therefore of the Couer or head is in stead of colde to the boyling water In like manner in Melancholy men their hot and boyling entrals raise vapours which when they come to the skin which is lesse hot then the entrals are gathered and thickned Why Melancholy men sweate much into sweate So the breathing vapours of all the lower parts being raised into a hot braine which yet is lesse hot then the lower parts are turned into water fal down in Rheumes Gowts and such like As for this manner therefore wee say that Fatte curdles by colde that is by a lesser heate then will melt it so wee say the Brayne is cold that is lesse hot although it be hotter as we haue sayd then the ayre can bee in the heate of summer That summer ayre or hot gleames wee call hot and so they are yet are they colde in respect of It is a fieryheat that we liue by fire yea cold in respect of the heate of a liuing creature the heart by them being refrigerated for our life is proportionable to fire and it is a true rule in Metaphysicks that is in Logicke Meanes are contrary to their extreames Answere to the former arguments that meanes are contrary to their extreames else should not liberality which is a vertue be contrary to couetousnes and prodigality which are the extreames and vices These things being thus first determined we will now answere the argument vrged against vs. First we deny that all concretion or coagulation is done by actuall colde for as it is sayd Lead yet firie hot will congeale and whereas Fat groweth to the heart which is the hottest of all the parts we answere that herein is a great document of the wonderfull The wonderfull prouidēce of nature and prouident wisedom of Nature who hath thus prouided least in perpetuall motion the hart should gather so great a heat as should waste consume it for which cause also saith Hippo. it lyeth in water much like vrine that it might euer be fresh as it were flourishing Chrysippus that notable Stoicke in his booke of Prouidence sayeth that the finall cause ouercommeth both the efficient and matter in naturall thinges and Aristotle against Democritus The finall cause is the first and chiefest in works of nature sayth that in the workes of nature the end is the first and chiefe cause for it moueth the other causes it selfe being immoueable I know that our aduersaries will obiect that nature indeuoureth nothing against her owne lawes shee should therefore haue made the heart temperate But let me retort their owne weapon against them Nature should haue made the heart originally temperate that there might haue beene no neede of breathing cold ayre how absurd this opposition against the wisedome of nature is no man but seeth For the heart was necessarily to bee created very hotte because in it is the hearth and fire whereby the naturall heate of all the parts is preserued and refreshed If they thinke not the Fat of the heart necessary let them remember that it groweth not in the ventricles nor in the flesh of the heart but onely vpon the Membranes of the vessels which are parts lesse hot then any of the other Some there are which add further that this Fat is a part of the heart because it keepeth alwayes the same figure and circumscription and is not melted by fire but rather torrifieth For the Membranes of the Braine we say they haue no Fat because there was no vse of it yea it would haue hindered the breathing out of the smoaky vapors by his clamminesse Why there is no fat in or about the braine For the Braine like a cupping glasse draweth continually and sucketh vp the expirations of the inferior parts to which if the Comb-like sutures of the Skul did not gape and giue way the Braine would be made as it were drunke with their aboundant moystures Beside Fat would haue hindred the motion of the Brain for it moueth perpetually as the Pulse doth as we shall shew in due place wherefore in the Braine there wanteth the finall cause of Fat. The materiall cause is also wanting because there is required a great aboundance of bloud for the nourishment of the brain and for the generation of Animall spirits it behoued not therefore that it should be conuerted into Fat Old men and those that are melancholy are seldome fat because the material cause of it is wanting for they are too dry The Fat of the Why melancholy men are leane Kidneyes compasseth not the flesh but their membranes only Aristotle saith that both kidneyes are fat but the right lesse then the left because it is the hotter And whether the Fat be a liuing part we shall dispute in our next exercise Finally whereas Galen sayth that in cold and dry bodies the Fatte is Larded through the flesh not through the coates or membranes we answere that by flesh in that place he vnderstandeth the muscles which are couered Galen expounded with their proper coates to which coates the fat groweth because they abound with bloud and veines but in those coates that are most distant whereof he there speaketh because of their drynes there wanteth matter of Fat for you may remember wee taught you before that Fat is not ingendred but only where there is an ouerplus of bloud which sweateth through the spongy flesh after it is satisfied Now in cold and dry bodies such as Galen there speaketh off ther is no such aboundance of bloud that there should be any ouerplus The effects of Fat which they mention conclude nothing it is true that Fat is a concocting medicine and that the Fat of the Kall relieueth the heat of the stomacke but not primarily and of it selfe but by euent because the thicknes and visciditie or clammines of it hindreth the euaporation of the heate which by that meanes is doubled besides it stoppeth vp the pores that the piercing cold cannot reach vnto it Wherefore it heateth the stomacke as How fat heateth the stomacke cloathes heat the body not by adding heat but by keeping the naturall heat in and externall cold out That it easily flameth proceedeth from his oyly and aery matter so Camphire Why Fat flames burneth in the fire which yet all men take to be cold Moreouer the effects doe not proue the efficient cause of Fat to be hot for oyle which becomes thick and congealed in winter presently taketh flame and yet no man will deny but that it is congealed by the externall cold of the ayre We therefore conclude that Fat is curdled by cold that is by a lower or more remisse degree of heate that it groweth The conclusion or adheareth onely to membranes because their heate is weaker as hauing no continuity with the heart and therefore depriued of that plentifull influence of heat therefrom which the other parts of the body doe inioy which haue a more notable continuity
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 tâ—e venall arâ—ery into the left ventricle of the heâ—rt and from thence into the great Artery and so into his branches by which way â—lso 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 â—crimony 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 soâ—ts 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 〈◊〉 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
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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 proportiō 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
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 wōb 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
mankinde some there bee that call a woman Animal occasionatum or Accessorium barbarous words to expresse a barbarous conceit as if they should say A A barbarous conceite Creature by the way or made by mischance yea some haue growne to that impudencie that they haue denied a woman to haue a soule as man hath The truth is that as the soule of a woman is the same diuine nature with a mans so is her body a necessary being a first and not a second intention of Nature her proper and absolute worke not her error or preuarication The difference is by the Ancients in few words elegantly set downe when they define a man to be a creature begetting in another a woman a Creature begetting in her selfe The second thing required to perfect generation is the mutuall embracements of these 2. Copulation two sexes which is called Coitus or coition that is going together A principle of Nature whereof nothing but sinne makes vs ashamed Neither are these embracements sufficient vnlesse from either sexe there proccede a third thing by which and out of which a newe man may bee generated The effusion therefore of seeds which are indeede the immediate 3. Emission of seede principles of generation is altogether necessary otherwise it were not a generation but a new Creation These three things therefore must concurre to a perfect generation a distinction of sexes their copulation and an emission of seede from them both CHAP. II. Of the Principles of generation seed the Mothers blood WHatsoeuer is generated saith the Philosopher is begotten out of somwhat and from somvvhat else vvere it as vve said a nevv Creation no Generation Wherfore Two principles of generation the Ancients haue resolued that tvvo principles must concurre to generation Seed the Mothers blood The seed is the principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the efficient or workman which formeth the Creature and ex quo that is the matter whereof the spermatical parts are generated The blood hath onely the Nature of a matter and passiue principle we therefore vse the Schoole words because they most emphatically expresse the thing for out of this bloud the fleshy partes are generated and both the spermaticall and the fleshy are nourished The Nature of both these principles is very obscure which we will endeuour to make plaine on this manner The Seed is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine semen Genitura betweene which Aristotle puts a nice difference but Hippocrates takes them promiscuously for the same And so we wil call it Seed and Geniture which we define A body moyst hot frothy and white consisting of the remainders of the last and perfect nourishment and the spirites mingled therewith laboured and boyled by the vertue of the Testicles and so made fit for the perfect generation of a liuing Creature A perfect definitioÌ„ of seed This definition doth fully and sufficiently expresse all the causes the formall the materiall the efficient and the finall The humidity heate frothinesse and whitenes do make the forme The seed is moist The formall cause Ctesias his error 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Power and Consistence and therfore Ctesias Physitian to King Artâ—xerxis was deceiued who thought that the seed of an Elephant was so dry that it wold become like vnto Amber but it is necessary it shold be moyst as wel that it might be moulded by the efficient as also because it must contayne the Idea or specificall forme of all the How moyst particles Hot it is that it might produce those formes for cold entreth not into generation vnlesse it be by accident It is frothy by the permixtion of the spirits and by their motion Why hot Why fâ—othy whence it is that the Poets call Venus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if shee were made of the froth or foame of the sea and therefore seede when it is auoyded soone looseth his magnitude because the spirits which houed it vp do vanish whereas phlegme and other mucous matters keepe their bulke because they haue little spirites in them It is white because it is boyled in the Testicles and the spermaticall vessels whose inward superficies is white as also because it containeth in it much ayre and spirits and therfore it is but a vaine thing which Herodotus reporteth of the seed of Negroes or Blacke-Moores that it is black The matter of the seede is double the ouerplus of the last nourishment and spirits That The material cause double bloud ouerplus is bloud not altered and whitned in the solid parts as the Antients imagined but red pure and sincere deriued to the Testicles and the preparing vessels from the trunke of the hollow veine through the spermaticall veines And hence it is that those men who Soranus Why kinsmen are called consanguinei are very immoderate in the vse of Venus auoyde sometimes bloody seede yea nowe and then pure blood Of this minde also is Soranus and therefore it is sayeth he that the AntieÌ„ts called those that were of a kindred Consanguineos i. of the same bloud because the seed is made of bloud which phrase we also at this day retayne The other matter of the seede is that which maketh it fruitfull to wit those Spirites which wander about the body these And spirits potentially conteine the Idea or forme of the particular parts for they are ayrie and moyst easily taking any impression and passe through the spermaticall arteries to the mazey vessels of the Parastatae and the Testicles There they are exquisitly minglled with the bloud and of two is made one body like as of that admirable complication of the spermaticall veine and arterie is made one vessell This double matter of the seede Hippocrates expresseth by the names of fire and water Hippocrates How seed is firie How watry for so he sayth sometimes that the seed is fire sometimes he calleth it water It is firie by reason of the spirites which haue in them an impetuous violence or nimble agility whence also it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semen turgens swelling seede In respect of the blood which is the corpulency or bulke thereof it is called aqueum watery Both these Hippocrates in his Booke de diaeta in one sentence legantly expresseth where he sayth The Soule creepeth into man being made of a mixture of fire and water By the Soule he meaneth the Seed which A hard place of Hippocrates explained therefore in other places he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Animated by Fire hee meaneth the spirits and the in-bred heat which is commonly called Innatum calidum by Water he meaneth the Alimentary moysture which is bloud The fire sayeth hee moueth all things through and through the water nourisheth all things through and through In respect therefore of this double matter the seede carrieth the nature of both the principles 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the species or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 masculū 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 sedentar◠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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 secund◠Epidemiωn 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
smelling 616 29. The lower parts of the Face 620 30. Of the mouth palat and vuula 621 31. Of the Fauces or Chops and Almonds 624 32. Of the tongue and his muscles 626 33. Of the sense of tasting 631 34. The Larynx or throttle 633 35. Of the Glottis and cleft of the Larynx 644 36. Of the Epiglottis and his muscles Ibid. 37. Of the membrane of the Larynx Ibid. 38. Of the sound and the voyce 645 The Controuersies of the eight Booke CHAP. I. VVHat Sense is 646 2. What Action is 653 3. The end of action 654 4. How manifold Action is 655 5. That Sense is not a pure passion 656 6. That Sense is not a simple action 657 7. Placentinus his opinion Ibid. 8. How the faculty is wrought in the Sense 658 9. Where Sensation is perfectest 659 10. That by our outward Senses we do not know that we haue sense Ibid 11. Whēce it is that we perceiue that we haue sense 660 12. Of the number of the Senses Ibid 13. Of the order of Senses 661 14. A confirmation of the order of Sences 662 15. The arguments of the Philosophers Ibid. 16. The arguments of the Physitians 663 17. The authors owne opinion Ib. 18. Whether the Senses doe need a medium ar meane Ib 19. What the medium ought to be 664 20. What an obiect is 665 21. Of the organs of the Senses 666 22. Of the maner of seeing Ibid 23. Whether we see that which is within the eie 670 24. Whether the organ of fight be fiery or watery 672 25. Wherefore the eies be diuersly coloured 673 26. Of the muscles of the eies and their motion 675 27. Two obscure and intricate questions concerning the motion of the eies are resolued 676 28. Of the humours of the eies whether they be animated parts 677 29. Of the originall of the opttcks their meeting and insertion 679 30. Whether the light be the obiect of the sight 681 31. Of the nature of light and what it is 682 31. Of the differences betwixt Lux or light it selfe and Lumen or illumination 684 32. That colour is the colour of sight 685 33. Whether colour be light .. Ibid. 34. That the pure elements are not coloured of themselues 687 35. Of the generation of colours and of their forme Ib. 36. Of the Medium or meane of the sight 689 37. Whether light bee the forme of that which is perspicuus 690 38. Of the production of a sound 691 39. The definition of a sound 693 40. Of the differences of sounds 694 41. Of the maner of hearing 696 42. What is the principall organ of Hearing 697 43. An explication of certaine hard Problemes about the eares 698 44. Of the wonderfull sympathy consent of the eares the palat the tongue and the throttle 700 45. What smelling is 702 46. Why man doth not smell so well as many other creatures 703 47. Of the essence of an odour 704 48. The definition of an odour 706 49. Of the causes of odours 707 50. Concluding that Fishes do not smell .. 708 51. Of the differences of odours 710 52. Of the Medium or meane of smelling Ib. 53. After what maner an odour affecteth or changeth the medium 711 54. What is the true organ of smelling 712 55. Whether taste be the chiefe action of the toung 715 56. Whether the taste differ from the touch Ib. 57. Of the obiect of tasting 718 58. Of the matter of sapours Ibid. 59. Of the efficient cause of sapors 719 60. Of the number of sapors Ibid. 61. Of the medium or meane of tasting 722 62. Of the organ of tasting 723 63. Whether the tongue alone do taste 724 64. In what part of the tongue the taste is most exact Folio 725 The ninth Booke CHAP. I. A Briefe description of the Ioynts 728 2. Of the parts of the Ioynts in generall Ibid. 3. Of the excellency of the hands 729 4. Of the vse figure and structure of the hand properly so called 730 5. Wherein is declared the reasons of the framing of all the similar partes whereof the hand is compounded 731 6. Of the distincter parts of the hand of the wrest and of the afterwrest 732 7. Of the fingers of the hand Ibid. 8. Of the Foote in generall his excelency figure structure and vse 733 9. The similar parts of the Foot in the large acception 734 10. An explication of the disimilar partes of the whole foote 735 The 10. Booke CHAP. 1. VVHat flesh is and how many sorts of flesh there be 737 2. Of the flesh of the muscles and what a muscle is 738 3. How many and what bee the partes of a muscle Fol. 739 4. What is the action of a muscle and the differences of the motion thereof 741 5. Wherein all the differences of muscles are shown 742 6. Of the number of the muscles 743 7. Of the muscles which mooue the skinne of the head 745 8. Of the muscles of the eye lids 746 9. Of the muscles of the eyes 747 10. Of the muscles of the outward care 750 11. Of the muscles within the cares 752 12. Of the muscles of the nose 753 13. Of the common muscles of the Cheekes and Lips 754 14. Of the proper muscles of the Lips 755 15. Of the muscles of the lower law 757 16. Of the muscles of the choppes which serue for diglutition or swallowing 760 17. Of the muscles of the bone called Hyois Ib 18. Of the muscles of the tongue 761 19. Of the muscles of the Larynx 763 20. Of the muscles of the Epiglottis or of the ouer-tongue 766 21. Of the muscles which moue the head 767 22. The muscles of the necke 771 23. The muscles of the shoulder-blade called Omoplata or Scapula 772 24. Of the muscles of the arme 775 25. Of the muscles of the Cubit 780 26. The muscles of the Radius or wand 782 27 Of the muscles of the hand in general 785 28 The muscles of the palme and 2 or three other yssuing from the fleshy membrane 786 29 The substance which commeth betweene the skin of the palme and of the fingers their tendons Ibid. 30 The muscles which bend and extend the sorefingers 787 31 Of the muscles that bend extend the thumb Fol. 789 32 Of the muscles of the afterwrest and the wrest Fol. 791 33 The muscles of Respiration 793 34. Of the muscles of the Abdomen or panch 796 35 The muscles of the back 801 36 The muscles of the fundament the bladder the testicles and the yarde 803 37. The muscles of the Leg. 804 38. The muscles of the thigh 807 39. The muscles of the foote 813 40. The muscles of the Toes 817 41. The flesh of the entrals or bowels 820 42. What a glandule is and how many kinds there be of them 821 43 A briefe enumeration of the Glandules in the whole body 823 The eleuenth Booke CHAP. 1. VVHat a veine is 825 2. Of the vse and
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the measure and rule of all other bodies There be many things which set foorth the excellency of it but these especially The excellēcy 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking vpwards althogh Plato in Cratylo is of opinion that man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
