the consequence is not good for the ayre being a most liquid Element doth easily yield to any body Adde beside that afumid exhalation being mingled with the ayre may be caried and recaried with it hither and thither After this manner also the opinion of Philoponus and Iandunus may bee refuted who doe affirme that the Odour may really together with the exhalation be caried Philoponus Iandunus refuted a good space through the Medium marry the rest of the Medium which attayneth vnto the organ of Sense is altered onely intentionally by the Odour for a reall Being doth alwayes worke really and that which is Intentionall dependeth vpon our vnderstanding But if some part of the Medium were really changed and other parts intentionally What is the reason why in remote distances a great tract of the medium is really affected and in little distances as when we moue the obiect to our Noses but a little Aegidius was of opinion that the odour was really produced in the Medium as is the Sound which sayth Placentinus is vtterly false for not so much as colour which is simply As also Aegidius and immediately made out of the mixtion of the first qualities can possibly after any manner be receiued in the ayre How then shall odour which is a second quality bee generated in the ayre Furthermore second qualities cannot mutually worke one vpon another for one white cannot produce another white no more can one odour which expireth or breatheth out of a body beget another odour in the Medium And for this cause we also most disclaime Ammonius and Boetius who say that an odour may passe out of one subiect into another for although it proceede together with the exhalation With Ammonius Boetius out of the bodies into the ayre yet it doth not change his subiect nor flit into another But the ayre being made vapoury sustayneth the exhalation together with the odour conserueth it and is a vehickle vnto it yet when the vapour is dissipated the odour vanisheth together therewith which would not happen if it were fit to flit or mooue out of one subiect into another Wee therefore with Auicen doe resolue that the Medium is really changed for that the odour doth really yssue out of the mixed body we haue proued before from whence Auicen redeemed it followeth necessarily that some part of the Medium to wit that vppon which the odoriferous exhalation doth immediatly worke is really affected Againe Odours doe really The Medium is really affected attaine euen vnto the braine and therefore there is no question but that the Medium is really affected Those therefore that say it is affected intentionally as also those that confesse some part of it be affected really but other parts intentionally haue sit downe beside the Cushion But although the odour proceede really out of the subiect and reach really vnto the braine yet no man must conceiue that the odour is diffused through the whole Medium from the obiect euen vnto the organ but it is wafted vpon the wings of the wind or transported by the motion of the ayre That an odour attayneth really vnto the braine may For they really affect the braine be proued because such odours do sometimes helpe and sometime hurt The detriment seemeth not to proceed from the odour but from the quality of the subiect which accompanieth the odour that is the exhalation For the odour being a quality cannot haue in it that hurtfull quality vnlesse you will graunt that a quality can bee in a quality Neither doeth the quality onely of exhalation affect the braine but sometimes some seedes of the Confirmed by a strange instance very substance of bodies that are of subtle partes are transported in the exhalation which setling in the braine brings foorth fearefull accidents and strange effects as it did in him who smelling oft vpon Basill had a Scorpion bred in his braine It is therefore necessary Science is from the Senses we should beleeue that the odour is really perceiued by the organ For confirmation wherof wee may also adde this argument because all knowledge or science hath his originall from the Senses Now science is of a reall not of an intentionall Being How then shall science which hath a reall subiect take his beginning from the Senses if they receiue nothing but that which is Intentionall It is therefore manifest that the Senses doe not perceiue their obiects intentionally but really and by consequent that the Medium is also really affected But it may be obiected if the odour be really imprinted in the Organ then there is no Obiection neede of an externall Medium and beside that axiome will be false That the obiect vpon the Sense doth not make Sensation We grant indeed that there is no neede of a Medium which should be betwixt the reall odour and organ but the vse of the Medium is for the conseruation preparation and Solution transportation of the odour QVEST. LIIII What is the true and principall Organ of smelling where Aristotle is confuted GAlen hath often
aboundant a sweete Sapour out of that that is hote and dry a bitter and salt Sapor and so in the rest as this or that qualitie hath greater or lesse rule in the mixt body yet alwayes moysture must haue the first place An instance of this we haue in a place of Galen in the sixth seuenth and eight chapters of his fourth booke de simplicium medicamentorum facultatibus The fruites of trees An elegant place of Galen concerning Sapors saith hee that appeare to vs to be sweete when they be ripe are soure when they are young and any of consistence but in processe of time they become moyst and their sowrnes turnes into sharpenesse which sharpenesse they loose by degrees as they grow ripe and at length become sweete Among these Sapors Salt and Bitter are contrary to sweete because being vnder the Salt and bitter are contrary to sweet same kind there is the greatest distance betwixt them Aristotle hauing a respect to white blacke calleth them priuatiues and that not without good cause for although beeing vnder the same kinde they differ most one from another yet they cannot bee truely sayde to bee contraryes for sweetnesse is generated in a subiect that is fulfilled with heate and moisture but salt and bitter are in a subiect which is hot yet very dry and therefore the sweete Sapor nourisheth more then the rest yea we thinke that all other Sapors doe nourish onely Sweet nourisheth but no other by reason of their sweetnesse which lurketh in the secret bowels of the sapide body although by the Tast it cannot be so