dispersed through the whole worke but much more largely according to the order of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or composition that nothing may be wanting vnto you which either our industry or charge may accomplish for your behoofe but first we will insist in the order of dissection Who haue written of Anatomy and first what Hippocrates hath written thereof CHAP. X. HIppocrates of Coos was reuerenced by antiquity as the Oracle of Greece or a kinde of Deity rather to be adored then admired much lesse imitated This Man when the art of Physicke was yet rude and vnpolisht so laboured vpon The praise of Hippocrates it that he left it smooth and terce the knotted budde by the strength of his wit and vigorous rayes thereof he made to spread into a glorious flower He like a good Husbande hath reduced the seedes of Physicke dispersed before in the large field of the world into certain seed plots whence we may fetch them one by one Hippocrates writings like to seed at our pleasure and truth to say his writings resemble seede most of all for they are not great but full of power and efficacie for as a small A corne hath in it the power of a mighty Oake so in him one short Aphorisme consisting of a few wordes hath growne to fill whole volumes of Commentaries and so all other his writings are very enigmaticall hauing in them as many sentences as wordes Before Hippocrates time the knowledge of Anatomy was very geason and scarse no writings of the ancients were extant of that subiect He was the first Man that being inspired as I verily thinke with a diuine Spirit trusting as well he might to the strength of the pinions of his owne wit cut the first way through this abysse not onely leauing encouragement vnto others but also monuments of many things which pertained to anatomy For I verily thinke that that happie spirit of Hippocrates was ignorant almost of nothing that doth necessarily appertaine to the vse practise of the art of Physick For whereas Galen in his second Booke de Anatomicis Administrationibus maketh two sorts of Anatomy the one profitable because it is necessary for the practise of Physicke the other beyond the vse of art and more for ornament Galen and pleasure then profit which hee calleth Superabundant I presume I can demonstrate Hippocrates not ignorant of that Anatomy which is vsefull and profitable vnto you that Hippocrates hath most exquisitely and elegantly described that former profitable and vsefull kinde of anatomy Of parts some are Similar some Dissimilar Similar are the Bones Cartilages Ligaments Membranes Veines Arteries Nerues and of all these Hippocrates hath written many things and those excellently well Concerning the Bones first in generall what is their Nature their manner of generation their materiall cause their efficient and finally their vse he hath excellently demonstrated in his bookes De Natura Ossium de Carnibus and de Natura Pueri The matter he describeth in these words When the fat exceedeth the glue then are the bones framed The efficient cause hath he thus set downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The bones being thickned by heate are exiccated or dryed The common vse of the bones who did euer so accurately expresse in so fewe Wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The bones doe giue vnto the Body stability vprightnesse and forme or fashion Hee hath How Hippo. described the Nature of bones also described the particular history of the bones their seuerall differences their fashions and their parts Of the bones of the head he writeth in his booke de vulneribus Capitis of the rest in his Bookes de Articulis and de Ossium Natura For before hee do deliuer the diseases or affects incident to the bones he inquireth into the nature and fashion of euery Bone a tast of which his elegant order I wil giue you in the description of the back-bone whereby you may imagine how he hath done all the rest The Nature of the Backe-bone saith he is first to be knowne The figure of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hip. description of the backe bone that is In some sort right and straight but yet so that sometimes it bendeth outwarde sometimes inward From the first racke-bone or vertebra of the necke to the seauenth it hath Figuram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Inclining inward that it might bee substrated or couched vnder the Gullet and the Rough Arterie From the first Spondill of the backe vnto the twelfth it hath Figuram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A forme bunching outward that the Organes of respiration might haue the better roome and a more spacious cauity to extend themselues in to wit the Heart and the Lungs The Loyns bend inward the Os Sacrum or Holy-bone protuberateth or swelleth outward yet with a straitnes too that so the cauity of the hypogastriū or watercourse might be the larger which was to containe the bladder the right gut and the wombe The rest of the bones he pursueth after the same manner Concerning the Cartilages Ligaments and Membranes some things he hath deliuered heere and there but scatteringly Of the veynes he hath written many things but all of them very obscure in his Booke De locis in homine De Morbo Sacro De ossium Natura and in the second Epidemiωr And first he doth very elegantly describe the ascendent and descendent trunke of the Hollow veyne which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Liuer veine The description of the hollow veine after Hippoc. in the fourth section of the second Booke Epidem The Liuer veine saith hee passeth downward through the loynes to the great or Holy bone Againe arising vpwards out of the Liuer it ascendeth through the Midriffe and so runneth to the throate As for the peculiar history of the veines that is to say the diuarication of their branches albeit hee Hippocrates knew all the veynes which are vsually opened hath not precisely set them downe yet it seemeth he was not ignorant of them so far as was needefull for the practise of Physicke for hee mentioneth all those branches which Physitians vse to diuide in Phlebotomy as for example the veynes of the forehead the nowle or backe part of the head called Vena puppis and we may call it the Sterne veine the Instances in them all veines of the tongue the eares the iugular or throate veynes the shoulder veyne called humeraria the Liuer veine called Basilica that of the ham called vena poplitis and the ankle veines called Maleoli In the 68. Aphorisme of the first Section When the backe part of the head is pained the right veine of the forehead being opened giueth ease In his third Book De Morbis in the Angina or squinancy he striketh the veynes vnder the tongue In his Booke de Aere locis aquis he mentioneth the veynes behind the eares The
the question wherin Galen is interpreted of Galens Philosophy It is true that he acknowledgeth in euery perfect organ one similar particle which is the principall cause of the action but yet hee neuer meant to referre the cause of the perfect action onely to the temper of that particle so hee acknowledgeth the temper of the Christalline humor to be the efficient cause of vision or sight together with his purity smoothnesse and scituation which are all organicall For if the position of the Christalline humor be changed if it be drowned too deep in the glassy humour although What we must resolue vpon according to Galen the temper of it remaine neuerso exquisite yet the vision cannot bee perfect In a word therefore I answere that the originall of the action dependeth vpon the similar part and his temper but the perfection of the action followeth the frame of the whole organ And this Galen teacheth in the sixt chapter of his book de differentijs morborum and in his book de optima corpor is constitutione where he willeth and resolueth that the actions doe first of all and originally issue from the similar particles but their accomplishment and perfection dependeth vpon the frame of the whole organ Whether the Spermaticall parts be generated of seede QVEST. VII MAuing thus handled the distinction of the parts the natures of them all it remayneth that we entreat of those parts which are called Spermaticall Three questions concerning spermatical parts concerning which there are three questions among the rest most notable Whether they be immediately made of the seede whether they can grow together againe or bee restored and whether they bee hotter then the sanguine or bloudy parts or no all which we will dispute in order The first question is hard The first question to be determined and therefore we must be constrayned to take our rise a little higher for that the nature of seede which is intangled in many folds of difficulties must first be vnfolded notwithstanding because wee shall haue fitter oportunity in the booke of the generation of man to search more narrowly into the mysteries of this secret wee will content our selues in this place briefly to run ouer those things which shal most concerne the matter we haue in hand It is agreed vpon betweene the Physitians and the Peripatecians that seede is a Principle of generation But the Philosophers doe acknowledge it onely to be a formall and efficient Principle the Physitians both a formall and a materiall formall by reason of his spirits materiall by reason of his body The Physitians therefore doe determine that the The Peripateticks thinke that all the parts are generated of bloud The first reason spermaticall parts are generated out of the crassament or thicke substance of the seede the Peripateticks onely out of the bloud This latter opinion is not without his patrons and abettors and beside supporteth it selfe by these arguments If the Spermaticall parts were made of the seede as of a materiall principle then the actiue and the passiue the act and the power the mouer and that which is moued the matter and the forme the maker and the thing made should be the same which true and solid Philosophy will not admit Againe according to Aristotle in the second booke of his Physickes the Artizane is neuer a part of his owne workmanship the seede is the artizane Galen calleth it Phidias who was The second Aristotle Phidias the Statuary an excellent Statuarie and made among other peeces Mineruas statue of Iuory 26. cubits high c. And in the 20. chapter of the first book de generatione Animalium The seed is no part of the Infant that is made sayth the Philosopher no more then the Carpenter is a part of the woode which hee heweth neyther is there any part of the art of the artificer in that which is effected but onely by his labour through motion there ariseth in the matter a forme and a shape Moreouer it is an axiome of Physicke That wee are nourished by An axiome in Phisicke The third those things whereof we are formed framed and do consist but all the parts of man are nourished with blood and therefore they are all generated of blood also Furthermore if the principall parts the Heart and the Liuer bee made of blood for their substance is fleshy and Hippocrates calleth them both fleshy Entrals why is it not so The fourth Hippocrates with the other parts which al men admit and consent to be made and perfected after them Adde heereto that if the seede of the Male be both the efficient and the matter of the Infant The fift there is no reason but the male may alone beget an infant in himselfe shall the Nature of the seede be idle and at rest which all Philosophers with one consent doe agree is alwayes actiue and operatiue Finally is it possible that so small a moment of seede as ordinarily The sixt sufficeth for the generation of Man should bee sufficient for the delineation of so many hundreds nay thousands of Bones Gristles Ligaments Arteries Nerues Veynes Membranes c Wherefore the seede hath not the nature of a materiall but onely of an efficient cause of mans generation There are aâ—so two places in Galen which seeme to fauour the opinion of the Peripatetikes The first is in the second Booke De Naturalibus Facultatibus where hee sayth The Seede is an â—ffectiue Principle of the Creature for the materiall is the Menstruall Blood The other in the third Chapter of the same Booke where he speaketh verie plainly There is great difference saith he betweene the workemanship of Phydias and of Nature For Phydias of waxe can neuer make Iuory and Gold but Nature keepeth not the olde forme of any matter generating of bloud bloudlesse parts As for example Bones Gristles Nerues Veines Arteries all bloudlesse yet made of bloud But the trueth is that Galen was of another minde to wit that all the Spermaticall parts were made of seede as appeareth in his Bookes de Semine where hee inueyeth purposely The contrarie opinion of the Physitians Authorities of 〈◊〉 against Aristotle concerning this matter teaching that the seede is both the efficient and the materiall cause of their generation The efficient in respect of the Spirites the matter in respect of the Crassament of it And indeede that admirable and vnimitable ingenie or discourse of Hippocrates did first bring this light into the worlde as appeareth in his Bookes De Natura pueri de Principijs and the fourth De Morbis And Aristotle himselfe is constrained to confesse as much in the first Booke of his Physickes and in his Aristotle Bookes De gener Animalium where he sayth that some parts are made onely of an Alimentarie excrement some of an Alimentarie and a Seminall together Besides not to stand vpon authorities wee haue waight of Reason to prooue it The seede of
that the spermaticall parts may reunite The first argument to the first intention as Chirurgians vse to speake and this they establish by these arguments Where the Efficient Materiall and Finall causes of coalition are there is nothing to hinder a reiunction but in young growne and aged men this threefold cause is present therefore in all such there may be coalition the Maior proposition of it selfe is cleere enough the Minor is thus confirmed The Efficient cause of coalition is the forming faculty which vseth heate as her instrument this faculty is seated naturally in euery part but more manifestly in the solid parts then in the fleshy The Matter of the spermaticall parts is seede of which there is sufficient plenty as for nutrition and accretion or growth so also for a newe generation Hippocrates also Galen and Aristotle Hippocrates Galen Aristotle doe agree that the seede is an excrement or rather surplusage of the last concoction now the last and most absolute aliment is plentifull enough neuer fayling vnlesse it be in the vtmost limit of decrepit age and therefore the excrement or surplusage of it is not wanting Moreouer according to Hippocrates veines arteries nerues and all spermaticall parts haue the power of procreating seed Neither is the Finall cause wanting for a broken bone and a diuided veine doe after a sort desire and striue to be reunited because the solace and comfort of Nature consisteth in vnion as her sorrow and desolation in solution They haue also another argument not inelegant Hollow vlcers are filled vp with new flesh intertexed The second argument and wouen with small and capillarie veines arteries and sinewes for that flesh is sensible it liueth and is nourished therefore of necessity by veines arteries and sinewes Who is so mad that he dare exclude the teeth out of the number of spermaticall parts but they grow againe after they be extracted Hippocrates in his book de Carnibus maketh The third argument Hippocrates a threefould generation of the teeth The first from the seede in the wombe the second from milke the third from more solid aliments Now if by the transmutation of the aliment the spermaticall parts doe encrease why shall they not be reunited seeing that accreation The fourth The fifth Galen is one of the kinds of generation Galen in the seauenth chapter of the fift booke of his Method and in the fourteenth of his Method writeth That he hath seene many sculdered reunited arteries He telleth a story of a young man who had an artery diuided in his arme which afterward did perfectly reunite againe Also in his 91. chapter of his booke de arte parda and in the fift chapter of the sixt booke of his Method hee affirmeth that the bones of Children may reunite These are the reasons which they vrge and wherewith they goade vs to subscribe that spermaticall partes euen according to the first intention may reunite themselues Those which haue giuen vp their names against this opinion doe labour to prooue the contrary by authorities and by reasons And first they oppose the sixtieth Aphorisme of The contrary opinion Authorities for it the sixt section If a bone a gristle a nerue or the fore-skin bee cut they neuer reunite againe Galen in the 8. and 10. chapters of his first booke de semine as also in the 87. chapter de arte parua writeth that the fleshy parts doe easily conglutinate spermatical neuer And in the 91. Hippocrates chapter Artis paruae he esteemeth a fracture in a bone to bee incurable because bones doe not reunite according to the first intention These authorities are seconded by Reason first both Reasons the Efficient and Material causes of reunition are wanting The Efficient is the formatiue facultie which is onely in the seede whose drowsie lusking faculty is onely brought into act by the heate of the wombe True it is that there remaineth in the solid parts a faculty conseruing the figure of the part but to make any thing anew is proper onely to the seede the Efficient therefore is wanting Neither is there any Matter at hand as the seede which being generated onely in the testicles how can it be transferred to the head the arme or any other part What is to be thought Three conclusions and 3. foundatiōs The first foundation A double reunition Out of these waues and stormes of opinions that wee may redeeme and establish their minds that are yet incertainely tossed to and fro and set them safe aland in a quiet harbor wee will determine the whole question by three conclusions and these conclusions shall haue three foundations The first is taken out of the determinations of Galen in the 90. and 91. chapters de arte parua and is on this manner There is a double reunition of dissolued parts One after the first scope another after the second scope or intention The first intention is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Agglutination which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Colligation which wee cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first is sometimes accomplished without any medium that is ought comming betweene as in flesh which being cut or diuided is What are the first and second intentions in Coalition presently glued together sometime with a medium of the same kinde which we call medium homogeneum The second intention is accomplished with a medium of another kind which wee call medium heterogeneum as with a Callus Cicatrice or scarre and such like which are not of the same kinde with the part dissected or separated Now that parts may reioyne according to the first intention and by a homogeny medium or meane many things are required First the strength of the Efficient to wit of the formatiue faculty and of the natiue heate Againe a due disposition of the Matter which must be plentiful that it may What things are required to the first intention suffice nutrition accretion and a new generation Moreouer it must bee ministred not by little and little but togetherward that is it must bee sodainely and at once altered that nothing of a diuers kinde may interpose it selfe betweene the disioyned parts in the time of that alteration Another foundation is this Of spermaticall parts some are soft as veines some harder The second foundation The third as arteries and nerues some hardest of all as bones The third foundation That in Infancy and Child-hood all the spermatical parts are exceeding soft and the bones like curdled or gathered butter and coagulated or sammed cheese but in those that are growne to further yeares they become dryer and in old men very dry because our life is nothing else but a drying of the spermaticall parts These foundations being thus layd we conclude thus triplewise First that fleshy parts The triple conclusion are easily regenerated and doe reunite according to the first intention but
spermaticall parts very hardly Secondly in Children and moyst natures all the spermaticall parts euen First Second the bones may reunite by a homogenie meane in those that are growne some parts may but not all veines often arteries more rarely bones neuer In old men there is no hope of coalition in a nerue membrane arterie veine or skinne which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none in a gristle broken eaten a sunder torne or dissected which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none in a bone broken which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly in all ages and sexes euen to the vtmost Third extent of old age all the spermaticall parts will reunite according to the second intention that is by a medium or meane heterogenie or of a diuers kinde which in a bone is called Callus in the rest a Cicatrice or a scarre The confirmation of the first conclusion The truth of the first conclusion is thus confirmed the mutation or change of bloud into flesh is easie and expedite because it is accomplished by a light and almost single and simple alteration For bloud is red hot and moyst so also is flesh redde hot and moyst one thing only is required that the bloud be incrassated there is therfore a fit apt disposition of the matter The Efficient is likewise very strong because fleshy parts are hotter then spermaticall whereupon it commeth to passe that they sodainly reunite sometimes without any meane at all sometimes with a Meane but alwayes of the same kind and homogenie yea oftentimes the flesh groweth so importunately in woundes which wee call hyposarchosis that we are constrayned to inhibite and restrayne the increase with corraside A threefold cause why spermatical parts do not reunite 1 The weaknes of the Efficient Liniments and poulders But on the other side the spermaticall parts doe very hardly reunite according to the first intention because of the weaknes of the Efficient the ineptitude or vnfitnesse of the Matter and the siccitie or drynesse of the parts The Efficient is heate which being weake hath enough to doe to intend conseruation and nutrition and therefore cannot perfectly restore the decayed and vanished substance of the solid parts It is enough sayth Galen in the 59. chapter Artis paruae if it hinder them from being exiccated or dryed vp How shall it then laudably indeuour a new generation when it cannot preserue them in that state in which Nature produced or brought them foorth Haply there will 2 The indisposition of the Matter be a sufficiency of Matter but it cannot flow together ward and at once because the mutation or change of bloud into a bone cannot be accomplished but by long interpolation and many meane alterations first into marrow then into glew and so into seede of red it must become white of moyste it must become drie of liquid it must bee incrassated or thickned in a worde it must alter the temper and all the qualities Wherefore because the aliment doth not flow but by little and little to the nourishment of the bones and the spermaticall parts it commeth to passe that the excrement which resulteth or ariseth out of the nourishment doth interpose it selfe betweene the disioyned parts before the bloud can passe thorough those diuers alterations and so breedeth a Callus There is also another impediment from the neighbouring parts as if they bee fleshy they preuent the c̄oalition by filling vp the vacuitie or empty space The last cause of the difficulty of coalition is the siccity and hardnesse of the spermaticall 3 The hardnes and siccity of the parts parts For those things that are dry are very hardly vnited and the Philosopher in all mixtions requireth some watery moysture that by it as by a glew all the rest may bee vnited The second conclusion is thus strengthned Children because they are not far off from The confirmation of the 2. conclusion the principles of generation haue the Efficient cause very strong and forcible they haue aboundance of naturall heate plenty of spermaticall Matter and that very apt which is sodainly and easily changed because of the softnes and supplenesse of the spermaticall parts In growne men the veines because they are soft and beside at rest from growing and extension are easily glued together but the arteries very hardly as well by reason of their continuall motion which hindereth reunition as also because of the hardnesse of their coates for they are as sayth Herophilus fiue-fould thicker then the veines Some haue Herophilus obserued that many parts albeit they be soft doe neuerthelesse not reunite because of the excellency and necessity of their action for that the creature dyeth before they can be reunited so the flesh of the heart being disseuered is neuer reunited because the man dieth instantly by reason of the interception of a duty or function of absolute necessity for the preseruation of life The third conclusion is so euident of it selfe that it needeth no probation at all for at all times spermaticall parts doe reunite by a heterogenie meane If the skin bee wounded The confirmation of the 3. conclusion there euermore groweth acicatrice or scarre vppon the separation A broken bone is alwayes and at all times souldered with a knotty Callus notwithstanding for further illustration two problemes or difficulties are to be cleered The first why if a bone be caued or hollowed by an vlcer so as there is any losse of the bone the flesh can neuer be generated ouer it For Hippocrates in the 45. Aphorisme of The first probleme the sixt section sayeth All vlcers that are Annual must of necessity loose some part of the bone vnder them and the scarres or Cicatrices become hollow Why doth not the flesh insinuate it selfe into the hollow place of the perished bone Or if there be a Callus generated why is there not also flesh generated about it I answere that flesh cannot bee generated in the The answere to it cauitie of the bone because flesh is not made but of flesh a nerue but of a nerue now the lippes or extreame verges of the cauitie are bony what therefore shall they endeuour to generate Surely either nothing at all or else a bone or a Callus If in the place of that which is lost there be no body substituted then is there no foundation layde whereupon flesh may arise The bone it selfe in dry and hard bodies cannot be regenerated therfore Nature not being able to doe that she would doth that shee can so shee maketh a Callus But what is the reason why no flesh can grow vpon this Callus Because flesh is a liuing Obiection Solution and animated thing and a Callus without life altogether now that which is animated and that which is inanimated that which liueth and that which is dead do differ in the greatest difference that is in the kinde and very forme wherefore the Callus