manifestly perceiued For all nourishment must bee conuerted into bloode that so it may become a fit nourishment vnto parts but laudable and good blood is hot and moyst and sweete to Taste to That Sapor therefore vvhich hath the greatest Analogy and affinity with bloode is fittest to nourish and such is the sweete Taste Other Sapors which haue no sweetnesse at al in them are altogether vnfit for nourishment There are some which thinke that sweete and bitter are not the extreme Sapors grounding themselues vpon Plato in Timaeo because say they those Sapors are to bee accounted extreames which come neerest vnto the first qualities But neyther sweete nor bitter That sweete and bitter are not extreame Sapors Arguments are such but Styptick or binding and keene for the keene taste or byting such as is in Pepper resulteth out of a high degree of heate The other which bindeth and contracteth the Tongue ariseth from extreme cold Againe those obiects that are extreme do hurt and offend the instrument now sweet doth not hurt but refresheth it yea it conserueth the temper thereof by an acceptable pleasure and delight Another Reason may bee why sweete is not an extreme Taste because from sowre to keene the passage is by sweete So that whatsoeuer is keene or biting when it is ripe and sowre when it is greene will haue a kinde of sweetenesse in it before it come to his perfection Now in qualities the transition is by the mediate or meane qualities not by the extreame It is therefore to bee concluded that not sweete and bitter but sowre and keene are the extreame Sapors But although we must needs confesse that these Arguments haue some life strength in them yet we presume that Aristotles opinion may well bee maintained It is true indeede Refuced that if you consider Sapors according to their originall that is as they result out of the first qualities our aduersaries haue concluded well But if you regard Sapor without respect vnto their originall and simply as they are Sapours that is naked qualities which mooue the Taste then our Aduersaries are in the wrong It may well be that Plato vnderstood the matter on this manner because he doth especially attend to the temper of the body in which the Sapors are but this is not the proper contemplation of Sapours Aristotle who of purpose disputed concerning Sapours Plato expounded Aristotle defended vnderstood them according to their proper Nature to wit as they mooue the Taste for a sweete and a bitter Sapor do mooue and affect the Sense after the most contrary manner So colours are not to be considered as they are nearer or further off too or from Why Sapors are called extreame the first qualities but as they affect the Sight and in this respect white and blacke are called extreame and contrary colours because they affect the sight after a most contrarie manner for white dissipateth the Sight Black congregateth and vniteth it VVhereas they say that the keene and Stipticke Sapors do hurt the organ they are deceiued if they meane it in respect that they are Sapours for the truth is that the Offence Answer to the second reason commeth from the first qualities to which those Tastes are too neere Neighbours And this is the reason also why the passage is from sowre to keen by sweet because those qualities are so changed in the mixt bodie that after sweete sowre doth succeed after sowre To the third keene or hot Their consequence would follow if the sowre Tast should engender sweet and sweete should engender that that is keene and hot but there is no such matter for Second quality arise not one from another who did euer say that the second qualities did arise one out of another For they proceed not so much from their first qualities as from the condition of the matter VVe conclude therefore that because the sweete and bitter Tastes as they are Tastes or Sapors do after a most contrary manner affect the Sense of Tasting that therefore these are the extreame Sapors Hauing thus resolued which Sapors are extreame let vs now a little consider what are the intermediate which with Aristotle we reckon six Fatt Salt Keene Sowre Sharpe and How many intermediate Sapors Tart which in Latine are called Pinguis Salsus Acris Acerbus Acutus Acidus I list not to oppose Pliny or any man else that hath bene pleased to make more differences of Sapors these are those that are most manifest and therefore Aristotle contented himselfe with them the rest being very obscure or at least not knowne to such as this our labour shall concerne Thus much onely we will admonish you of that all the varietie of Tasts beside those we haue accouÌted do arise from the innumerable variety of mixtions from the different constitutions of the orgaÌ as also from some secret vnknown instincts Why they are infinite which do recide in particular bodies whereof to say truth we can giue no reason at all VVherefore because the Sapours themselues are infinite their proportion very diuers and their causes so transcendent it is not possible to make any definition or description of them to any purpose who can deny but that some creatures yea some men doe vehemently desire bitter things and abhorte that which is sweete are bitter things therefore
aliment but onely an apposition of excrement They are moderately hard that they might not be hurt with outward things rushing against them and also round fot their further security the Latines call them Vngues their The partes of the Nailes roote which is like a white moon is called Radix or Ortus the tops which we pare off Extremitas the white spottes in the Naile Mendacia so many spots so many lyes And this shal suffice for the description of the vpper Ioynts now follow the lower CHAP. VIII Of the Foote in Generall his Excellencie Figure Structure and Vse AS man alone because he was the wisest creature had Hands giuen vnto him the first and originall Instruments of the world so he alone of all creatures Why a man hath but two feete which dwell vpon the earth and vse feete onely hath two feete answereable to his two hands for if he stood groueling on foure stiltes how could hee ride write build throw a weapon or exercise any of those Arts wherewith he is furnished The Figure and posture of bruite beasts had beene altogether vnprofitable and incommodious for this diuine creature for neither could he haue looked vppe to heauen for which cause euen Anaxagoras could say that he was created nor sit him down to meditate for they say that the sitting soule