Now that the seed is hotter then the bloud may thus bee demonstrated Hippocrates calleth seede fiery ayrie bloud cold and waterish Beside bloud is contayned in a trough or channell but the seed passeth through vessels which haue no sensible cauities which are certaine signes of the tenuity and heat thereof But this reason seemeth to be more washy and loose then may answere the strength and vigor of so great a Clarks wit For there are two things to be considered The answere to the former argument Two things to be considered in seede the body and the spirits in seed as sayth Galen in many places the crassament corpulencie as I may say or body of it and the spirites wherewith it is aboundantly stored in reference to the former the seed is sayd to be watery and earthy in reference to the spirits fierie The spirits are the instruments of the soule by which that noble architect formeth her mansion or habitation out of the seede working and forming it into parts conuenient These are called forming spirits and in respect of these the seed is sayd to be artifex a workman and carrieth the nature of an Efficient cause The watrish and cold body of the seede is the matter of the spermaticall parts I conclude therefore that the whole seede considered with all his parts is hotter then the bloud because it is fuller of spirits but if the seede be robbed of his spirits then is it colder then the bloud and therefore being auoyded the heate of it presently vanisheth and by the coldnesse of the ayre it becommeth libuid and black and such did Galen acknowledge the matter of the spermaticall parts to be This first argument Iobertus strengthneth with another thus The conformation or Iobertus his 2. argument structure and scite or position of the spermaticall parts doe manifestly proue their heate for the bones occupy the in-most place and are couered on euery side with flesh as are also the nerues least their ingenit or in-bredde heate should vanish or bee offended by the coldnes of the ambient ayre but the flesh is placed about the vtmost parts By which argument Answere I cannot see what he wold conclude for all these things do rather argue the coldnesse then the heat of the spermaticall parts for because cold was their greatest enemy that their weake and languishing heate might not bee extinguished Nature did on euery side cherish them with flesh and inuest them with membranes for their defence Moreouer the bones are not feated so farre within for the preseruation of their heat but because they should serue as a stay and prop to vphold all the rest of the frame But if he will conclude that the externall parts are colder then the internal it will follow that the skin which all men acknowledge to be temperate is colder then either nerues or bones His third argument is yet more absurd The spermaticall parts sayth he are easily offended Iobertus 3. argument with the cold therefore they are hot for alteration is made by contraries conseruation by things that are alike But this is vtterly opposite to Galens Philosophy who in his booke de arte parita giueth this as a generall rule whereby we may distinguish the tempers Answered Galen of the parts that those which are easily offended with cold are cold and the hot with heate So sayth Hippocrates cold is the greatest enemy to the bones nerues teeth marrow Hippocrates of the backe because these parts are cold Galen hath these expresse words in the 59. chapter of his booke de arte parua In all parts this is a common marke of the temperature if the member doe easily grow cold it is a signe of frigidity or rarity if hardly of heat or of density if drying things offend it then is it dry and rashy if moyst things then it is moyst Finally Iobert addeth this last argument For that many actions of the spermatical parts Iobertus 4. argument doe testifie that there is in them a vehement and high degree of heate so the stomacke which is membranous attenuateth and boyleth the meat though it be very hard yea the Estrich softneth yron in her maw The bladder which is likewise membranous baketh the stone harder then the kidneyes which are fleshy parts These obiections may at first sight seeme of some moment to those that are not sufficiently groundâ— in our Art but we will labour to shew their weakenes and insufficiency First therefore that obiection concerning Answered the stomacke is full of errour for those creatures in whome the innermost coate or membrane of the stomacke is more fleshy doe boyle their meat more strongly and those creatures which haue no teeth as birds haue a solid flesh and very full of warmth annexed to their crops and as for men the inward coat of their stomacks is lined ouer with a fleshy A good obseruation of Fallopius crust which Fallopius first of all men obserued But go too let vs yeild this vnto him that the membranous stomacke doth more perfectly boile the membranous bladder bakes the stone harder yet it will not thereupon follow that the spermaticall parts are the hotter but that the heat when it is retained in a more solid and fast matter burneth more powerfully Who will say that a glowing yron is hotter then a flame of fire No it burneth more fiercely Comparison but yet the degree of his heate is more remisse So fire in his owne spheare and in aquauitae doe not burne because of the tenuity and thinnesse of the matter For the stone it is Aquauitae not generated so much by a sharpe and biting heate as by long continuance in the part of the viscidity and sliminesse of the matter as we see in old men Hence therefore it appeareth that the spermaticall parts are not hotter then the fleshy Neither must wee admit the distinction of ingenit and influent heat because if there bee a collation or comparison made it must be between equals and thus much of the third question QVEST. X. Whether the solid parts being once dryed can be made moyst againe THere is also beside the former three another by-question concerning the moystning of solid parts after they bee dryed for the opening whereof wee must vnderstand that the name of a solid part is very ambiguous and equinocall The common people call that a solid part which is firme hard dense Manifold acceptions of a solid part Galen Hippocrates or thight and well compacted or knit together So Galen calleth the flesh of the heart solid flesh Hippocrates in the 7. section of his 6. booke Epidemiâ—n calleth all the contayning parts solid and thus fleshy parts also shall be esteemed solid Some there are who by solid vnderstand all animated parts which haue a proper circumscription and are bounded within their owne limits Philosophers call that solid which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tale that is
women about the twelfth and it is a signe of maturity or ripenesse For that I may vse Hippocrates wordes in his booke de Nat. pueri assoone as the passages are open for the seede monthly courses the hayre or downe in a boy or girle starteth vp the skinne being rarefied or made thin Vnder these Priuities are the Priuities called Pudenda the very name carrying the remembrance of our shame and of our sinne The backe part of the inferiour Venter or lower belly is limited by the end of the ribs The back part of the lower belly and the extemity of the rump-bone this part some call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Cinctum the girdle-stead giuing the name from the vpper part or if you will subligaculum the breeches for the greeke word will beare both and then it taketh his name from the whole It is diuided into an vpper and an vnder part the vpper is from the bending of How it is diuided the Backe vnto the Buttocks which makes the Loynes Aristotle calles them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fleshy parts on either side are called in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulpa à palpando in imitation whereof wee call it the Fillet as it were Feele-it On the right side lies the right kidney and on the left side the left Below the loynes are fleshy and globous or round parts diuided by a fissure called by Herophilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vs the cleft Aristotle calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they sustain a man when he sits and we call it mannerly the seate he calleth them also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin Nates ab innitendo because they serue in stead of quishions to sit vppon wee call them the buttocks Betwixt these is the Coccyx or rump-bone and vnder them as in a low valley lie the very end of the right gut and the place of siege the port esquiline or the fundament Of the composition or frame of the lower belly CHAP. III THE inferior or lower belly consisteth of two sorts of parts one called Continent or Contayning and investing parts the other parts Contained The Containing and contayned parts inuesting or Contayning parts which properly make the Abdomen for they hide and conceale the bowels or entralles and the guttes scituated in this lower belly called therefore of the greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is aboue the belly are also of two sorts Common or Proper The common are the Cuticle or the curtaine The common investing parts The proper or scarfe-skin the true skin the fat and the fleshy membrane for they encompasse all the whole body excepting some particular parts as we shall shew afterward The proper inuesting parts are the Muscles of the paunch or of Abdomen and the peritoneum or the Rim of the belly for these are proper to the lower belly euery venter hauing his proper investure vnder the common containing parts And of these we will intreate in order sauing of the Muscles which wee will referre into their proper place in the Booke of the Muscles CHAP. IIII. Of the Haires of the whole body THE haires in Greeke are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because wee mowe or poule them Persius cals them Cirri from the Greeke verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The names of haires Arist 5. gener Animal 3. which signifieth to cut In Latine they are called Pili Almost euery liuing creature that ingendreth within it selfe is furnished with this couering some more some lesse and yet there are which in stead of haires haue prickes as Hedge-hogges and Porcupines others haue Feathers as Birds therefore Haires and Feathers of a like substance the sauour of Feathers and haires when they are burnt are alike others Scales as Fishes Haires are bodyes engendred out of superfluous excrement of the third concoction torrified by the naturall heate and they grow especially where the skin is thinnest most Wherof hairs are ingendered temperate and where there is for theyr nourishment some proportionable quantitie of moysture So that for their generation or production and their conseruation foure things are required The heate for an efficient cause the Matter out of which they are generated 4. things required to the production of haires or produced a conuenient place for their production and fit and competent nourishment or rather apponed matter to be continuallie ministred for theyr preseruation The Matter of the haires is either remote or more immediate The remote matter is a The matter Remote Hip de nat puert superfluous moysture which the kernels or Glandules which are disposed in the sobby and waterish places of the body could not sucke vp which moysture therefore is thrust out into the skin Hence it is that wheresoeuer there are any Kernels there are also haires verily Hippocrates in his Booke de Glandulis assigneth the same profit vnto them both The In principio where are Glandules ther are hairs Glandules to receyue that matter which applyeth vnto them the haires to gather it into their nourishment or for their production being expelled by nature as a superfluitie So we see there are Glandules behinde the eares where also are haires vnder the arme-pittes haires and Glandules in like manner in the flankes and the groyne And if in anie part Exception the Reason there be Glandules and no hairs Hippocrates in the place next aboue quoted rendreth the reason because there is too great plenty of moysture For wee see that in sobby and sucken grounds seede will not take roote nay the grasse it selfe will not grow where the water standeth continually The next and immediate matter of the haires according to Galen in the fifte chapter of his second Booke de Temperamen is a sooty thicke and earthy vapour which in the time The immediare matter Galen of the third concoction when the aliment is turned into true nourishment of the parts is eleuated by the strength of the action of naturall heate and passeth thorough the pores of the skin The efficient cause is as we saide a moderate action of the naturall heate which Their efficient exiccateth or drieth this moysture or these sootie and thicke vapours and thrusteth them out by the transpirable passages of the skinne For the vapour being thicke in his passage leaueth some part of it selfe to wit the grossest in the very outlet where it is impacted by a succeeding vapour arising whēce the former did is protruded or thrust forward and so The manner of their production Comparison one vapour continually solliciting and vrging another they are wrought together into one body euen as in chimneyes we see by the continuall ascent of soote long strings of it are gathered as it were into a chaine The difference is that the straitnesse of the passages of the skin where through the matter of the haires is anoyded formeth them into a small roundnesse euen as a
is that women are for the most part fatter then men because they are colder the same reason is of al other creatures growing fatter in the winter time as do also those Why women are fatter theÌ„ men that haue smaller vessels now we know that the smalnes or narrownesse of the vessels is caused by the coldnesse of the temper And if at any time those creatures which haue large vessels do not yet grow fat it is not from their naturall but from an aduentitious temper acquired by accident to wit by diet and order of life Moreouer that fat is congealed by colde hence it is euident because by heate it is presently molten and liquefied The Lower Arguments to proue that it is curdled by heate Belly because it is Membranous and farre remooued from the fountaine of heate is therefore couered ouer with a leafe of fat which sometimes is of great weight but the parts vnder the breast haue lesse fat about them And this is the Philosophy of Galen and almost all the Greeke and Arahian Physitians Those that hold the contrary do thus demonstrate the matter of Fat to be hot the worker of it heat and the effects of it hot For the matter Galen himselfe acknowledgeth it to be made of the aery fat oily part of the blood as also is choler and seede and therefore those creatures that are fat grow barren and if wee would fat any thing we first lib or geld it And Aristotle saith that that which is fat is neither earthy 3. de hist anim 2 de partibus Animal nor watry but airy and therefore it floateth alwayes aboue Now ayre wee know is hot and moyst That the efficient or working cause is hot Aristotle first of all men prooued where he saith That fat is made by concoction or boyling but it is onely heat which coneocteth or boyleth any thing And in his Problemes he giueth this reason why that which is fat is not of ill sauour because sayth he it is not crude or raw but concocted This opinion of the Philosopher doth the learned Veiga follow and Argenterius as also Laurentius Ioubert who set foorth an elegant and subtile Paradoxe concerning the nature of fat The weight of the principall reasons for this opinion we will as briefely as wee can set before you All concretion is made by that which is actually cold as is seene in Ice oyle honie and such like which by the outward cold aire are congealed but there is no such actuall That cold caÌ„not congeale the fat cold in a liuing body the bones are verie hot if they bee touched and all the Membranes are actually hot for the membranous stomacke boyles the Chylus the membranous bladder burâ—eth the Flegme euen into a stone Autcen saith That the Membranes are hotter then the Braine now the barine is hotter then the most soulery hot aire that is in the heate of Summer but the Summer heate melteth and congealeth not the coldnesse therefore of the Membranes cannot congeale the fat Againe the heart which is the hottest of all the inward parts and in perpetua'l motion is yet compassed about the basis with aboundant fat About the Membranes of the Braine which are watred as it were with aboundance of blood and wouen with many thousand vessels neuer any fat adhereth nor vnto the coates of the bones Old men and melancholy persons whose temper is cold haue yet Melancholy men seldo he Fat little fat The Kidneyes which are very hot and bake yea burne Flegme into stones haue yet about them abundance of fat Beside the fat is a liuing part of the bodye because it hath a certaine and definite forme or figure is whitened by the power of the membrane which altereth it now who euer durst say that a liuing part of mans body was made by actuall cold We may also add the authority of Galen fauouring their opinion where hee saith That in cold and dry bodies the fat is larded amidst the flesh not about the membranous The effects of fat are hot coates but euery one will confesse that flesh is hot Finally the effects do teach vs that fat is hot For Galen reckoneth it among concocting Simples and the fatty kall saith he in his Booke of the vse of Parts by his heate furthereth the concoction of the stomack beside it easily taketh fire Wherefore they referre the cause of the concretion or congealing with Aristotle to the fastnesse and thightnesse of the Membranes For say they the ayery and fat part of the bloode passeth easily through the rare and spongy flesh but when it commeth to the Membranes there it is stayed and congealed by heate and becommeth white through the operation of the spermatical part to which it adhereth to wit the Membrane Add heereto the authority of Hippocrates who saith That heate is the seate and residence of Fat. Pinguis sedem metropolim esse calidum Thus you see the battell pitcht on either side and contrary Ensignes and Armes in the field Both parts cannot be maintained It is more safe to side with the old Legions led by Galen and followed by the Ancients then with new and vpstart Nouices wherefore The determination we will determine thus I wish it may be with approbation of the best The Matter of Fat is avery and oyly the Efficient cause a congealing colde yet not absolute and actuall for there is no such colde in any liuing creature but lesse hotte which What kind of cold curdleth Fat Philosopers take for colde so that the fat is congealed not by parts that are absolutelie cold but by parts that are lesse hot then others such as are Membranes But this may better be exemplified then taught by precept Lead as soone as it is taken off the fire Exemplifications although it be yet fiery hot caketh together this concretion is eyther by vertue of heat or cold not by a fiery heate for that melted it before not by actuall cold for if you touch it thus caked it will burne therefore by a remisse heate which to it is in stead of colde For there is a certaine degree of heate which will not suffer Lead to cake nor Fat to curdle This degree is onely in the fleshy parts whence it is that fat neuer growes about them But Membranous parts because they haue not the same degree of heate doe curdle the Oylie part of the blood into fat When a Vessell of boyling water is couered though the couer Lesse heate is taken for cold be hot yet the vapour of the water turneth into a steame vppon it and will stand in drops yea will run from it in water as we see in Stils though the head be so hotte that a man cannot touch it What then is the reason Because in the Couer there is a lesse heate then in the boyling water For it is heated onely by a vapour the water immediatelie by the fire The lesse heate
with it Whether Fat be a liuing and animated part of the body QVEST. VI. THey who imagine that Fatte is curdled or congealed by heate beare themselues Authorities to proue the fat to bee a liuing part much vpon this argument that no true part of the body is condensed by cold now say they Fat is a part a liuing part of the liuing creature this point we cal into question It may I confesse be made probable both by authorities and by arguments Galen in his Cōmentaries reckons it among the similar parts and in another place he sayth it euery where performeth the same office as In lib. Hip. de natura hominis the Veines Arteries and Sinewes if it performe any office to the body then certainely it is a liuing part Againe in another place where he reckoneth vp foure differences of parts he reckoneth the Fat among those that are gouerned by themselues In his booke of the differencies of diseases hee sayeth that the number of the parts is abated if the Arteries the Veines the Nerues the Flesh and the Fat be not counted among them In his book of Lib. 6. de placit cap. 8. Reasons the vnequall Tempers the parts of the Fingers and Toes are these the Bones the Cartilages the Ligaments the Arteries the Veines the Flesh the Skin the Fat. And the authoties may be seconded by arguments The Fat groweth and is augmented to a certain terminus or extent and in some creatures it hath alwaies a certaine seate and figure therefore it is a part Moreouer it groweth white by the faculty or power of the Membrance that altereth and assimulateth the bloud nowe this alteration and assimulation is wrought onely by the power of the soule and of naturall heate And againe in the middle of this Larde are found certaine kernels which could not be generated in the Fat had it not the forming faculty inherent therein For the vntying of this knot we must know that there is a twofold acceptation of a part one more large the other more strict In the large account whatsoeuer Answered addeth any thing to the accōplishment of the whole may be called a part of the whole A twofold part which it helpeth to accomplish In which respect the Fat deserueth the name of a part as also the Haires the Nayles the Marrow the Bloud yea and milke it selfe But in the Arguments that it is no animated part more presse and strict signification the Fat cannot be called a part because it neither partaketh of a common life as wee say neither hath it any proper figure or circumscription And moreouer as Galen witnesseth in famine and want of nourishment it may bee conuerted Galen into nourishment now one part cannot nourish another but all parts that enioy common life haue also one common nourishment either immediate or mediately Adde to this that it is neither spermaticall nor fleshy part not spermatical because it appeareth not in the first delineation of the parts not fleshy because all fleshy or bloudy parts are red and therefore it is no liuing part partaking of the liuing soule Concerning the places alleadged out of Galen where he calleth it a similar part hee vseth Answere to the authorities the name of part in the larger signification where he sayth it is the author of a function or performeth an office by office or function he meaneth a vse For Galen often confoundeth an action and a vse although there is great differēce between them for the haires haue a vse yet they performe no office or action Whereas they obiect that it is increased we grant it but how by apposition onely as the haires also grow and encrease not by assimulation of Aliment as other parts doe and therefore it onely increaseth so long as it Why haire fat grow not in old age hath matter when the matter ceaseth as in old age it doth then it ceaseth to be generated The whitenesse of the Fat say some is acquired not by the forming faculty but by cold as all phlegme is white whose efficient cause is colde I thinke the whitenesse comes by a light alteration which the bloud hath from the membranous parts For when as any notable quantity of bloud falleth vpon the membranes it receiueth indeede a light rudiment of alteration from the power of faculty of the membrane but because the quantity is greater How the fat becomes whitish then can bee assimulated and yet it is impacted about the membranes it is condensed by their weake heate but is not changed into the nature of the part where it is condensed so that if it be a part it is but an imperfect part and this Aristotle perspicuously discerned in his Booke of Parts where he saith that there is this difference betweene flesh and fat that in the generation of flesh the blood is so throughly laboured and mitigated that it is turned into a part partaking of sense but in the generation of the fat the bloode is indeed changed into a part but that part is not capeable of sense The last argument may thus be answered The Kernels which are found among the Fat are not generated by the fat but haue a delineation though not conspicuous in the first forming of the parts and afterward the fat encompasseth them or groweth about them or it may be saide that those kernels are generated by the heate of the adiacent parts not of the fat And these are the questions which are controuerted concerning the skin and the fat QVEST. VII Of the Membranes vse and productions of the Peritonaeum COncerning the Rim of the belly there is some difference betweene the Ancients and the later Writers yea and amongest the Neoterickes themselues The Ancients thought it was a single and simple Membrane because in Dissection it appeareth to be very fine and thin like a Cobweb Columbus saith that it is single onely from the Brest-blade to the Nauill and double from thence to the Share and that because Columbus of the vmbilicall vessels which are carried through the duplicatiō Laurentius Laurentius saith he hath alwayes obserued it double euery where aboue and below before behind on the right hand and on the left and auoucheth that all Membranes of the body euen the Pia mater or thin Membrane of the Braine are alwayes double For saith he as below betweene the duplication of the Peritonaeum there arise two Arteries and the Ourachos All the Membranes of the body are double vnto the Nauell so from the Nauell to the Liuer passeth the vmbilicall vein between the same duplication aboue and therefore wondereth at Columbus who was so occulate an Anatomist and yet did not obserue so much Galen obserued a third vse of the Peritonaeum which is to presse the guts and to driue downe the excrements of the Belly This vse Galens 3. vse of the Peritonaeum derided by Vesalius Vesalius derideth for how can
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 voluâ—lus 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 excremeÌ„ts 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 articulâ—s 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In wounds of the head the skull being either broken or sâ—iuered 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
vnprofitable to nourish an Infant The former is begotten by the expression and refluence of the blood from the wombe to the dugges as also by traction this latter onely by the Traction of the proper Aliment the former cannot be generated before true conception because there should be no vse of it before The latter may bee ingendered in growne ripe maydens and well blooded men whose bodies and vessels do abound with laudable iuyces This double kinde of generation of Milke I gather out of Hippocrates his Bookes de natura pueri de glandulis The Nature sayth hee of womens breastes is very rare and spongy and the Aliment which they draw vnto themselues they turne vnto Milke This is Hippocrates the first kinde of generation The other he describeth in the same place The Milke commeth from the wombe to the breasts which after the birth must be the nourishment of the Infant this the Kel presseth out and sendeth vpward being straightned by the growth of the Infant Wherefore the blood is pressed How the milk commeth vnto the breasts and why or strayned and so returneth in women with Child by a wonderfull prouidence of Nature from the wombe to the Pappes and that as soone as the Infant begins to moue After it is brought into the world there is no more expression made but the blood floweth of it owne accord to the Pappes according to his accustomed motion which Hippocrates sheweth in these words in his Booke de natura pueri After a Woman hath borne a childe if shee Hippocrates The first generation of milk also haue giuen sucke before the Milke wil arise into the breastes as soone as the Infant begins to moue so that after the birth it is therefore led vnto the breastes because it was accustomed to bee his course that way all the while the Infant did moue in the mothers wombe Neither doth the blood onely of it owne accord presse vnto the Pappes but they also drawe a greater quantity then is sufficient for their peculiar nourishment Of this Traction there bee diuers causes the Infants sucking the largenesse of the vessels the motion or exercise of the dugs and at length the auoyding of vacuity For when the veines of the breasts are exhausted by the Child 's instant sucking then they draw bloud vnto themselues from euery side Wee conclude therefore that true Milke and perfectly concocted is not generated before conception but that there may be a thinne and raw Milke sometimes made of the reliques of the proper nourishment of the dugs QVEST. XXIIII Wherein certaine Problemes are vnfoulded concerning the generation of Milke COncerning the first generation of Milke there is vpon record a solemne edict of Hippocrates in his Booke de natura pueri As soone as the Infant beginneth to moue the milk giueth warning thereof vnto the mother For the explication of which sentence there are two Problemes to bee discussed The first why at that time the Milke should begin to Why the milk is generated the 3 or 4 moneth be generated The second why the infant should not be nourished out of the wombe with the same wherewith hee was nourished in the Wombe The resolution of the first question will haue some difficult passages in it For seeing that the Milke is onely ordained for nutrition and that therewith the infant in the womb is not nourished but onely after the birth why is the Milke generated before the seauenth month til when there is no vse of it or why doth it not flow from the womb to the brests presently or soone after conception Question Hippocrates Solution as well as in the third and fourth months Hippocrates in the Booke before quoted answereth this Question thus That the infant in the third or fourth month becomming great dooth straine or presse the vessels which are ful of bloode and by this compression there is an expression made vnto the vpper parts This reason is indeede very true but verie subtle and obscure wherefore we wil paine A darke sentence of Hippocrates explained our selues a little to make it manifest In the first months Natures expence of blood is very great First of all because the Parenchymata or substance of the bowels and all the fleshy parts are generated and afterwardes for the nourishment and growth of them all so that there remaineth little or no ouer plus of the Mothers bloode But when the infant beginnes to mooue because there is alreadie a perfect conformation of all partes Nature thereafter onely entendeth nourishment which nourishment requireth but a small quantity Why the blood returneth from the wombe rather to the Dugges then to any other part of Aliment because there is but small and slender exhaustion or expence in the parts and therefore in the veynes of the Wombe there must needes be an ouer-plus of bloode these Veines being pressed by the motion and weyght of the Infant which now is growne great doe driue the blood vnto the vpper parts and rather into the Dugges then into any other as well because of the commodiousnesse and fitnesse of the way as because of the societie and simpathie that is betwixt the wombe and the breasts Add heereto a third cause which also is the finall and that is the wonderfull prouidence of Nature whereby the blood is accustomed by little and little to be transported vnto the place where it shall bee The prouidence of Nature turned vnto Milke and so remaine a plentifull fountaine for the nourishment of the infant after it is borne into the world And that is the reason why women are not so much troubled with bleedings at the nose Why women bleed not at the nose nor are troubled with Haemorhoids and with Haemorrhoides because bloode affecteth the way vnto the wombe to satisfy the ende or intent of Nature which is the generation and nourishment of an infant Giue mee leaue also to giue another reason of this refluence of bloode from the Wombe vnto the Dugges which is That the infant might haue occasion offered it to seeke a way out of the Wombe For if all the blood were still reserued in the vessels of the wombe and no part of it discharged or sent away other whether the Child would neuer striue to come foorth hauing alwayes nourishment enough at hande to content it for Hippocrates Hippocrates The true cause of the trauel saith that the onely cause of the strifte of the Infant in the byrth is the vvant of Nourishment It behooued therefore that in the thirde and fourth Moneths Nature should by degrees transferre the bloode vnto the Dugges to accustome her selfe to leade it thether for the nourishment of the Infant when it is borne as also to defraud the infant nowe becom'd better growne of his nourishment whereby hee might bee prouoked to seeke for it other where Some thinke that the blood returneth vnto the brests after the infant beginnes to mooue to bee kept as
Liuer is ministred But because Nature doth all her businesses in order and therefore prescribeth lawes vnto The vniuersal time of the courses and the reasons thereof herselfe she doth not endeuour this excretion in euery age at all times nor euery day but at set times and by determined periods which shee of herselfe neither anticipateth nor procrastinateth that is doth not either preuent or foreslow vnlesse shee be prouoked and hastned before her time or else hindered or interrupted at her owne time These Natural times are either vniuersall or particular The Vniuersal time all men do accord beginneth for the most part in the second seauen yeares that is at 14. yeares olde and endeth the seauenth seuen that is at 49. or 50. Now the reason why this bloud floweth not before the 14. yeare is this because both the vessels are narrower and beside the heate ouercome with the aboundance of the humour cannot expell the reliques which after it hath gotten more strength it is able to maister and driue as it were out of the field Adde hereto that in the first yeares a great part of the bloud is consumed in the growth of the body and beside before the woman is fit to conceiue Nature doth not bestow this matter of the menstruall blood vpon her Now at the second seauen yeares the heate begins to gather strength to burst foorth as Why the courses flow â—â— 4. yeares old the Sunne in his brightnes and to rule in the Horizon of the body from which heate doe proceede as necessary consequencies the largenes of the wayes and vesselles the motions and commotions of the humours their subtilty or thinnesse and finally the strength of the expelling faculty At that time men begin to grow hayrie to haue lustfull imaginations and to change their voyce womens Pappes begin to swell and they to thinke vppon husbands After the fiftieth yeare the courses cease because the heate being nowe become more weake is not able to engender any notable portion of laudable bloud neither yet if Why they stay at 50. there be any such ouerplus is able to euacuate or expell the same you may adde also that Natures intention and power of procreation beeing determined it is no more necessary that there should be any nourishment set aside Concerning the particular times of this monthly euacuation Aristotle is of opinion that it cannot be precisely set downe and almost all learned men herein consent with him Notwithstanding The particular times of the courses Aristotle it is reasonable we say to think that Nature hath set and determined motions and established lawes albeit wee are ignorant of them for who was euer so neare of Natures counsell but that he might in some things erre in somethings be to seek These times knowne to herselfe shee keepeth immutable and inviolate vnlesse either the narrownes of the wayes or the thicknes of the humour doe interrupt her or else shee bee prouoked by the acrimony of a corroding quality in the bloud or by some other outward prouocatioÌ„ to poure them forth before her owne stinted and limitted time Once therefore euery moneth she endeuoreth at least this menstruall excretion sometimes in the full of the Moon sometimes in the waine and in those women which we cal viragines that is who are more mannish for three dayes together in others that are more soft idle and delicate such as Hippocrates in his first Booke de diaeta calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is waterish women for a whole seuen-night And againe in the first Section of his sixt Booke Epidem In women that are waterish the courses continue longer In those women that are of a middle and meane disposition they continue foure dayes and these we cal Particular times The quantity of this monthly euacuation cannot be defined For as Hippocrates obserueth Hippocrates in his Book de natura muliebri the blood issueth more freely or more sparingly according to the variety of their colour temperament age habite and the time of the yeare Those women which are fayre and white haue such aboundance of humour that it issueth diuerse wayes contrary to those are browne and swart skins which are commonly drier In moderate and meane tempered women the quantity of the courses is about two Hemina that is 18. ounces which is Hippocrates his proportion The wayes ordayned for this euacuation are the veines of the womb and the womb it The wayes of the courses selfe The veines do run from the Hipogastrick and spermatick branches to the bottom necke of the wombe by the veines of the necke of the wombe it issueth in those women which are with child by the other in virgins and such as are not conceiued but not per diapedosim that is by transudation but per anastomosim that is by the opening of the orificies of large and patent veines Now if it be asked why the blood is purged through the womb I answere it is done by a wonderfull prouidence of Nature that the bloud being accustomed to make his iourney Why nature purgeth the bloud throgh the wombe this way it might after conception presently accrew for the nourishment and generation of the Infant Hence we gather the finall cause of the menstruous bloud which was the last poynt in our definition to be double the generation of the parenchymata or substances of the bowels The finall cause of the menstruous bloud double and the flesh as also the nourishment and sustentation of the Infant as well whilest it is in the mothers wombe as also after it is borne into the world For howe should the seede conceiued atteine either nourishment or increase vnlesse this bloud should be disposed into these wayes wherein the Infant is conceiued Afterward when it is born the same blood returneth by knowne and accustomed waies also into the pappes and there is whitned into milke to suckle it And this we take to be the nature of the second principle of our generation the mothers bloud or the monthly courses CHAP. IIII. Of Conception THese two principles of Generation Seede and the Mothers bloud are not at one and the same time auoyded in coition because the spermaticall and the The order of the accesse of the principles fleshy parts are not at one and the same time delineated But if the generation goe rightly on first both sexes doe affoord fruitfull and pure seedes which are poured out into the wombe as it were into a fertil field Afterward when the filaments or threds of the solide parts are lined out then the bloud floweth thereto as wel for the structure of the parenchymata or substaÌ„ces of the bowels as also for the nourishment of the whole embryo or little Infant The man therefore and the woman ioyned together in holy wedlocke and desirous to raise a posterity for the honour of God and propagation of their family in their mutual imbracements Hippocrates expounded doe either of them