is the wisest neither could he passe through sharpe vnequall or sloping places climbe Turrets builde houses or any such thing It is true that the more feete the swifter is the creature other things being equall but what neede had man of such footemanship to ouertake when by his industry hee is able to circumuent all other creatures He was therefore made Bipes that is with two feet therefore he standeth vpright or sitteth at his pleasure The proper vse of the foote is to walke and the action is walking and therefore the The Office of the Foote foot is called Instrumentum ambulatorium or a walking Instrument This walking is vvhen one Legge resteth vpon the ground and the other is brought about forward The resting is the action of the foote properly so called the reach forwarde the action of the legge and therefore seeing ambulation is made by station and motion that is standing proceeding the foote it selfe is the instrument of the former and the whole legge of the How ambulation is made latter Now for assured and constant or firme station as also for the accomplishment of those many motions whereof we stand in neede the structure and figure of the foot and legge is such as we see For it is diuided into diuers ioynts and the toes are made long broad not so long as in the Hands but only as was necessary to fasten the feete when we would The figure of the Foote striue to run For if the Toes be pressed vnto the ground it is straunge with howe much strength and security the body is driuen forward Moreouer the feete were made hollow in the midst that they might better passe thorough all places for the hollow soal encompasseth that which is round or gibbous wheron we tread and the Toes do hold vs fast in right oblique sloping and ascending progressions The likenesse betwixte the Feet and the Hands There is a great similitude betwixt the feete and the hands so as wee haue seene some who had no hands to do all the offices of the hands with the feete CHAP. IX The similer parts of the Foote in the large acception ALl that by the ancients is called the Foote which reacheth from the hip ioynt euen to the end of the Toes It may be diuided into similar and dissimilar parts The similar parts as in the hand so here are containing or contained The similar parts of the foote containing as the scarfe-skin the true skin the fat and the fleshy membrane The parts contained are the vessells the flesh and the bones The vessels are of three sorts veines arteries and sinewes The vaines doe all deriue their pedegree from The veines of the foote the Crurall branch This crurall branch shooteth out of himselfe many sprayes through the thigh the leg and the feete deuided into many twigs Six of them are among the rest most conspicuous and are called by these names Saphena Ischias minor Muscula Poplitea Suralis and Ischia maior The Saphena or anckle vaine arising from the kernells in the groine Saphena passeth downe on the inside of the thigh betwixt the skin and the fleshy membrane and reacheth ouer to the outward anckle and is after diuersly consumed or spent into the skin The lesser Ischias of the top of the foote The lesser Ischias opposite to the Saphena is distributed into the fore skinne of the hippe and the muscles of that part The muscula is diuided into two branches the lesse of which watereth the muscles which extend or stretch foorth the Muscula legs The greater lies deepe in the flesh and is diuersified almost into all the muscles of the thigh The Poplitea is made of two branches of the crurall vaine ioyning together and after it hath sent some small sciences into the backe skin of the thigh it falleth downe through the The Popletea middest of the ham and is sometimes spent into the skin of the calfe sometime it passeth to the very heele and sometime turneth aside vnto the outward anckle The Surall vaine is disseminated into the muscles of the Sura or calfe and vnto the skin which is on the inside of the leg and being reflected about the inner anckle it attaineth vnto The Surall the inside of the foote and the skin of the great toe very rarely to any of the other toes The greater Ischias hath two parts one greater which passing through the muscles of the The greater Ischias calfe spendeth it selfe into ten shoots allowing two to each toe The lesser which endeth betwixt the Perone and the heele sometimes preforating the ligament in the middest is dispersed into the muscle which draweth the toe backward and into the skin The crurall artery brancheth it selfe like the vaine so that euery vaine hath an artery accompaniyng it The nerues which are disseminated through the whole leg are fowre and those very notable The arteries of the foote The 4 nerues of the whole foote which arise from the three lower paires of the loynes and from the fowre vpper of the holy or great bone The first and the vppermost falling vnder the Peretoneum to the little Trochanter is consumed into the muscles of the thigh and into the skin both on the out and on the inside before it touch the knee The second and the lower descendeth through the lesk together with the crural veine and artery into the thigh and sendeth a notable branch to accompany the anckle vaine through the inside of the thigh euen vnto the foot in the meane time bestowing small tendrills vpon the neighbor skin but the greater part of it
which are vnder the hart are more a great many greater theÌ those that are vnder it This trunk is proportionably answerable to the stocke or body of the tree and inclineth vnto the fift rackebone of the chest and declining a little to the left hand to giue away vnto the hollow veine it descendeth vpon the rack-bones vndiuided which part Aristotle properly called Aorta because euen in dead bodies the neruous part thereof was conspicuous haply because it is like to a Macedonian sheath which is called ãâã ãâã ãâã ãâã ãâã Praxagor as vsed to call it Crassa or the thicke Artery From this trunke branches are dispersed which accompany the branches of the gate and hollow veynes into the whole body From the greater trunke therefore Tab. 16 fig. 1 n which in the chest is largest and thickest do issue these branches following The greater Trunke The lower intercostall Arteries Tab. 16 fig. 1. HHH which proceeding in order from his hinder side are sent on eyther hand to the distances of the eight lower ribs as far Intercostales Inferiores as to their gristles and these againe do distribute surcles to the muscles which