These foundations of the spermaticall What parts are first formed parts being thus layed euery one is after accomplished in their owne order first those that are most noble and most necessary as the three principall partes the Brayne the Heart and the Liuer and the vessels to them belonging nerues arteries and veines The veines are propagated from the Liuer euen to the Chorion and to the same membrane are deriued arteries from the Iliacall branches and doe ioyne with the mouths of the vessels of the wombe so that these vmbilicall vesselles by which the Infant draweth his breath are the of-spring of more inward vessels contrary to the common opinion of the vulgar Anatomists The harder and more solide parts are figurated together but not together perfected Their order For of the bones some are sooner perfected some later The ribbes the lower iaw the smal bones of the eares the patell or choler bones the bone hyois are all bones euen from the first originall The bones of the arme the legge and the thigh haue their heads imperfect and meerly gristly the bones of the vpper iaw of the hands of the whole spine the rump are nothing else at the first but gristles The cause of the more speedy forming or perfecting of any part is to bee referred to the The causes of this order vse thereof that is to the necessity of the finall cause and therefore the ribbes because they make the cauity of the Chest are at first made bony least otherwise the bowelles should be compressed The lower iaw was very necessary instantly after the birth of the Infant for his sucking and other motions The small bones of the eares that they might resound the better needed be dry and hard The patell or coller bones were necessarily made strong at the first because they tye the arme and the shoulder blade to the trunke of the body as also the bone hyoids to establish the toung And thus may we make estimation of the other parts in the delineation whereof the forming quality perpetually laboureth neuer resting At what times the conformation is accomplished till it haue made an absolute separation and description of them all This is performed in male children the thirtiteh day and in females the 40. or the 42. day So sayth Hippocrates in his Booke de Natura pueri and de septimestri partu A woman child hath her conformation at the farthest the two and fortieth day and a man child at the farthest at the thirtieth This is the first conformation of the Infant made onely of the body or substance of the seede which the creature exceedeth not in magnitude For sayeth Aristotle in his seuenth Booke of his History of Creatures and the third Chapter if you cast the Embryo into cold water it will not appeare bigger then a great Pismyre but I sayth Laurentius haue often seen an Infant of 40. dayes old as long as a mans little finger There is another conformation of the Infant of the other principle of Generation that The second conformation from the bloud is of bloud of which the fleshy parts are framed as the spermatical are of seed This bloud floweth through the vmbilicall veine which is a branch of the gate veine filling the emptie distances betweene the fibres But whereas there are three sorts of flesh that which groweth to the bowels they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which adhereth to the fibres of the muscles they call absolutely flesh and 3. sorts of flesh the third is that which is proper to euery particular part This threefold flesh we say is not generated together and at once but in order first the Parenchymata next the flesh of the The order of this conformation particular partes and last of all the flesh of the muscles Of the Parenchymata the first that is formed is that of the Liuer because the vmbilicall veine first powreth out the bloode thereinto then the Parenchyma of the heart then those of the other bowels And this is the manner and order of the conformation of the infant and of all the parts thereof CHAP. VI. Of the Nourishment of the Infant and how it exerciseth the Naturall Faculties AS in the workes of Art men do proceed from that which is lesse perfect to that which is more perfect right so is it in the works of Nature Wherfore the tender Embryo liueth first the most imperfect life that is the life of a Three kindes of life Plant which we call the Vegitatiue life Afterward growing vnto further strength it attaineth the life of an vnreasonable creature which we call the Sensatiue life and last of all the most perfect life of a man when it is endued with a reasonable soule This Aristotle teacheth in his first Booke de Generatione Animalium where he saith the Infant is not made a liuing Creature and a man together But we must Aristotle vnderstand that this progresse in perfection commeth not by reason of the forme because that is simple and cannot be diuided but by reason of the matter that is of the Organes which that noble forme and first acte vseth for the accomplishment of second Acts as wee call them and all the functions The first life of the creature whereby it liueth from the very beginning of the Conception is the most simple and is maintained without that which wee properly call Nourishment And indeede what neede was there of Nourishment or restauration where there was no exhaustion or consumption of the parts The Embryo at first hath sufficient to cherish it selfe out of it owne heate and by it owne inbred spirit But after the parts are distinguished Two kinds of Nourishing and delineated then presently it beginneth to be nourished and encreased yet is not this nourishment of the same kind with that which the infant enioyeth after it is ariued into the worlde For then it sucketh Aliment by the mouth but whilst it is in the wombe it receiueth it onely by the Nauell whatsoeuer Democritus and Epicurus say And that did Hippocrates not obscurely intimate when he saide in his Booke De Alimento 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The first Nourishment is the Nauel through the Abdomen After it is borne it swalloweth into the stomacke meats of all kinds before saith Hippocrates in his Booke de Natura puert it draweth onely of the purest bloode from the Mother One only action in the nourishment of the Infant which is transfused into the Liuer The Infant after it is borne maketh manifolde changes and alterations in the Aliment first Chylification then Sanguification lastly perfect Assimulation which is the third concoction When the infant draweth pure bloode it giueth not thereto any forme or fashion but only a perfection and temper like vnto itselfe Wherfore we ascribe to the infant not Chylification nor Sanguification but onely the third concoction which is the particular Nourishment of the singular parts The manner of
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Epidemiωn 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
Animalium where he saith That all things that are lesse and weake as well in the works of Art as of Nature doe sooner attayne vnto their end That Females are more wanton and petulant then Males wee thinke hapneth because Why females are lasciuious of the impotencie of their minds for the imaginations of lustfull women are like the imaginations of bruite beastes which haue no repugnancie or contradiction of reason to restraine them So bruitish and beastly men are more lasciuious not because they are hotter then other men but because they are brutish Beastes do couple not to ingender but to satisfie the sting of lust wise men couple that they might not couple That womens Testicles are hidden within their bodies is also an argument of the couldnes of their Temper because they want heate to thrust them forth Yet for all this we doe not say that women do generate more then men for they want the matter and the spirite Indeede they haue more bloud as wee sayed euen now and that is by reason of their colde Temperament which cannot discusse the reliques of the Aliment adde heereto that the blood of women is colder and rawer then the bloud of men We conclude therefore that vniuersally men are hotter then women Males then Females as well in regard of the Naturall Temper as that which is acquired by diet and the course of life But now I had need heere to Apologise for my selfe for speaking so much of woemens weaknes but they must attribute something to the heat of disputation most to the current and streame of our Authours least of all to mee who will bee as ready in another place to flourish forth their commendations as I am here to huddle ouer their ntaurall imperfections QVEST. III. What Seede is HAuing thus discoursed of the difference of the Sexes the first thing necessary to Generation it followeth that we intreat of the Seede which is the immediate matter of the same To this common place we may wel giue the same Epithite which Homer was wont to giue to those places which were scituated vnder mountaines which hee calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hauing many springs of liuing water For I doubt not but the Reader shall find it ful of pleasure and contentment ful of variety and of pleasant philosophicall flowers especially if I can acquit my selfe wel in gathering them and if they loose not their verdure and sauour now transplanted into a strange soyle That I may therefore take euery thing in order it will not be amisse first to informe you what the worde it selfe in the originall signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semen and genitura Seede and Geniture among Physitians are taken for The names of seed one and the same Hippocrates intituled his Book of Seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Galen his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Hippocrates in many places of the same Booke calleth it also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as where hee sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is as in a man so in a woman Hippocrates Galen Male and Female Seed And Gal. in his Comentary vpon the 62. Aphorisme of the first Section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We call Seede Geniture Hippocrates also for the same vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his second Booke de Morbis But Galen in his Commentarie in 1. Prognost What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is distinguisheth betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather the excretion of Seed Aristotle in the 18. Chapter of his first Book de Generatione Animalium putteth Aristotle a difference betweene Geniture and Seede as if Geniture were ens imperfectum an imperfect thing and onely one principle of Generation but Seede perfect compounded of both principles For our part we will take them promiscuously although the name of seed be more frequent and in more ordinary vse The Nature of Seede no man that I know hath yet essentially defined Hippocrates in his Hippocrates Plato Alcmaeon Zeno Criticus Epicurus Booke de Genitura calleth it The best and strongest part of that humour which is contayned in the whole body Pythagoras The froth of the best and most laudable blood Plato The defluxion of the spinall marrow Alcmaeon A small portion of the Brayne Zeno Criticus The spirit of a man which he looseth with moysture and the slough of the Soule Epicurus A fragment of the Soule and the Body Some of the Antients haue defined it to be A A definition of the antients Aristotle Fernelius hot spirit in a moysture able to moue it selfe and to generate the same out of which it issueth Aristotle sayeth it is an Excrement of the last Aliment of the solide parts sometimes he calleth it a profitable Excrement Fernelius describeth it on this manner It is that out of which originaly are made all thinges which are according to Nature not as out of a matter but as out of an Efficient Principle But it seemeth to vs that none of all these do sufficiently expresse the nature of Seede The fiue first are most imperfect and therefore we will not contend with them Aristotles description defineth onely the matter which is the remaynder of the last Aliment but the forme and the efficient cause it toucheth not neither indeede doeth it expresse All disalowed the whole matter of Seede because as we shall shew anone there is a double matter of Seede bloud and spirits So that to say that Seede is an excrement of the last Aliment is all one as if he should haue sayed Seede is Blood Fernelius definition contayneth neyther the forme nor the matter of Seede but attributeth to it onely an operatiue or efficient dower whereas it is also a materiall principle wherefore we haue here exhibited another definition perfect we hope and absolute in all his members and parts which is this Seede is a moyst spumous or frothy and white body made of the permistion of the surplusage A perfect definition of seede of the last Aliment and of the influent or errant spirits boyled and laboured onely by the vertue of the Testicles and that for the perfect Generation of a Creature We already in this Book a little before examined the singular particles of this definition which we shall not therefore need to run ouer againe here we will onely prosecute a little more curiously the matter of Seede We therefore say that there is a double matter of Seede the Excrement of the last Aliment The matter of seede double and Spirits That this first matter is an excrement Aristotle prooueth by an elegant â—nduction on this manner VVhatsoeuer is contayned in the body eyther is a part of the body or an Aliment or a colliquation or an excrement Seede is not a part of the body nor an Aliment nor a Colliquation and therefore an Excrement It is not a part because It is no part
Peripateticks vvill ansvvere that sometimes the children are neither like father nor mother but like their grandfathers or great grandfathers vvho neither actiuely nor passiuely did contribute any thing to their generation But I cannot see what they can answere to that argument of hereditary diseases The woman that is troubled with the Gowt bringeth foorth a son subiect to the gowt if she be subiect to the Falling sicknesse she will bring foorth an Epilepticall infant or being troubled with the Stone a childe disposed to that disease these diseases I hope they wil not say come by reason of the fault of the blood For who euer was so mad to say that the Menstruall blood contained in it the Idea or forme of the particular parts The impurity of the blood wil indeede make the childe weake and sickly but to make a calculous impression in the Kidneyes or a gowty impression in the ioyntes is onely proper to the seede which conteyneth in it the fatall necessity of life and death Againe all formation and specification for you must giue vs leaue to vse our Schoole-tearmes in these matters of Art that is all power to set the seale or figure or difference vpon A third any thing proceedeth from the seede alone For the matter as it is a bare matter cannot chaunge the species or sorme of any thing but the species followeth rather the Dam then the Sire For if an Ewe be couered by a Goate she will not bring foorth a Kid but a Lamb with a hard and rugged wooll if a Tup couple with a she-Goat she will bring forth Note this Athenaeus not a Lambe but a Kid with a soft wooll as Athenaeus auoucheth There proceedeth therefore from the Dam a formatiue Faculty now all formatiue facultie as we said is from seed none at all from the blood But there is a place in Galen which seemeth to be against vs. For in the first chap. of his 14. Booke de vsu partium he denieth to the seede of the woman the power of procreation A hard place in Galen A woman saith he because she is colder then a man hath in her Parastatae a thin and vnconcocted humor which conferreth nothing to the procreation of the infant and therefore when it hath done his office it is cast foorth but another humour that is the seed of the man is drawne into the wombe Wee must thus vnderstand Galen that in women beside their seede there is another waterish moysture which delighteth tickleth and washeth Expounded their genitals and that indeede conferreth nothing to generation for so he saith a little after But in the time of coition that humor suddenly and together with the seede yssueth and therefore mooueth the sense at other times it yssueth also by little and litle and sometimes without any sense at all We conclude therefore that women do yeeld seede which hath in it some operatiue or actiue faculty The vse of this seede according to Galen in the eleuenth chapter of his fourteenth booke de vsu partium is manifold First for generation for by it as by a workman concurring together The vses of a womans seed with the seed of a man the parts are figurated and of it as of their matter the membranes are generated wherewith the infant is compassed The second vse is to be an Aliment for the hotter seede of the man For euery hot thing is norished by that which is moderately cold that is lesse hot as saith Hippocrates in his Booke De Alimento The thirde Hippocrates vse is to irrigate or moysten the sides of the wombe for all the parts of the womb could not be lined or moistened by the seede of the man The last vse Galen addeth which is to open the necke of the matrix Argenterius derideth these vses of the seede because nothing is nourished that doth not liue but the seede liueth not Againe the seede of the woman is not eiaculated into the Argenterius the Cauiller sides of the wombe because a womans wombe hath no hornes But he is indeed himselfe ridiculous endeuouring to correct Magnificat as we say when hee cannot sing Te Deum Neither shall you finde any man more forward to carpe at others then those who themselues lye most open to scorne and disgrace as that petulant Author doth in most passages of his workes But for your sakes who may haply learne something by it we will do him the Answered honesty to answer his cauils We say therefore that the seed is potentially Animated when it is cast into the womb that power by the heate of the womb is broght into an act and therefore presently it worketh the workes of the soule for it formeth and figurateth the parts If then it be animated Galen expounded it liueth but that life is the life of a plant Beside when Galen saith that the seed of a man is nourished by the seede of a woman we must not be so grosse as to vnderstand him as if he meant a perfect nourishment which is made by assimulation but because the seede of the man was hotter then the seede of the woman it is tempered and made more dilute or By Hippocrates fluxible by the cold and thin seede of the woman After the same manner we say that the spirits are nourished by the aer and so we must vnderstand Hippocrates where he saith That euery hot thing is nourished by that which is moderately cold That the seede is not eiaculated into the sides of the wombe because the womb hath no hornes sauoureth of Crasse and palpable ignorance of the insertion of the eiaculatory vessels into the sides of the bottome of the wombe and so we let it passe It remaineth now that we make aunswere to the arguments of the Peripatetickes First Answer to the Peripatetiks arguments therefore 1 That double secretion or profusion of blood and seede we do not thinke is made togither and at once but at diuers times that is of seed in the coition and conception of blood immediately after the first discretion or separation of the spermaticall parts 2 There is not the same reason of young boyes and of women For in Boyes there is no remainder of lawdable blood of which seede should bee made because one part of the blood is consumed in their nourishment and the rest in their growth but in women there is abundance of superfluous blood 3 Those women who do conceiue without pleasure haue ill affected wombes 4 Auerrhoes his History we take to be a right old wiues tale and no credit to be giuen thereto 5 That a woman is not an imperfect male but a perfection of mankinde wee haue abundantly prooued before 6 The last argument of Aristotle which carrieth most shew of truth we may thus answere Although a vvoman haue in her selfe the efficient and materiall causes of generation yet cannot she generate in her selfe without the helpe of the man I
speake of a lawfull generation because her seede is but weake and too cold We see that Henns wil lay Egges without the Cocke which we cal Addle egges because they will neuer proue Chickins yea neither Cockes egges which sometimes they lay will proue any thing Wherfore the concourse or confluence of the seedes of both sexes is of absolute necessity in generation Valesius answereth this Obiection thus that if a woman be of a cold constitution her Valesius his opinion seede is too weake to endeauour of it selfe the conformation of the parts If the woman be hotter then is her seede fruitfull enough and of sufficient power but then there is in such women want of the remainder of Aliment by which the seede conceiued and formed in the wombe might be nourished Wherefore a hot woman without a man may generate but cannot nourish and perfect that which she hath conceiued But if these things were so as Valesius woulde haue them then hot and mannish maydens without the embracements of men should suffer many abortments And sometimes it hath bin obserued that the geniture Disprooued yssuing from a woman the seuenth day after conception hath bin dearticulated so that in it hath appeared the rudiments of the three principall parts and the threds of al the spermaticall parts very conspicuous For these are the workes of seede onely and not of blood because the blood conferreth nothing to the conformation and discretion of the parts neither yet floweth vnto the Conception till the description of the spermaticall parts bee begun And thus much of the seede of women wherein I haue beene somewhat more large because the Aduersaries are in this point very violent and will hardly be gainsaide whatsoeuer euidence of reason is brought against them Now we proceed to the manner of the emission of seed QVEST. VI. Of the Excretion of the Seede by what power or Facultie it is accomplished COncerning the excretion or auoyding of seede there remaines two things to be Whether the excretion of seede be Naturall or Animall handled two doubts to be cleared First by what power or Faculty this excretion is made by the Naturall or by the Animall Secondly why there is so great pleasure in the emission of seede Both these doubts it shall not be hard to assoil yet because we would giue the Reader full satisfaction we wil insist somwhat the more particularly vpon them That the excretion of seede is altogether Naturall may thus bee demonstrated Because euery excrement is driuen foorth by the power of Nature and seede is an excrement So That it is naturall Reason 1. the menstrual blood which is a profitable excrement of the last Aliment of the fleshy parts is purged onely by the force of Nature at certaine times and determinate courses wherevpon we cal them Courses So the Chylus which is the excrement of the stomack although it be profitable is thrust downe into the guts by the ingenite faculty of the same stomacke onely So the excretion of the excrements of the belly and of the bladder is meerely Naturall Moreouer for the excretion of seed Nature hath ordained no Muscles at all for there appeare none in the spermaticall vesselles nor in the Testicles nor in the Prostate Glandules Happely you will say there are the muscles called Cremesteres which compresse the Leading Obiection vessels by which compression the seede is strayned forth but we do not acknowledge that vse of the Cremaster muscles because in the vesselles of seed which are in women there Answere are no such muscles found who notwithstanding auoyde seede as well as men as hath bin proued Hereto may be added the authority of Hippocrates at least of Polybius in his book Hippocrates authority de genitura who referreth the cause of excretion to the spumy or frothy nature of the seed which thence being turgid and not able to containe it selfe in his place maketh way for his owne euacuation On the contrary that the excretion of seede is Animal these arguments may perswade First because neither whilest we wake nor in our sleepe there is any such excretion vnlesse That it is animall Reason 1. the force of the imagination goe before it Secondly because in the auoyding of seed the legges and the armes are contracted and the whole body suffereth a kinde of convulsion whereupon as wee haue already sayed Democritus calleth coition a light Epilepsie or falling sicknes Thirdly because that excretion is made sometime slower sometimes sooner according to our arbitrary will and discretion Finally because it is alwayes ioyned with pleasure now pleasure is an affect of the sensatiue faculty which is meerly Animall We are of the same opinion concerning the eiaculation of Seede that wee were of concerning What we conclude of It is a mixt action the erection of the yarde to witte that it is a mixt action of a Naturall and an Animall It is Animall because it hath imagination going before and pleasure alwayes accompanying it It is Naturall because it is made when Nature is prouoked either by an itching or tickling quality or oppressed with a burden of aboundance and that without the help of muscles But it must be remembred that we here speake of that profusion of seede which is Naturall The causes of the running of the reynes not of that which is symptomaticall which they call the Gonorrhaea or running of the reynes which neither hath any imagination going before nor pleasure accompanying it neither yet is driuen out by the strength of Nature but falleth away by reason of the acrimony of the seede the weaknes of the vesselles their convulsion and the inflamation of the neighbour parts finally which bringeth vpon the Patient an extenuation and consumption A story of a Satyre of the whole body Witnes that Satyre in Thaso whose name was Grypalopex of whom Hippocrates maketh mention in the 7. Section of the 6. Booke Epidemiωn who at the age of 25. yeares poured out his seed in great aboundance night and day and in the 30. yeare was vtterly consumed and so dyed QVEST. VII Whence commeth the pleasure in the eiaculation of Seede THE wonderfull prouidence of Nature hath giuen to all Creatures certayne goades and prouocations of lust and an impotent desire of copulation for the preseruation of the seuerall kindes of Creatures because the Indiuiduum or particular is of it selfe and by an inbred necessity dissoluble and mortall And indeede this sting of pleasure was very necessary without which man especially the one sexe in scorne and detestation of so bruitish and base a worke the other for feare of payne and trouble would haue abhorred this woorke of Nature The Finall The finall cause of pleasure in coitiō cause therefore of this pleasure which is conceiued in the whole action of copulation but especially in the emission of the Seed is onely the conseruation or preseruation of mankinde The Efficient causes of this pleasure
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 mē 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Mol◠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 definitiō 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 cōsisteth 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
arteries are mooued with a diuers motion Thirdly as attractions and expulsations are in other parts so it is likely they are in the heart The third but when the stomack driueth out the Chylus the messentery veines do draw it and therefore when the heart driueth out blood and the vitall spirit then the arteries draw it and so their motions are contrary Fourthly when the heart is dilated then becommeth it shorter and draweth vnto it The fourth selfe the arteries that are continual with it and therefore maketh them narrower but when the heart is contracted the arteries are dilated and become longer Lastly if one hand be placed vpon the brest another vpon the wrest the same stroke will at the same time be perceiued but the stroke and percussion of the brest is done by the The fist contraction of the heart for when it is contracted it commeth to the brest and striketh it but when it is distended it becommeth shorter and recedeth from the Chest Now the stroke of the Artery is not from the contraction but from the dilatation Wherefore the heart and the Arteries are moued with a diuers motion But notwithstanding all these The truth it selfe proued by reasons yet are we perswaded with Galen in his booke de vsu puls 3. depraesag expuls 6. de vsu partium that the heart and the Arteries are moued with the same motion And this we are taught first by experience then by strong inuincible force of argument The experience is instanced by Galen which euery man may make tryall of in himselfe If one Experience hand be laide vpon the brest and another vpon the wrest the same stroke will be perceiued at the same time and beside in diffections of liuing creatures we haue often obserued the very same But beside these reasons doe euince it We haue already proued that the arteries are not moued by the impulsion of the bloud not by the boyling or heate of it but Reason First by a faculty and that not of the Arteries but yssuing from the heart therefore they are contracted by the faculty which contracteth the heart and distended by the same force and power by which it is distended But if they were moued with diuers motions it would follow that the dilating faculty must flow from the heart in the same moment wherein it is contracted which no Philosopher will dare to admit Beside that motion is the same which hath the same efficient and finall causes but the pulsatiue power is the same which Second moueth the heart and the Arteries and the end also is the same to wit nutrition temperation or qualification and expurgation Thirdly the motion of the part and of the whole is all one and a part of that beeing Third moued which is continuall with the whole the whole is moued as is seene in the strings of Instruments but the Arteries and heart are continuall together wherefore if they bee An instance moued by the heart as is most euident then will it follow necessarily that they shall both be moued together by the same motion Fourthly vnlesse the heart and the Arteries were together distended and together Fourth contracted the hart should not be refrigerated in his dilatations because the Arteries being contracted there would follow an exclusion of the smoky excrments into the left ventricle and so the hart and the artery should mutually striue their motion be in vaine Fiftly it would follow that in the contraction the heart should draw ayre from Fift the dilated and distended arteries For sometimes the vse of respiration being taken away as in passions of the mother the hart doth not draw ayre from the Lungs and the venall artery because then no ayre is drawne in by the mouth and the nostrils yet the hart moueth and the arteries beate Now it is moued for the generation of vitall spirits but this generation is not without the admistion of ayre it draweth therfore ayre from the arteries not contracted because then are the excrements expelled but from the arteries distended But if when the arteries are distended the heart be contracted then the contracted heart shall draw from the distended arteries and so shall the motions of the heart become contrary Sixtly this faculty is incorporeall communicating it selfe in a moment wherefore at Sixt. what time the hart beginneth to dilate it distendeth all the arteries and so on the contrary Finally the pulses which are in anger sorrow and other passions doe sufficiently shew that the heart and arteries are moued with the same motion For if when the hart Seuenth is dilated the arteries should be contracted then in anger the pulses should bee small in griefe great because in anger the heart is somewhat contracted and therefore the arteries should be but a little dilated Contrariwise in griefe the arteries should be very much dilated because the heart is strongly contracted but how false this is common experience will witnesse Let vs therefore settle our selues in Galens opinion and determine That the What deceiued the former learned men arteries are dilated and contracted when the heart is dilated and contracted The structure of the vesselles of the heart deceiued those learned men which hold the contrary opinion together with the obscure maner of the hearts motion For there being in the Basis of the heart foure notable vessels the hollow veine the arteriall veine the venall artery and the great artery they imagined that the heart in his Dyactole did draw somthing from these foure vesselles and in his Systole driue something into them all and that therefore in the Dyastole of the heart they were all emptied that the heart might bee filled and in the Systole of the heart they were all filled because the heart is emptied Beside they seeme to haue been ignorant of the Efficient cause of the motion of the heart and the arteries For they would haue the heart and the arteries to bee dilated because they are filled with ayre or bloud But the trueth is that the arteries are not dilated because they are filled but because they are dilated therefore are they filled onely the power What the trueth is pulsatiue faculty which floweth from the heart distendeth the arteries not the bloud contayned in them For whether they be distended or contracted they remayne alwayes full of bloud but if you shall thinke that they are distended because they are filled then The arteries in both motions are still lust of bloud will it follow that at the same time they cannot be all distended for how can that corporeall bloud bee carried in a moment from the heart to the arteries of the foote I will giue you for illustration of this matter an elegant example The Smithes bellowes because A fit example they are dilated are therefore filled with ayre and the chest because it is distended by the animall faculty is presently filled but
Of the Temperament nourishment Substance and Flesh of the Heart COncerning the Temperament of the heart the Physicians are at great strife among Of the temperament of the heart themselues Auerrhoes was of opinion that the heart of his owne nature was cold because his greatest part consisteth of such things as are naturally cold as immoouable fibres foure great vesselles which are spermaticall parts and without bloud and cold and that it is hot by accident onely by reason of the hot bloud and spirits contained in it and his perpetuall motion This opinion of Auerrohes his followers strengthen with these reasons First because Auerrhoes that the heart is cold the flesh of the heart is thight and solide and nourished with solide thicke and cold bloud Secondly because at the Basis of the heart which is his noblest part there groweth a great The 1. reason The second The third quantity of fat whose efficient cause saith Galen is cold Lastly because it is the store-house of bloud now bloud saith Hippocrates in his Booke de Corde is naturally cold for as soone as it is out of the veines it caketh But to the first argument we answere that the fibres Answere to the first and the vessels are not the chiefe parts of the heart but the flesh and therefore Aristotle and Galen call it a fleshy viscus or bowell To the second that the fat groweth not in the ventricles nor about the flesh of the heart but onely about his Membrane which in To the second respect of his flesh is but a cold part beside Natures finallcause that was to keepe the heart from torrifying ouercame all the rest which thing in nature is not vnusuall To the To the third third we answere that there are two sorts of blood one venall and another arteriall the veniall indeed is lesse hot but the arteriall bloud is exceeding hot Now the hart is the shop or worke-house of arteriall not of venall bloud We conclude therefore that the heart is not onely hot but of all the bowels the hottest That the hart is hot Authorities which we are able to prooue by authorities reasons and experience Hippocrates de principijs saith There is much heate in the heart as being of all members the hottest Galen in the last chapter of his first booke de temperamentis The bloud receiueth his heate from the heart for that of al the bowels is by nature the hottest The reason is The hart is the fountaine Reasons of heat of the Nectar of life it ingendereth the arteriall blood the venall it attenuateth for the Lungs heere the vitall spirits the hottest of all others are made Finally heere is the hearth the fire wherby the natural heate of al the parts is refreshed Experience also For if you put your finger into the hart of a beast suddenly opened the heat of it wil euen burn Experience as Galen saith in his first booke de semine and experience proueth Againe the flesh of the heart is the most solid of all flesh because it is ingendered of most hot bloud made dense and thicke by the parching power of an exceeding great heate But some will say that the How the spirits are hotter then the heart by which they are made Comparison spirits are hotter then the heart I answere it is true that in the spirits there is a greater heat but in the heart there is more heate more sharped and which heateth more because of the density of his substance so fire in straw or stubble though it be a flame burneth but lightly for you may draw your hand through it without any great offence but hot glowing yron although it haue not the same degree of heate that the flame hath yet it burneth more strongly and cannot be touched without danger But it may be demanded if the spirits be Whence the spirits haue their heate that is hotter then the hart is hotter then the heart and are bred in the heart whence haue they that greater heat I answere The heart consisteth of three parts as it were or substances a spiritual a moyst and a solid The spirits are ingendered of the spirituall and hottest part of the heart and are hotter indeed then the whole heart but not hotter then that part that ingendereth the spirits Three substāces of the heart That this may be Galen giueth an instance in milke milke in his whole substance is either cold or temperate but his fatty and buttery part is hotter then the whole body of the milke so the heart is hot in his whole substance but the spirituall part of the heart is hotter then the whole heart and from that part haue the spirits their intense heat thus much of the actiue qualities of the heart Now for the passiue there is as great dissention Auicen de Temperamentis and Galen in his second Booke de Temper Cap. 3. and 12. and in his 3. Booke de Aliment facultatibus say it is dry and his flesh hard and solid now it is a sure rule Whether the hart be moyst or dry An axiome That whatsoeuer is hard to feele too in a liuing body that also is dry On the other side Auerrhoes will haue it moyst because life consisteth in heate and moysture but the heart is the beginning of life and the shop of moysture Galen in the last Chapter of his first Booke de Temperamentis calleth it a Bloudy Bowel therefore moyst and in the same Chapter It is a little lesse dry then the skinne therefore moyster then the skinne I answere it is true that the heart is moyster to feele too then the skinne But Galen when hee sayeth it is drie Resolution compareth it not to the skinne but to the other parts for so his words are The flesh of the heart is so much dryer then the flesh of the spleen or kidneyes as it is harder And so much of the Temperament of the heart Concerning his nourishment Galen in his first Booke de vsu partium and the 7. de Administ How the hart is nourished Anatomicis sayeth it is nourished with venall and thicke bloud many of the later writers say it is nourished with the thin bloud contayned in his ventricles On Galens side that is on the trueths are these reasons It is a Catholicke principle Euery thing is preserued An axiome and refreshed with his like The flesh of the heart is hard thicke and solid such therfore must be his nourishment beside there is a notable veine called Coronaria or the Crowne-veine which compasseth a round the Basis of the heart and sendeth foorth branches into all his substance but Nature vseth not to doe any thing rashly or in vaine it serueth therefore An argument from ocular inspection for his nourishment beside occular inspection prooueth it which no reason can conuince The braunches of the coronarie veine are more and more conspicuous on the left side
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 truÌ„pet 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 â—â— 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 apprehēsiō 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a working capacity which is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a promptitude or readines of lnuenting and coniecturing In the same Booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a facility of learning sheweth a soft and moyst substance of the brain and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Epidemiωn 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
distance betwixt them least otherwise the ingresse of visible images through the horne might be interrupted wherefore when the grapy membrane commeth to the translucent part of the horny membrane it is no more round but reflected backeward and inclineth toward the christaline humour leauing a hole in the middest which is called Pupilla as Varolius hath elegantly deliuered This Pupilla or Apple of the eye is in man and some other creatures as Dogges very round in many bruite beastes as Oxen Sheepe and Goates it is longer then round of an The figure of it Ouall figure or like a circle compressed in the middest which compression is dilated or contracted according to the motion either proceeding from the Animall spirite or from the light so that the figure thereof is sometimes round sometimes long sometimes wide sometimes very narrow as in a Cat whose Pupilla is like a narrow and long cleft Aquapendens sayeth that in a Pike it is of the figure of a cone The dilatation and contraction of this Pupilla or Apple of the eye Galen ascribeth to the Animall spirits but Aquapendens thinks that the hole of the vuea or grapy membrane How the Pupilla is contracted dilated Galen Aquapendens which is al one with the Pupilla is dilated or constringed acording to the strēgth or weaknesse of the light that beateth vpon it For in a stronger light it is contracted the better to defend the chrystaline humour which is oftentimes offended by a strong light In a lesser or weaker light it is dilated to helpe the sight to discerne of many visible thinges which otherwise would not appeare And therefore those that complaine of the weaknes of the eyes and sight must haue them viewed rather in an obscure and darke then in a Lucide or bright place and so it commeth to passe that a strong light doth not offend the eyes because it is admitted to the chrystaline humour in a lesse quantity nor a weake proue insufficient because it is receyued in a greater quantitie That the motion of the Pupilla is not from the Animall spirite as from the efficient cause he prooueth because a strong light attenuateth the spirits diffuseth them and so should consequently enlarge the Pupilla On the contrary a weake light doth dull diminish Obiections against Aquapendens the spirits and so the pupilla should be straitened whereas common experience teacheth vs the quite contrary wherefore saith Aquapendens I conceiue that the dilatation and contraction of the Apple of the eye proceedeth from a proper faculty of the the Grapy coat which Faculty notwithstanding is stirred vp by the external light which entreth into the eye and yet we see that in Suffusions and Catarracts the pupilla is dilated and constringed when a strong light cannot offend such eyes because it hath no free passage the Catarract or clowd being interposed betwixt the light and the sight howbeit euen in such Suffusions if one eye bee shut the pupilla of the other is dilated which can be from no other cause but onely from the spirits The vse of this perforation or pupilla is to transmit the visible images to the Cristaline The vse of the Pupilla humour for saith Galen in the fourth chapter of his tenth booke De vsupartium vnlesse the Grapy coate had heere bene perforated all the parts of the eye had bin created in vaine because the Cristalline humor hath no communion with his objects but onely by this perforation of the grapy Membrane and therefore according as this apple of the eye is dilated or contracted so do we see better or worse And hence it was that Galen in the second Chapter of his first booke de symptomatum Causis hath well obserued that the dilatation of this Apple of the eye whether it be an original fault in Nature or happen after by accident is alwayes a great weakner of the sight On the contrarie the A narrow apple is the best sight And why coarctation or straightning of the pupills if it be naturall is the cause of the quickenesse and vigour of this sense for when it is notably dilated the animall spirit which floweth into the eye cannot fill the whole space which is before the Cristalline humor whereas on the contrary when the pupilla is contracted or gathered together the space is sooner fulfilled Add heereto that for the perfection of sight it is very necessary that the visible species or Formes should flow vnto the eye by a right line and so passe vnto the Center of the Cristaline with a pointed angle for so they make the better impression and therefore the perforation or the pupilla is very narrow that the lines produced from the Circumference thereof as from a basis might touch the center of the Cristalline in an acute angle for if the pupilla be so dilated that the lines produced from the circumference thereof do make a right or obtuse angle in the center of the Cristalline then is the sight not onely offended but abolished Hence it appeareth that the naturall latitude or straightnesse of the pupilla maketh much for the strength or weakenesse of the sight especially if the distance betwixte the visible obiect and the organ of the sense be proportionable But to return vnto the grapie Membrane of which this apple of the eye is but a perforation This Membrance according to the difference of the parts thereof hath diuerse colours for on the outside where it toucheth the horny Coate it is blacke on the inside where it respecteth the watery and Cristalline humours it is black or duskisn But where Diuers colors of the Grapie Membrane it maketh the greater circle which we call the Rain-bow according to the diuers temper of the Braine and the eyes saith Laurentius it is sometimes greenish sometimes sky coloured sometimes blacke Finally the backward part of this Membrane where it first ariseth from the Pia mater is whitish presently it groweth greenish then nearer vnto a blewe all which colours may be best discerned in the eye of an oxe This black colour What profite the eie hath by his blacke colour as Galen in the third chapter of his tenth booke de vsu partium where hee speaketh of a sky colour because he described the eie of an Oxe is very worthy of admiration because there is no such colour found else-where in the whole body And although in some eies it is lesse or more blacke then in others yet in all it is eyther blacke or browne that the cristalline humour being therewith couered might better collect and gather his brightnesse together For as a small light in an obscure and darke place is better perceiued shines brighter then in an open and light place and maketh those thinges which are about it better to be perceyued so the brightnes that is encluded within the eye becoms more bright and the visible species do better appeare in the cristalline humour
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 Mediū 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
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 definitiō 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 āre 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