grow vnto the backe and chest and to the spinall marrow through the holes which are made in the rack-bones for the out-lets of the nerues after the same manner that the veyne Azygos distributeth his branches for it is very rare to find the veyne Azygos accompanied with an artery issuing from the Aorta and then it may well bee called Intercostalis maior or the great intercostall artery Secondly issueth the artery called Phrenica on eyther side one Tab. 16 fig. 1 KK which Phrenica is disseminated through the midriffe and from these are small branches sprinkled also to the Pericardium where it groweth to the midriffe Sometime this Phrenica ariseth from the trunke vnder the midriffe The rest of the trunke that remaineth passeth through the fissure of the midriffe Tab. 15 fig. 1 * cleaning to the bodies of the rack-bones and from it are many propagations distributed throughout the lower belly of which we shal speak in the next chap. and in in the 16. From the lesser and ascending trunke tab 16. fig. 1 â which amongst the separating membranes lieth vnder the hollow veine and resteth vpon the rough artery are branches communicated to all the parts aboue the heart First of all it sendeth on either side a notable branch which vnder the coller bone attaineth vnto the first rib of his owne side and therefore it is called the Subclauian artery Afterward the whole trunke departeth into the two sleepy arteries The right subclauian artery tab 16. fig. 1 â whose original is at a issueth out of the Aorta The right subclauian artery where it is diuided into the sleepy arteries and this is the higher and larger branch and runneth more ouerthwart then the left which ariseth much lower where the Aorta is retorted downward and attaineth more obliquely vnto the arme From either subclauian before it fal out of the cauity of the Chest for when it is out of the Chest it is no more called subclauia but Axillaris tab 16. fig. 1 PP as soone as it toucheth the first rib and not before are propagations deriued from the lower part first Table 16. Is the same with Table 13. in follio 382. The vpper intercostall Tab. 16. fig. 1 II which being fastned to the roots of the ribs communicateth particular branches to three or foure distances of the vpper ribs on his Intercostalis superior owne side But not alwayes after the same manner from which surcles are distributed to the marrowe of the backe and to the Neighbour-muscles From the vpper part doe yssue First the Mammaria or the Artery of the paps Tab. 16 fig. 1 LL which being reflected vnder the brest-bone descendeth accompanied with a Veine vnto the pappes and the Mammaria muscles Tab. 16. fig. 1 ccc which occupy the distances of the gristles of the true ribbes It sprinkleth also surcles into the Glandules and the parting or diuiding membranes vnto which it adhereth and at the side of the gristle called the brest-blade yssueth out of the Chest and runneth vnder the right muscles of the Abdomen dispersing his fauors into the sides At the Nauell it is diuided into many surcles Tab. 16. fig. 1 dd and is ioyned with the Epigastricke Artery which plyeth vpward Tab. 16. fig. 1. ee The next artery which ariseth from the vpper part of the Subclauian trunke is called Ceruicalis Ceruicalis or the artery of the necke Tab. 16. fig. 1 MM It issueth more backward towarde the bodies of the racke bones sometimes from the sleepy artery and ascending vpwarde when it hath attained vnto the seuenth rackbone of the neck it passeth through the holes in the transuerse processes of the saide rackbones for which cause also Nature made theÌ perforated and distributeth his surcles to the muscles the marrow of the necke and to the Rack-bones These surcles go in where the nerues get out There this artery perforating the membrane of the marrow betwixt the first racke and the Nowle-bone tab 16. f. 1 NN entreth on both sides into the scull ioyneth with his opposite runneth along the basis of the Braine The third is called Muscula tab 16. fig. 1. OO It sendeth branches vnto the Muscles which lye vpon the necke as farre as the nowle sometimes also to the Muscles of the Muscula Arme. After this trunke hath gotten out of the cauity of the Chest wee saide before that it getteth a new name and is called Axillaris From the axillary Artery therefore tab 16. fig 1 PP before it attaine vnto the arme there yssue three Arteries The first is called Thoracica superier tab 16. figu 1 QQ which runneth on eyther side with aboundant surcles vnto the Muscles which lye vpon the brest and next vnto these Axilaris art cria Thoracica superior are those small shootes which are allowed to the little glandules vnder the Arme-pits The second is called Thoracica inferior tab 16. f. 1 RR which runneth downward all along the side of the chest especially into that muscle which is called Latissimus or the Broade Thoracica inferior Muscle The third is called Scapularis Tab. 16. fig. 1S which is disseminated into the Muscles Scapularis reposed in the hollowe side of the shoulder-blade From the vpper part of the Axillarie branch ariseth one artery called Humeraria tab 16. fig. 1 TT which climbeth to the top of the shoulder and is distributed to the Muscles which occupy the arme and the gibbous side of the blade That which remaineth of the axillary artery tab 16. figu 1 YY runneth Humeraria away vnto the arme being accompanied with the axillary veine whose diuisions we shall finde in the 19 chapter The remainder of the ascending trunke tab 16. fig. 1 â resting it selfe vpon the rough artery toward the vpper part of the
hard body as that surcle of the fift coniugation which creepeth through the hole Galens opinioÌ of the Temple-bone which the Ancients called Coecum or the blinde-hole is made harder by the contaction of the bone then his beginning was Galen attributeth the cause of hardnesse and softnesse to the counsell of Nature because saith he the instrument of Sense needed a soft nerue A nerue as a Canale to leade along the Animall and sensatiue spirit and a soft nerue because it was to be affected and to suffer somwhat from the sensible obiect applying vnto it from without Nowe because that which is soft is fitter for passion that which is hard for action therefore saith he it was necessary that the instruments of the senses should haue softe nerues communicated vnto them and the parts which were to be mooued by voluntary motion should haue harder nerues And this hee prooueth because vnto those Instruments of sense which haue not only sensation but motion there is a double kind of nerue communicated one for Sense anotehr for Motion as wee see in the eye vnto which the first coniugation is allowed for Sense and the second for Motion so in the tongue which receiueth the third and fourth coniugations so Anatomists do vsually distinguish them for Tasting and the seuenth for Motion By the way hence it appeareth that Nerues beside their vse haue also an animall action Bauhines opinion His reasons because they are affected by the obiect and therefore the softer nerues are fitter for Sense and the harder for Motion Notwithstanding all this saith Bauhine yet wee conceiue that the nerues of their owne nature are indifferently disposed both to sense and to motion so that they may be called Sentientes or Motores perceiuers or mouers from the instruments or parts vnto which they are conducted and in which they are disseminated for if they be inserted into the instruments of motion that is into the muscles then are they called Motorij or moouing nerues If into the instruments of Sense then are they called Sensorij or perceyuing nerues yea we see that one and the same nerue doth conuey An Instance motion and sense according to the diuersity of the instruments for example the seuenth Coniugation of the Braine conueyeth vnto the Membranes of the bowels which are in the middle and lower belly the Sense of Touching and yet the same paire being on eyther side reflected makes the recurrent nerue which distributeth surcles into euerie muscle of the Larynx or Throttle to mooue the same And if the same nerues shoulde meete with the instruments of Seeing of Hearing and of Tasting the same perceiuing moouing nerues would also become seeing hearing and tasting nerues In like manner the nerues which are conueyed to the muscles to affoorde vnto them voluntary motion do together with that power affoord vnto the membranes of the muscles into which their fibres do determine the sense of Touching and so it commeth to passe that by the mediation of the nerues the braine is to bee found in euery part of the body because the animall faculty which is seated onely in the braine doth notwithstanding transfuse it selfe through the nerues Although out of that which hath been said we may easily collect the vse of the nerues yet it shall not be amisse to remember that Galen in the ninth chapter of his fift booke de vsu partium and out of him Vesalius in the first chapter of his fourth book makes a threefold The vses of the Nerues vse of them The first to conuay sense vnto the instruments of sensation to the eyes to the tongue to the eares and beside these to the palmes of the hands and the insides of the fingers yea to the vppermost mouth of the stomack also for these after a sence are organs of sensation For the best iudge by touching is the hand and the mouth of the stomacke hath an exquisite sense of the want of aliment which wee commonly call Hunger The second vse is to affoord motion to the moueable parts so the muscles which are the instruments of voluntary motion haue nerues conuayed vnto them and because they were made to moue the whole members therefore their nerues are great and large and because the same muscles stood in need of the faculty of discerning Tactile qualities for the security and preseruation of our liues therefore also they had nerues by which nerues they haue this faculty of sensation The third vse is that for which all other parts haue nerues to wit that they might perceiue those things which would be grecuous vnto them although this vse may wel be referred to the former for so wise so iust so skilfull is Nature saith Hippocrates wee say the great God of Nature and so prouident for the behoofe of the creatures that she hath distributed nerues to all the parts although not in the same measure but to some more liberally to other with a strayter hand and that according to the proportion of their magnitude of the dignity of their actions of the intention or remission of their motions of the assiduity or intermission of their vses So making an exquisite estimate of the neede of the dignity and of the vse of euery part to some she hath allowed greater nerues to some lesser but to euery one that is fittest for it For there is great difference betwixt the magnitude of nerues the thickest are those which are distributed vnto the remorest places and into the most parts such are they that The magnitude of nerus are sent vnto the ioynts which because they needed greater aboundance of spirits haue a greater proportion of originals of sinewes granted them out of the stocke of the spinall marrow which is in the rack-bones of the necke and of the loines that from their marrow they might receiue a competency of spirits as it were by many rootes which yet being gathered together do make one thicke nerue but are againe though almost insensibly distributed into lesser branches Those nerues are Meane which are conuayed to the organs of the senses in the head for being neare vnto the braine and very soft they could not be very small Those nerues are small which are distributed into the next parts as into the muscles of the face We will also say something concerning the originall of nerues The originall of the nerues is not from the heart though Aristotle so conceiued in the fift chapter of his third buoke de historia Animali and in the fourth of his third de partibus Their originall Animalium for in dissection we meete with no nerue produced therefrom and those that are led vnto it from the sixt coniugation of the braine are so small that Vesalius witnesseth that he could finde but one and that with great difficulty Neyther haue they their originall as Erasistratus thought in his youth out of the Dura mater or thicke membrane of the braine as their substance