themselues yet their Organ is obscure and hidden others be cleare and manifest both of themselues and in respect of their Organ others be obscure both in themselues and in their Organ I call that action manifest of it selfe What action is manifest of it selfe and obscure of it selfe which is sensible and may be iudged of by the Sense and that obscure of it self which doth not appeare but from those workes which proceed from it I call also that manifest by the means of his Orgā whose organ doth presently appeare in this without all doubt do al consent but I account that obscure in regard of his organ when the action doth appeare yet the Organ doth not presently be wray it self without much study discorse of the mind which is held of some only for probable where about many do dissent Those which be manifest both in thēselues by their Organs be these vociferation pulsation respiration the locall motion of the parts expulsion of excrements the expulsion of vrine the emission of the seed c. In respect of both with Galen in the 8. 16. chap. of his 1. book de vsu partiū are the apprehension of the hand the walking of thee feete chewing vision hearing c. Finally these are esteemed obscure in respect of both the transmission of the blood the carrying and recarryinge of the spirits the generations of animall spirits he preduction of vitall the sucking of vrine out of blood chylification sanguification and the generation of seede QVEST. V. That Sense is not apure passion Eeing therefore that vnto an action there doe necessarily concurre an agent and a patient the agent for to worke and the patient to be a fit subiect for the agent and to receiue the action it may now be demanded whether the action proceede from the Organ vnto the sensible obiect or from the Whether the obiect or the organ doe worke in the sense obiect vnto the Organ and whether this be to bee accounted an agent the other a patient or on the contrary Concerning this poynt there bee diuers opinions of Authours for some maintaine Sense to bepassiue others actiue others both actiue passiue Aristotle doth contend for those which would haue Sense to bee passiue especially in the 118. text of his 2. book de Anima wherein expresse termes he affirmeth that to perceiue is a kind of suffering also calleth the obiect an agent again in the 51. text of the same booke he saith that Sensation hapneth in that which is moued and suffereth And he seemes most Their reason which say sense doth suffer exactly to demonstrate it in the 12. text of his 7. booke of Physicks saying That the senses are altered for they suffer and their action is a motion througha body which suffers in the Sensation So that it may be gathered out of these places of Aristotle that Sense is made passiuely that is that the act of Sensation is not made by the Sense but by the sensible obiect and that the sense doth nothing else but receiue the species from the thing obiected and suffer from it but this opinion though it be approued of many and be held for Aristotles yet it is neither agreeable to Aristotle nor to the truth That the places cited out of Aristotle doe not confirme this we will proue by and by when as by many reasons we shall haue demonstrated how farre distant it is from the truth For first if the Sense should onely concurre passiuely vnto sensation that is if sensation were onely a reception of the sensible species then we must needes euen when we are asleepe heare smell see seeing therfore that although That opinion disproued 1. Reason when we are a sleepe some certaine noyses or sounds be carryed to our eares and some odors do strike the nosthrils and colours if so be we sleep with our eyes open as some doe bee presented to our eyes yet we doe not heare or smell or see it will follow necessarily that something else must concurre vnto sensation beside a simple reception of the sensible species Add further that though wee receiue a visible thing into our Eyes 2. Reason and a sound into our Eares yet we neither see nor heare when wee are intent another way or haue our vnderstanding exercised in greater matters Wherefore there must be some part of the mind present in sensation and hence it is that wee sometimes seeke a very small thing and yet see it not though we be very neare it and though it be already receiued into the eye Surely this is an argument most euident that the mind must be applied to that thing which we would see and that something more is required to Sense then the bare reception of the species for else a glasse might also perceiue in as much as it doth receiue the images Moreouer if onely the reception of species were a sensation all action should proceede from the sensible species that species should be so prompt vnto action that it would worke euery where and vpon euery subiect and so would make sense euen as heate doth make hot euery where and euery thing but this is impossible for who euer affirmed that sense was made out of his proper Organ Sensation is not therefore an action onely of the sensible species neither was it Aristotles opinion for in the 37. text of his second booke de Anima hee teacheth the plaine Arist thought the contrary contrary and affirmeth manifestly that the soule is the efficient cause of sensation and therefore not the sensible thing and in the ninth chapter of the ninthbooke of his Metaph. he prooues that vision is an action of the sight And what can be more manifest then that which he expresseth in the second chapter of his book de sensu sensili where he reprooueth Democritus for saying that vision was an operation of the obiect and propounding the conformity of the similitude which the sensible thing hath with the Organ hee saith the sensible thing causeth the sense to worke as if he should say the obiect doth excite and prouoke the sense vnto action The poynt is as cleare as the light but yet what shall wee answer to those contrary places quoted euen now out of Aristotle for it seemeth by them to bee plainly affirmed that sense is passiue But I deferre the reconciliation of this contradiction till the seuenth Question where you shall haue also Placentinus his resolution QVEST. VI. That Sense is not a simple action THat Sensation is not a meere passion is plaine from that which hath beene said Now it is to bee considered whether it ought to bee called an Action Passion is necessary to Sense that is whether Sense doe perceiue onely by doing or acting And that setting aside all digressions I may come to the matter I say Seeing euery Agent in doing and acting doth also suffer againe it followes necessarily that the
her faculties capable Neither can the sensatiue faculty alter or change the Obiect And this is playne as The faculty caÌ„not change the Obiect Solution by many other reasons so also because her sole and onely Action is Sensation I say therefore how comes it to the knowledge of his Obiect And what is the efficient cause of the diiudication or iudgement which the faculty giues of the sensible Obiect which we perceiue to arise from the motion of the Organ I answere that the sensatiue faculty doth suffer and is changed by the Obiect not by The Organ is changed by it selfe the faculty as it is in the Organ it selfe but by accident to wit as the organ whose formall part Essence the faculty is is changed by it For seeing the faculty is as it were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or forme from whence the Action of the organ doth proceede when this corporeall Instrument is changed by the sensible obiect it remaineth that the Faculty itselfe which together with his sensible instrument doth grow vp into one bodie and do both conspire vnto the same action is altred by accident and doth perceiue the alteration of his Organ For all Organs of sensation do suffer by reason of their bodye but in respect of their Sensatiue Faculty they performe an Acte Passion doth affect the Facultie as it depends vpon the organ Action is the diiudication of iudgement which is the office of the sensitiue Facultie or of the whole organ in respect of that Faculty wherewith it is endowed not that the Faculty itselfe is altered or doth suffer but because it Perceyueth the alteration of the organ QVEST. IX Whether the knowledge of the sensible thing be perfected in the Organ ALthough it be made manifest by that which hath beene saide that the proper action of the Sensatiue Faculty is the diiudication of the sensible thing yet there seemeth to be some difficulty behinde for if the Facultie doe make this iudgement of the obiect in the sensorium or Organ then those which sleepe with open eies should also see because the colour doth alter the Organ In like manner a sound might be heard odours smelt and any tactile quality might be felt by vs seeing that the Organ is altred by the Obiect and yet when wee are asleepe we neither do see nor heare nor Perceyue with anie other Sense except the Obiects be verie vehement Haue therefore the Poets truly faigned that sleepe is the brother of death because it dooth depriue vs of all our The poets say sleepe is the brother of death Disprooued sense yea of our verie Touch insomuch that it seemeth to extinguish the creature beâ—eaue it not of Sense onely but of life also Or else do we perceyue while we sleepe and know not that we haue Sense The first cannot be for although sleepe haue a great correspondencie and affinitie with death yet it doth not depriue the creature of sense For What things do concur to Sense these things do concurre vnto Sense a conuenient obiect an organ fitly disposed the alteration of the same organ and a sensitiue Facultie al which things we haue euen when we sleepe First the Obiect is present for colour though we be asleepe yet is it the Obiect of fight and continueth to be actuallie an obiect as long as it is illuminated with the light of a Candle or with the daylight so also it is with sounds odours and other obiects of the Senses The Organ is also present and so is the alteration of the same seeing there is nothing which can hinder the operation of the sensible species vpon the organ or the alteration of the same Neither is the Faculty wanting for if the Facultie of one sense should faile all the Senses would be forfeited and so of a liuing creature should be made a Plant depriued of sense and motion Moreouer though we sleepe yet our organs liue and they liue by the Soule If The soul with her Faculty is wholie in the whole therefore the soule with all her powers and faculties be wholy in the whole and wholie in euerie part it must needs be that if the creature liue the Faculties of Sense must bee present in euerie place where the Soule is But the soule is found in the organs of senses yea euen when we are asleepe except you will say that the Soule dies when wee fall asleepe Wherefore it necessarily followes that the Faculty of Sense is there also present in the organ Seeing therefore in sleepe we haue the obiect actuallie prepared vnto sensation seeing Wee haue sence in sleep but knowe it not also the organ fitly disposed is not wanting and the iudging Faculty at hande and that nothing more is required vnto perfect sense it is not to be doubted but that Sensation may be absolued in the organ and iudgement also giuen of the obiect euen vvhen we are fast asleepe But the reason why we do not perceyue this Sensation is not because we haue no sense at all but because we know not that we haue Sense QVEST. X. That by our outward Senses we doe not know that wee haue Sense THat wee doe perceiue by the Organs of our Senses is euident enough by that which hath bene saide but it is doubtfull and vncertaine how wee shall know that we haue Sense seeing that this knowledge is not gathered from the externall Senses for whatsoeuer is perceiued by them must be their proper obiect but Sensation is the obiect of no externall Sense Moreouer the externall Senses know nothing but externall thinges but the acknowledgement of Sensation is no externall but an internall thing wherefore it cannot be perceiued by the externall Senses Thirdly if together and with the same Sense we should perceiue and take knowledge of this perception it woulde then necessarilie followe that the acte of perceyuing and the obiect of Sense should bee one and the same thing which how absurd it is I referre me to any man to esteeme Lastly we do not at the same time Perceiue and Iudge of that which we haue perceiued but somwhat after the acte of Sensation we know that we did Perceiue a manifest argument that the one is a diuers act from the other and that with one Sense we do perceiue and with another know that we did perceiue But this may especially hence be conuinced that blinde men though they do not see yet they perceiue that they do not See seeing therefore the Organes of their sight are vnfit for vision it doth necessarily follow that it is by another Sense that they perceiue themselues not to see Now if it be by another Sense that we know that we do not perceiue surely it is another Sense also by which we know that we do perceiue QVEST. XI Whence it is that we perceiue that we haue Sense IF therefore none of the external Senses do performe this function what may We know not that we perceiue
to the Pupilla or Apple They are not stiffe yet this is not because they are firy but as Aristotle teacheth in his Problemes because they are inuironed with aboundance of fat which fat though it Why not stiffe haue for his efficient cause a defect or weakenesse of heate yet not withstanding by his reflexion it doth augment the heate and by his sliminesse doth hinder the ingresse of the ayre which beateth vpon them To these wee ioyne the plenty of animall spirits and the perpetuall motions of the eyes QVEST. XXV Wherefore the Eyes be diuersly coloured ARistotle in the second book de Anima saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euery Organ must be deuoyde of any quality least all things should sauour of that same quality which is in the Organ but the Eyes are the Organs of Sight they therefore ought not to bee coloured for if they were all things would appeare to bee of the same colour for all things appeare red to those that labour of an inflamation of the Eye or haue the blood collected in them by a blowe or stripe or otherwise In like manner those that are troubled with the Iaundise because their Eyes are coloured with yellow choller doe see all things as if they were yellow On the other side that the Eyes are coloured euen our owne Sense doth teach vs for some men are Wall-eyed some mens eyes blacke some mens skie-coloured and others greenish and so in the rest We answere according to Aristotle that the name of Colour is sometimes A double acceptation of colours vsed more largely sometimes more strictly In this large signification all things which may be seene are sayed to be coloured So translucent things though that cannot limit or determine the sight yet are they coloured Aristotle in his booke of colours cals the ayre white and the fire red But there is another acception of colours more strict whereby it is defined thus A colour is the extremity of a terminated pellucide body In the first signification the whole eye is coloured all his partes are coloured because they are aspectible and may bee seene but in the latter signification onely the coniunctiue How the eie may be said to be coloured and grapy coat are truly coloured for the Adnata is white the grapy is diuersly coloured blacke blew and grasse-greene to recollect the spirites that were before dissipated or dispersed that it might breake the splendor of the externallight and that the chrystaline humor might be as it were refreshed with that colour as with a Looking-glasse But the principall part of Vision which receiueth the species of visible thinges and is changed by the colours is not at all coloured but bright and lucide only Now light and perspicuity or natures common to all visible species which helpe the reception of these species Aristotle hath obserued in lib. 5. chap. 1. de generat Animal which also Pliny repeateth in lib. 2. cap. â—7 of his Natural histories that onely the eyes of a man are of manifold diuers colours in other creatures the eies are all alike according to their kind so the eies of all Oxen are blacke the eyes of Sheepe watery of other creatures redde excepting a Horses which are sometime wall eyed but the eye of a man is diuersly coloured Of the colours of the eye some be extreame some of a middle nature The extreame colours are according to Aristotle Galen and Auicen two namely the whitish or wall coloure The differences of the colours of the eye and the black This wall-colour is somewhat whitish and Aristotle in his 5. book de gener Animal and Galen cap. 27. Artis paruae seeme to oppose this wall-colour to blacke This Caesius or wall-coloured the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Night-Owle which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose eyes shine with a greenish whitenesse Some do confound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet they are to be distinguished for though either colour do somewhat tend to greene yet this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wal-coloured doth approch neerer to white 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tawny vnto Red. Aristotle in his Phisiognomy of the eyes affirmeth this wall-colour in the eie to be a signe of a fearfull man but this Tawny colour of a bold and stout courage therefore the Eyes of Lyons and Eagles are properly said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Tawny but the eyes of old men and children to be wall coloured Either colour doth shine but that brightnesse which is in wall eyes is more white like that which is in the scales of Fishes in tawny eies the splendor is fierie as it is in burning coales The intermediate or mixt colours of the eies are diuers according to the diuers mixture of the extreames Concerning the causes of this varietie of colors there are diuers opinions according The cause of the variety of colours Empedocles to the diuersity of men Empedocles composed the eie of Fire and water wherefore hee supposed that the wall-colour proceeded from the predominance of the fire the blacke from the aboundance of water Aristotle in his fift Booke Degeneratione animalium referres the cause of these Colours vnto the plentie or scarsity of humors which he doth illustrate by this example of Aire and water For saith he if we looke into a deepe water or into thick aire they wil both seeme Aristotle blacke and obscure but if either of them be rare and thin the colour will appeare Tawnie and splendent The blacknesse therefore of the eye is from the plentie and aboundance of humors the wall eie is from the paucitie and scarsenesse Auerrhoes thinkes that the whitenesse of the eye proceedes from coldnesse because Auerrhoes for the most part all white things are cold as the Braine the Fat the Marrow the Bones the Membranes and blacknesse from heate Galen in the 27 chapter Artis paruae referres the cause of colours vnto the plenty splendor Galens opinioÌ„ and situation of the Cristalline and watry humors For saith he a wall eie commeth by reason of the plenty or splendor of the Cristalline or because of the prominent bunching situation and also the paucity and purity of the thin and waterie humor But a blacke eye comes either from the scarsitie of the Cristalline or from the ouer-deepe situation of it or because it is not exquisitely splendid and cleare or because the waterie humor is too aboundant and yet not altogether pure Thus farre Galen Auicen referres the cause of the variety of these colours vnto the Grapie coate which as Auicens opinion it is diuersly coloured it selfe so it doth produce diuers colours in the eie a black coat causeth blacke colour as a blewish coate a colour of the same kinde and his opinion dooth Vesalius follow But to the end that we may reconcile the different opinions of so graue Authours wee do acknowledge
haue adhaered to a firme basis or foundation QVEST. XXVII Two obscure and intricate questions concerning the motion of the Eyes are resolued WE will now proceede to discusse a very hard probleme concerning the motion of the Eyes the enodation of which knots for ought I know hath First question not as yet beene performed of any man And it is this wherefore the eyes considering they haue seuerall distinct muscles by themselues are yet Why the Eies are moued together with the same motion not moued with diuers motions but are guided together and at the same time with one and the same motion Neither can it be that the right eye should be moued and the left stand still neither can the right be lift vp and the left depressed which identitie of motion is not to bee found in any other part of the body For I haue free liberty at the same moment to mooue my right hand vpward and my left downward Aristotle propounds this question in his Problemes which thus hee endeauoureth to resolue The Solution of Aristotle Though saith he the eyes be double yet there is but one beginning of their motion and the same originall to wit in the Coition or meeting of the Optick nerues Hee therefore referres the cause vnto that Coition Auicen the Prince of the Arabians seemeth to bee of the same minde and Galen in his bookes of the vse of parts where he thinketh the Opticks doe therefore meete in one that one Obiect should not appeare double These things haue some shew of probability but they doe not giue vs full satisfaction For the meeting of the Opticks doth conferre nothing to the motion of the eyes the Opticke nerue doth onely see and carie the visiue spirits vnto the Christialine neither is it inserted into the muscles of the eye It is onely the second coniugation which mooues the eies in that oppilation or stopping Arist answere disallowed our reasons of the opticke nerue and in the disease which the Arabians call Gutta serena the action of Sight doeth wholly perish and yet the motion of the eies is not a whit hindred the meeting therefore of the optick nerues doth nothing further the motion of the eyes Some haue obserued that in many men who all their life long neuer complayned of their Sight the Opticke nerues were so framed that they were continually seperated and did neuer meete together It is therefore very fond and absurd to thinke that both the eyes are moued with the same motion because there is one onely beginning of motion in the meeting of the Opticks seeing neither that Coition nor yet the Opticks themselues doe any whit further the motion but onely the Sense of the Eyes We doe acknowledge a double cause of this motion the Finall and Instrumentall The Finall cause is the perfection of the Sense And this is the perfection of the Sense that The true resolution of the question the Obiect appeare euen such as it is but if the Eyes were moued with diuers motions that one might be caried downeward the other vpward surely euery Obiect though in it owne nature one and the same yet would continually appeare double and so the most noble Sense would be deceiued and the action of Sight would bee imperfect If this seeme harsh to be beleeued you may thus make triall of it If you either lift vp the one eye or depresse it with your finger you shall see all Obiects double and discerne the one to be higher and the other lower because the one eye is moued vpward the other downward But if you shut either of them this double apparition of the Obiect will vanish although you presse that eye with your finger Also if you mooue your eye to the right hand or to the left the Obiect will not appeare double because the Aples of the eyes remaine both in one line But wherefore vpon the diuers motion of the eyes the Obiects are doubled is a thing Question Solution worthy to be vnderstoode Galen in the thirteenth Chapter of his 10. booke de vsu partium writeth that the Diameters of visible Cones or turbinated formes must be placed in one and the same plaine least that which is but one should appeare double But if one of the eyes be moued downward the Aples of them both will not be in the same plaine and the same superficies and so the Obiect would appeare double For then because the beame of the one eye doth not equally reach the Obiect as neither doth the beame of the other that which the Sense perceiueth twise it perceiueth as if it were double or two seuerall things which also happeneth in the Sense of Touching for if one finger be so folded with the other that it be layed aboue it and therewith a man touch a stone the Touch will iudge that to bee double which is but one In the Palsie or the conuulsion of the muscles of the eye it hapneth that the Obiects present themselues in a double forme because the eyes depart from the same superficies so also the Opticks being either loosened or conuelled the pupilla or Aple doth not reteine his equality whence it commeth to passe that all things appeare double and so sometimes a drunken man will thinke all thinges that he seeth double In like manner some that are Strabones that is Squint-eyed doe see things double because one of the Pupillaes is either raised vp or depressed But if the eyes be in the same plaine though they be two yet the visible thing is presented simple before them because the same Species and the same magnitude at the same time is receiued of both the eyes and are together offered to the Common Sense which doth not discerne any thing but that which is present We conclude therefore that first in respect of the finall cause which as wee haue often The conclusion repeated out of Aristotle is the first and chiefe cause in the works of Nature it is that the two eyes bee together and at once mooued I say this is because it doth much tend to the perfection of the Sense And Nature doth continually fit her Instruments as they may best further the finall cause which whither you call the vse of the necessity it is no great matter And therefore she hath so disposed the nerues of the second coniugation which doe carie the commaund of motion and the animall spirit into the muscles which are therefore termed Porters and Cadgers that in their beginning they are continuall making as it were on chord whence it is that the right cannot be moued but the other will follow his motion And this is a new and a most elegant obseruation The other question we shall discouer out of Cassius to wit wherefore the disease of The second question why the disease of the one eye onely doth more prouoke vs. Solution one eye doth more vexe vs then if both were diseased Whether it is