of the Soule we declared in the first book The outward walles we dismantled in the second The Cooke-roomes and sculleries with all the houses of Office and roomes of repast we suruayed in the third The Geniall bed and the Nursery we viewed in the fourth and fift In the sixt we were ledde into the rich Parlor of pleasure wherein we were entertained by a leuy of Damozels one Modest as Modesty it selfe another Shamefast another Coy another Iocond and merry another Sad and lumpish and a world of such Passions we found inhabiting in the Little world there also we saw the curious clocke of the heart mooued by a perpetuall motion the Heralds of honor those nimble and quicke Purseuants those agile spirits whose presence giues life whose pleasance giues cheere refreshment whether soeuer they are sent From thence wee ascended in the seauenth Booke by staires of Iuory into the presence Chamber where the Soule maketh her chiefe abode there we saw the Counsell gathered the Records opened and Dispatches made and signed for the good gouernement of the whole family From thence in the eight Booke we clombe vnto the battlements and saw the watch of the Senses set to discouer and giue warning of the approches of enemies or friends In the ninth we obserued the guard appointed to fetch in the prouision from without to entertaine or giue the repulse to defend or offend as cause required In the tenth we discouered the Materials which filled vp the empty distances in the walles and parted the roomes asunder In the eleuenth we followed the courses conuayances the enteries and Lobyes which leade throughout the whole edifice from chamber to chamber out of one office into another Now we are ariued neare the principals of the building where we may see how they are ioyned how they are fastened and bound together how they are couered and defended how they are interlaced and intertexed And finally in the next and last booke wee shall with God to friend come vnto the Principals themselues and to the very foundation ground-worke whereon the whole Frame is raysed The first part Of Gristles CHAP. 1. Of the definition vse and differences of Gristles BEfore we come vnto the particular Histories of the Gristles it will bee requisite to speake something in generall which may open their nature The distinction of a Cartilage vses and differences A Gristle therefore is a similar part cold and dry made out of the thickest part of the seede gathered together by the power of heate and ordained to secure the variety of motions and to put by outward violence That it is similar is very manifest because it is altogether like it selfe the least fragment or particle thereof retaining the nature temper and name of the whole This Gristle if we will beleeue Galen is to be numbred in the list of those parts which are gouerned by themselues and do not gouerne others It is cold because the heat soone The explication of the definition vanisheth away and dry for that the moysture is vapoured from it whence also it becommeth hard but not so hard as a bone The matter of it is the crassament or thickest part of the seede The efficient is heate which is the immediate organ of the procreating Faculty to which the Altering and the Forming vertues are assistant yet is not this an extending heate such as whereby the Membranes are dilated nor perforating such as boreth the Veines and Arteries but a more remisse degree which gathereth or curdleth the parts together and is indeede proportionable to cold in outward things there being nothing actually cold in a liuing body But as a high degree of heate doth melt the Lead which caketh when it is lesse hotte though a great heat do remaine yet in it so it is in the body the greater heare diuideth the parts and the lesser gathereth or if we may so say congealeth them The finall cause is expressed in the last particle of the definition for although there be diuers vses of Gristles as we shall shewe by and by yet these two are principall First to make the ioynts of the bones which are coupled by Diarthrosis more gladde or easy to mooue and more secure and permanent Secondly to defend the parts vnder them from outward impressions or iniuries The Nature of a Gristle is much vnlike that of a bone for saith Aristotle when the bones are in any creatures wanting the supply is made by Gristles Their Tempers also are not farre asunder Sense they haue none because the creature should not be in perpetuall paine neither indeed haue they any Nerues dispersed through them Notwithstanding as we shall say in the next Booke there are some kinde of bones which haue Sense How Gristles and Bones do differ The teeth for in stance So some Gristles seeme to haue Sense as those of the Eye-lids because certaine small Tendrils of Nerues do touch them Finally saith Laurentius a bone and a gristle do differ but secundum magis minus For bones are harder drier and colder yet we may say further that all Gristles are transparant smooth and polished many bones vnequall and sharpe Moreouer a Cartilage or gristle hath no marrow nor cauity nor corners or celles in it as bones haue because there was no neede of them for being not so thick or solid as a bone their aliment doth easily passe through their substance Wee conclude therefore that a gristle is of a middle nature betwixt a Bone and a Ligament faster then a Bone and harder then a Ligament The vses of the Gristles are diuers and those very admirable and wonderful The first The vses of the Gristles and most common vse is to helpe the motion of the bones which are ioyned with a laxe or loose articulation for by the helpe of the Gristle the motion becommeth more easie The first more secure and more permanent More easie for being smooth and polished it leuigateth and maketh slippery the asperities or roughnesse of the bones and so their heads become more glib or prompt in their motion Whence it is that all moueable ioynts are crusted ouer with a Gristle So also are the heads the sinus or cups or cauities of bones where they touch one another lined with a smooth gristle They make the motion more secure because the gristle encreaseth the hollownesse of the bone that so the articulation is not so easily luxed or put out of ioynt as we may see in the articulation of the arm with the shoulder-blade and in many others Finally by the inter-vening of the gristle the motion is preserued and made more lasting and dureable for the extremities or ends of bones being very hard by their mutuall contaction and perpetuall attrition would haue bene worne and fretted and so in time the motion would haue decayed which inconuenience is auoided because they are compassed or lined ouer with a soft gristle The second vse of Gristles
the whole body stability rectitude and forme for they are as it were the carkasse of a Shippe whereto the rest of the parts are fastned whereuppon they are sustayned and the whole mountenance of the body is built and consuinmated From their figure and magnitude we esteeme of the figure and magnitude of The knowledge of the bone necessary the rest of the parts without the knowledge of the bones we must needes bee ignorant of the originals and insertions of Muscles of the courses of the Veines of the distribution of the Arteries and of the partitio is of the Nerues The vniuersall syntax or composition of the Bones from the Head to the Feete the ancient Grecians called ãâã ãâã ãâã ãâã ãâã as it were a dryed or arrid carkasse Galen defineth the Bones to be the hardest the dryest most terrestriall part of the creature Galens definitions But this definition doth not please the pallats of the new writers as being not exquisite or Philosophicall but made onely for the ruder and more ignorant sort by way of innitiation Laurentius defineth them more accuratly thus A Bone is a similar part the dryest and coldest of all the rest made of the earthy crassament Laurentius definition and fatnesse of the seede by the formatiue faculty assisted by the strength of heate for the stability rectitude and figure of the whole body And this definition he sayth is Essentiall because it designeth all the causes of Bones the Efficient the Materiall the Formall and the Finall The forme of similar partes according to Physitians is the Temper because it is the first Power whereby and wherewith The explications thereof the forme worketh and suffereth whatsoeuer the similar part woorketh as a similar Siccity therefore and Frigidity dryeth and coldnes doe expresse the forme of a bone It is drye because of the exhaustion of moysture and fatnes made by an intense or high heate Cold it is because the heate vanisheth away for defect of moysture These primary qualities The forme are accompanied with secondary hardnes heauines and whitenes A Bone is hard not by concretion as yee for then it would be dissolued by the fire not by tention as the head of a drum but by siccity as wood Heauy it is because it is earthy as also because the aire and the water in it are extreamly densated and thickned and it is white because it is spermaticall The matter of the Bones is the crassament of the seed that is the thicker and more The matter earthy part Aristotle cals it Seminale excrementum the excrement of the Seede For though the Seede seeme to bee Homogeny yet it hath some parts thicker then others There is in it also something fat and something glutinous or slimy Of the glutinous part because it may best be extended or streatched are made the nerues membranes and the ligaments Of the fatty part are made the bones and this Hippocrates confirmeth where he sayth Where there is more fat then glew or slime there the bones are formed The Efficient cause of a bone is the Formatiue power which some call the Idoll or The efficient the Idea of him that ingendreth this faculty vseth the heat for his architect and the spirit for his chiefe worke-man and to these the Philosopher attributeth Ordination Secretion Concretion Densation and Rarification The heate therefore drinketh vp and dryeth the fatnes whence comes hardnes and solidity So saith Hippocrates Bones are condensated by heat and so grow hard and dry Futhermore this heate although it be moderate for the substance of our natiue heat is well tempered yet because it maketh a longer stay in a more dense and fast matter it bringeth forth the same effects that an intense or high heat doth yea it seemeth to burn whereupon Hippocrates doubted not to say that the generation of bones was made by exustion that is by burning The finall cause of Bones which Galen is wont to call their vse is well expressed in the The end last particle of the definition For the primary and most common vse of bones is to giue the body stability rectiude and figure Stability because they are as it were propugnacles Stability or defences against all violence beside they sustaine the body as the bases or finials of a house sustaine the roofe Rectitude because without bones the creature cannot stand vp Rectitude right but would creepe vpon the ground as a Serpent or a worme Hippocrates secundâ EpidemiÏn maketh mention of a childe borne without bones yet were the principal parts of his body separated and fashioned but he was not aboue foure fingers big and dyed soone after he was borne Finally the bones do giue the figure to the body because from them dependeth the procerity or stature and the limitation of the growth For those that haue a great head haue large braines those that are narrow chested their Lungs also and bowels are but short and narrow those that haue small iawes haue also small muscles By reason of this finall cause which being it selfe immoueable mooueth all the rest the bones are of that substance which we see hard solid and insensible hard and solid for so it behooued a pillar or prop to be insensible ad ãâã ãâã ãâã ãâã ãâã that they should not bee so apprehensiue of payne for because they sustaine the burthen of the body and are continually moued they could not haue endured so diuers motions without paine if they had beene sensible therof and then the life of the creature should haue beene alwayes sad and quaerulous But this want of sense comes not from their earthly substance for then the teeth which are Why bones are insensible the hardest of all bones should haue no sense but because there are no nerues disseminated through their substance The differences of Bones are to be taken sayth Galen as also the differences of singular parts from those things which follow the essence or happen thereto The differences of bones The essence of a bone that is his cold and dry temper doe the Tactile qualities follow Hardnesse Softnesse Density and Rarity the accidents are Magnitude Figure Situation Motion Sense and the like The first diuision therefore of bones is from their hardnesse Some bones are very From the hardnesse hard as those that are called Stony bones and the Teeth others soft in respect as the spongy bones and those which we call Appendices or Appendants others are simply hard as all the rest From the magnitude some bones are great some little and some moderate There Magnitude are among the Anatomists that account those bones to be great which are of a large bore or very hollow and medullous or marrowy But wee make account of such bones for great as are great in quantity whether their marrow be lesse or more for the hanch-bones and the shoulder-blades which are not hollow nor medullous are yet great bones But because
bones they also would be consumed We answere to the first that sense is not of the nature of a bone To the seconde Answered that they grow because in attrition they are worne To the third that more or lesse do not change the species or kind otherwise the spongy bones shold be no bones To the fourth that they are accustomed to the outward aer and haue no periostion on them and the Philosopher saith that that which is accustomable maketh no impression or alteration To the fift that is to Hippocrates authority we say that the bones and the teeth are affected by cold diuersly the bones onely by suffering the teeth not onely by suffering but also by sensation To the sixt first we may safely doubt of the experience secondly we may say that the Teeth are not consumed because they are harder then other bones It remaineth therefore according to Hippocrates Aristotle and Galen that the Teeth are bones for saith Galen they cannot be referred to any other similar part and therfore he placeth the teeth vnder the common Genus of the bones and the rather because the qualities of their matter do agree as hardnesse solidity smoothnes whitenesse c. yet there are some differences betwixt them and other bones For among all the bones none but these haue any exquisite sence because the teeth alone do admit nerues into their cauitie The teeth alone do increase as the life increaseth that without any detriment they might performe their offices for being worne in the chewing of meates they are increased againe but onely so much as they are worne away otherwise they would soone fayle The other bones haue no sence or but obscure neither do they increase alwayes but when they come vnto their state or perfection they make a stay because they are not changed in the performance of their functions They differ also from bones because they are naked hauing no periostion without theÌ for then they would be payned in the wearing hence it was that Aristotle doth oftentimes How they differ from bones not number the teeth among the bones but sometimes faith they are bony somtimes that they resemble the nature of bones And truly in their hardnesse fastnesse or solidity they doe exceed other bones yea they are little softer then stones themselues if they bee not allout so hard especially about their extremities Some are stony like a milstone others are sharpe like the steeld edge of a knife They were made very hard that they might not weare so soone or be broken in the chawing or breaking of hard things for they are Why they are hard how not lined eyther with fatte or gristles as other ioynts are to hinder attrition The teeth therefore do breake bones resist the edge of steele neyther can they easily as other parts of the body be burnt with fire Hippocrates in his booke de Carnibus ascribeth the cause of their hardnesse to the quality of the matter out of which they are ingendered for hee writeth that out of the bones of the head and the iawes there is an increase of a glutinous matter In that glutinous matter the fatty part falleth downe into the sockets of the gums where it is dryed and burnt with the heate and so the teeth are made harder then other bones because there is no cold remaining in them Their outward surface is by nature white smooth and polished but in age for want of care or by disease they become liuid or duskish There groweth also vnto them a hard Their surface scaly matter by which as also by corruption they become rugged and vnequall yet sayeth the Philosopher a horses teeth become whiter as he becomes older Their forme is before somwhat round behind more plaine where they are ioyned one Forme to another they are euen and in their extremities somtimes thinne somtimes sharpe somtimes plaine but alwayes vnequall They differ among themselues in figure magnitude and number Their figure in man differeth according to the difference of their vse in chewing In fishes they are only Difference acute or sharpe In those creatures that chew the cudde they are of a double forme some Grinders and some Shearers In men according to the three speciall diuisions of meates there are three kinds of teeth Shreaders or Shearers called Incisores Dog-teeth called Canini and Grinders called Molares Againe mens teeth do not stand out of their formes as a Boares tuske but are concluded or shut within the mouth neyther are they set like the teeth of a Saw as it is in dogs for their teeth are giuen them in stead of weapons The teeth of a man are much lesse then the teeth of many other creatures lesse then he for his mouth is much lesse for according to the magnitude of the mouth is the Magnitude strength of the teeth which consisteth in their figure hardnesse and quantity yea mens teeth compared among themselues are not equall but some greater some lesser for the grinding teeth are greater then the rest The number of the teeth is not in all men one and the same for some haue more some haue fewer yet the more the better for such saith Hippocrates in the sixt section of Number the second Epidemion are long liued whereas those that haue few teeth are but short liued as Aristotle saith in the 3 chapter of his 2 booke de historia Animalium The reason is because the paucity and rarity of the teeth is an argument eyther of the want of spermatical matter or of the weaknesse of the formatiue faculty Againe those that haue but few teeth do not chew their meate so throughly not prepare it so well for the stomacke So that the Chylus is not so well concocted and by consequence the bloud not so pure for the second concoction which is in the veynes of the Liuer doth not amend the error of the first concoction which is made in the stomack Stories make mention of some men who haue had but one tooth in their vpper iaw and therevpon haue some bin cald ãâã ãâã ãâã ãâã ãâã as Euripheus the Cyrenian Euriptolimus of Cyprus Diuers rowes of teeth in some men and Pirhus the King of the Epirots Some in stead of teeth haue one continuall bone such was the sonne of Prusias King of the Bythinians Some haue had a double row of Teeth as Dripetinus the sonne of King Mithridates Trimarchus of Cyprus Some haue had 3 rowes as Hercules for so Coelius Rhodiginus reporteth in the third chap. of his fourth booke But for the most part there is but one row which is called ãâã ãâã ãâã ãâã ãâã Septum the hedge because it hedgeth in the tongue In both iawes there are in growne bodies 32 Teeth 16 in each iaw in some men 30 sixteene in the vpper iaw and 14 in the neather in some 28 which is the least number and then the foure last are wanting for they doe not breake out in