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
in Sapors or Tasts humidity it would follow that two contraries should bee predominant in one and the same subiect then which what can be more absurd VVe must say therefore that these qualities are in mixte bodies not actually but potentially and that they arise out of the mixture as out of their matter so that when wee Potentialli Odor what it is say that siccity hath the predominance in odours we speake of that odour which exhaleth into acte out of the mixed bodies and so there shall be no contrarietie in that we affirme neither let any man thinke it absurd that we say two contraries may be potentially in the same subiect for water that is tepide or warme that is in a middle temper betwixt colde and hot is potentially both colde and hot at one and the same time for it hath an equall disposition to them both and the reason is because Potentiall contrarietie breedeth no strife in a Real subiect QVEST. XLIX Of the Causes of Odours ALthough the Nature of an odour doth consist in siccity yet it cannot be at He are is the efficient cause of Odours any time without humidity yea it is generated out of humidity eleuated or raised vp into vapours by heate so that there can bee no odour vnlesse the force and efficacie of heate do boile raise vp and attenuate the humiditie And this all Herbalists acknowledge for a rule to wit that all thinges that Smell strongly are hot so that from the vehemencie or remisnesse of the odour they do in Hearbs distinguish the degrees of heate So saith Aristotle in the 12 probleme of the 12 A Rule for Herbalistes Galan Section strong and â—anke-smelling seedes are hotte because the odour proceedeth from Heate The like also Galen affirmeth in the 22. chapter of his fourth Booke de Simplicium MedicameÌ„torum facultatibus Experience also manifesteth the same for perfumes are more fragrant when they are Sweet things smell most when they are hottest Hot then when they are Colde and in hotter seasons yeelde a sweeter smel which is an Argument that the moisture is better boiled away and that there is greater plentie of Odour raised vp in the aboundance of exhalations which cannot bee loosened and freed from the bonds of the matter wherein they are vnlesse it be by heate for cold doth binde and shut them vp neither suffering them to yssue out of their substances nor giuing them way to attaine vnto the organ of sense And after this manner Plutarch in the 25 Chapter Why Hounds cannot hunt in frost of his Booke de Causis Naturalibus assoyleth the question why in a frostie morning Hounds cannot hunt so truly as in open weather But it will be obiected if the odour bee not a fumide exhalation what neede hath it of moisture and heate which are the causes thereof VVe must remember that whereof wee Obiection were admonished before That Odours in mixt bodies are onely potentially cannot Solution be produced into an acte vnlesse they yssue out of them wherefore being an accident it cannot yssue out of his subiect wherein it was potentially vnlesse some other subiect doe accompany it for saith the Philosopher the Being of an accident is to bee in For out of their subiect they are nothing This subiect therefore which produceth the odours into acte is an exhalation An exhalation cannot be raised but by heate out of moysture It followeth therefore that both heate and moisture are necessarie in the production of odors Necessary I say not perse as they are odours but per accidens because they cannot actually exist without an exhalation They vrge further if an odour be of and by it selfe nothing then there can be no knowledge Obiection thereof for there is no knowledge of that which is Non ens or without being Againe a substance perse or by it selfe cannot be knowne and therefore say they we take away euen out of the vniuersall Nature all Science for whatsoeuer is is either a substance Solution or an accident third thing there is none Indeede we grant that of an odour considered by it selfe and separatedly there is no knowledge for so considered it is nothing neither No knowledg of an accident without the substance doth it fall vnder Sense but as it is ioyned with the exhalation it mooueth the Sense and also falleth vnder Science or knowledge In like manner Accidents separated from their substances and substances separated from the Accidents doe not fall vnder Science but each by other is mutually knowne and demonstrated QVEST. L. Concluding that Fishes do not Smell SOme Peripatetian saith Placentinus may obiect on this manner If an Odour haue Actuall existence onely in exhalation so that without it it cannot mooue the sense then what shall wee say to Fishes which liue in the An obiection of the Peripatetiks water where there are no exhalations to be found For Aristotle in the beginning of the fift chapter of his Booke de Sensu sensili saith that there can be no fumid exhalation made in water The reason is because as soone as ayre is engendred in water it riseth vp out of it in a bubble VVe may answere that the Fishes do not liue in the pure and neate element of water but in a water compounded of foure Water consisteth of foure Elements Elements being therefore compounded there is some fire in it Fire alwayes woorketh that worke consumeth moysture and such consumption is absolued by exhalation or eleuation into vapors Seeing therefore that in water there may be found such euaporation it may be haply imagined that by it the Fishes do apprehend Odours But saith my Author it may be this thredde is too hard twisted or too finely spun because first wee must acknowledge that the Fishes smell is wonderfull dull because of the predominance of moysture and colde in the VVater Againe I doubt it is ridiculous to ioyne Fire and Water two contraries in the same subiect which is against the law of contrariety And surely this blame we should worthily deserue if we should make the Fire water equall in their degrees But wee giue the preheminence vnto the water and say that the Fire as also the other Elements do put their qualities vnder his girdle I doe not say that The fire is remitted not lost in the water the qualities of the Fire are extinguished or quenched out by the water but they are remitted or abated for fire worketh perpetually wheresoeuer it is and raiseth vapours although they be neuer so small for this action necessarily followeth the essentiall forme of Fire so that if you separate it from the Fire you take away his whole substance Some Philosophers are of opinion that the foure Elements are onely potentiallie in compound bodyes and therefore haue onely potentiall vertues so that Fire which is Obiection onely potentially in water cannot actually worke vpon it But wee Answere that if the
Sense but hath all his being and essence in the mixt body That therfore which he calleth Gustabile is a mixt body which in respect of that quality which is called a Sapour is Gustile or may be Tasted Not but that a Sapour doeth by it selfe mooue the Sense but because it cannot subsist without the mixt body for considered euen without the mixt body it may be sayd to be the obiect of Tast because it is it alone in the mixt body which moueth that Sense QVEST. LVIII Of the matter of Sapours A Sapour is a quality arising out of the first qualities which alone by it selfe is able to mooue the Taste Now the first qualities are of two sortes some What a sapor is 2. kindes of first qualities Actiue as heate and cold others Passiue as moysture and drought Out of the Actiue qualities the Sapour hath his Efficient cause to wit heate out of the Passiue his Materiall cause to wit Moysture But least any man should wonder why wee make moysture which is nothing else but an incorporeall quality to bee the matter of Sapours We answere that wee vnderstand humidity not in the abstract but in the concrete So that haply it were more proper to say humidum then humiditas for to say trueth a Sapour is not made onely of humidity but of humidity ioyned with siccity yet so that the humidity is predominant Wherefore Aristotle sayth that a Sapour dwelleth in that which is moist as an odour Sapours are not made of simple humidity doth in that which is dry yet he doth not name humidity alōe nor simple siccity but both conioyned and therefore hee rather expresseth himselfe by humidum and Siccum then by hamiditas and siccitas so that in the one the moysture preuaileth ouer siccity in the other the siccity ouer moysture For thus much doth Aristotle intimate in his Booke de sensu sensili where he sayth that the vniuersall nature of Sapour is that it is a passion of the Sense of Tasting made by that which is earthy dry in that which is moyst Wherefore humidity being predominant in an earthy siccity is properly the matter of Sapors It may bee obiected if in Sapours the humidity must preuaile ouer the siccity then 1. Obiection those bodies wherein the siccity preuailes ouer the humidity should be insipide and without Tast Now there are many in which the siccity is predominant as ashes Pepper Ginger and such like which yet notwithstanding haue a very sharpe and quicke Taste Adde moreouer that if that were true then Sapors should not properly belong vnto Aliments 2. Obiection for Aristotle sayeth in the 28. Text of his third Booke de anima that hunger is an appetite of that which is hot and dry An Aliment therefore is not moyst but hotte and dry because it appeaseth hunger Seeing therefore all men confesse that Sapours doe properly belong to Aliments it should seeme also that Sapors haue their residence not in moystur but in siccity VVe answere that an Actuall Sapour that is such a Sapour which is instantly fitte to mooue the Taste must necessarily bee in moysture That which they obiect of Pepper Ashes and such like we answere on this manner VVee grant that of themselues they are insipide and haue no Sapour but that which is potentiall for they doe not Taste till they be chewed and that is by accident when as that humour which perpetually remayneth in the mouth and the tongue prouoketh or produceth their potentiall vertue into Act but because siccity is in them predominant therefore they yeeld a sharpe and quicke Tast That which they add concerning Aliment is easily answered For there are two kinds of Aliments one which satisfieth hunger another which satisfieth thirst That which satisfieth Solution 2. 2. kinds of Aliments thirst is exceeding moyst and in respect of it that which satisfieth hunger may bee called dry although it doe not follow that it should simply be dry yea it is necessary that it should haue so much moysture as the Sense of Tasting doth require otherwise it could not satisfie hunger Finally wahtsoeuer mooueth the Tast must of necessitie haue an inward moysture wherein it is steeped although it hath no outward the reason is that it may melt and diffuse it selfe through the organ of the Sense for those things that are hard and cannot bee dissolued cannot mooue the Sense of Tasting as wee may conceiue by a rough and torrified tongue such as we see is chopped and blacke in violent Agues which cannot make any certaine estimation of the difference of Sapors QVEST. LIX Of the efficient cause of Sapours OF the passiue qualities therefore moysture preuailing ouer Siccity is the matter Heate is the efficient cause of Sapor of Sapors Of the actiue qualityes they haue heate for their efficient cause For as the simple and pure Elements are of themselues without sapor or odor so also in the mixt body no such thing would result out of them if euery Element should reserue his owne quality to himselfe and therefore there is neede of heate to draw out the Sapors out of the concoction of the humidity and Siccity by which concoction these two are fitly mixed one with the other neither is it reason that How that is Cold cannot be any man should substitute cold to this office for dayly experience teacheth vs that fruites when they are frozen as Apples doe vtterly loose their tast yea although they be thawed Why frozen fruits loose their Tast and resume their former heate yet their tasts doe not returne So that cold is so farre from being the efficient cause of Tast that rather it doth vtterly destroy them Adde hereto that no fruite attaineth his natiue Tast till it grow ripe now this ripening is made by heat It remaineth therfore that heate in as much as it concocteth humidity and accomplisheth perfect mixtion is the true and onely efficient cause of Sapors QVEST. LX. Of the number and order of Sapors ARistotle in the 4. chapter of his book de sensu sensili going about to recite the diuers kinds of Tasts compareth them with colours not because there is any great affinty betwixt them but because there is iust as many of the one kinde as of the other and he concludeth them both vnder the number of seuen Some say there are eight kindes of Sapours and Plinie in the 21. chapter How many kinds of Sapors of his 15. booke reckons vp thirteene VVe with Aristotle will rather reduce them vnto the number of seauen because as there may be and indeede there are infinite varieties of mixtion so we should draw out of them infinite differences of Sapors if it were possible As many as of mixtures accurately to number them for nothing is so sure as that the differences of Sapors doe arise from the multiplicity of mixtion for example out of that wherein heate and moysture are
neither is necessary seeing the Taste which is a kinde of Touch is immediately absolued or perfected as the Touch is That which we Taste we immediately touch with our Tongues neither is there Sensation made till the obiect light vpon the Organe If anie man shall imagine that there must be a Medium I aske the question what he will assigne One of the foure Elements Or some body compounded of them Surely neyther these nor that For if it be an Element it must be Fire or Aire or Water or Earth But not No Element can bee the Medium Not Fire Fire for that is hot and dry which would not conserue but consume the moisture where in especially the obiect of Taste is seated Now the office of a medium is to conserue the Obiect not to destroy it Add heereto that the efficient cause of Sapours is heate but one and the same cannot be the efficient cause and Medium of the same thing Againe if Fire were the Mediâ—â— we might like a Salamander liue in the Fire or champe burning coales and not bee hurt The Aire is not fit for this function for the Sapor recideth in the mixt bodie out oâ— which it neuer yssueth wherefore the Medium that must leade the Sapor vnto the Organ Not Ayre must also transport vnto the organ the mixt body wherein the Sapor is but the Aire being a simple and liquid Element is not fit to carry a solid matter The VVater cannot be the Medium because we do not liue in it and therefore it not contiguous with the Obiect and the Organ Not Water Much lesse the Earth for that is cold and dry both which qualities are contrarie vnto Not Earth Sapors and therefore will rather vtterly destroy them then conserue and maintain theâ— One word might haue serued all There are no pure or simple Elements that which is not cannot be a Medium Is it any compound body No for a compound body woâ—â— There are no pure elements disturbe and hinder the Taste Beside euery mixt body if it haue neuer so little humidâ— in it is of it selfe gustable that is the obiect not the medium of Tast We conclude therefore that tast is made without any outward medium Yet we doe not say that Tast is made without any intermediate Body adioyning or growing to the organ of Tast For as in touching we haue already said in the second Booke that the scarf skin was made by nature to come betweene the obiect and the skin it selfe which was the organ not to be a medium What kind of medium is necessary for that office it doth not performe but a little to dull the quality of the obiect so likewise in Tast which we haue often said is a kind of Touching we holde that the membrance which inuesteth the tongue doth performe the same office to the organ which therefore we may say is as it were a medium though indeed and in truth it be not so QVEST. LXII Of the organ of Tasting HAuing thus said what we could for this present concerning the medium of Tasting we now come vnto the organ Concerning which there is no doubt made all men herein beleeuing their sense that the tongue is it which discerneth the differences of Sapors For not onely reasonable but all vnreasonable creatures when they would taste any thing doe lay it to their tongues or if they cannot doe so they lay their tongues vnto it to distinguish the tast therof Some haue thought that the pallet is the instrument of this sense which wee find false because those men whose pallets are eaten out with the French disease doe yet taste their That the palate is not the organ of Tasting Nor the teeth meate well enough It must therefore be the tongue though I am not ignorant that some haue attributed this faculty to the teeth whose arguments happily we may answer in another place if in the meane time we shall not thinke them vnworthy our resolution But there are some who haue conceiued with better reason that the membrane which inuesteth the tongue is the true organ of Tasting Among whom is Valesius in the foure Nor the membrane of the Tongue Valesius refuted and twentith Chapter of the second booke of his controuersies But he affirmes it onely confirmes it not yet because so worthy a schollar hath affirmed it we will endeauour to make the contrary appeare First therefore the temperament which is common to it which other membrances doth The first argument denie it this priuiledge for it is cold and drie both which qualities are contrary vnto Sapors Now the qualities of the organ must not be at daggers drawing with the qualities of the obiect but rather friends and liue neighbourly together so as the organ may be potentially that which the obiect is indeed and act Againe the same membrane which incompasseth the tongue doth also inuest the nostrills The second argument the pallet and 〈…〉 llet If therefore the membrane were the organ this sense should be made in all these parts which we find by experience not to be so Valesius very vnaduisedly resolueth that this very membrane incompassing the nostrills is the organ of smelling and saith that it 〈◊〉 â—he diuersity of the temperament which maketh it in the tongue the organ of the tasting and in the nose the organ of smelling But he is fowlly deceiued for suppose it had in these places a different temperature we must not thinke that onely the temper is sufficient to distinguish the organs of senses But beside to diuers actions there is required a diuers substance diuerse I say and such as is not else where to be found Now this membrane although the temper doe somewhat differ in seuerall places yet in qualities and substance it is like it selfe appearing so both to the sight and to the touch Finally that is the principall part of the instrument into which a soft nerue doth determine but into this coate no man will say the nerue doth determine who hath but touched The third argument Anotomy with his vpper lip yet Galen in the second Chap of his 16. booke de vsu partium seemeth to affirme the same in these words As the hard nerues are inserted into the muskles Obiection out of Galen so are the soft into their proper Organ as into the membrane of the tongue So that hence it might seem to follow that his membran is the proper instrument of Tasting But this place of Galen is no whit against our opinion For we thinke and confesse that that into which the Galen expounded nerue determines is the true organ But Galen doth not say the nerue determines in the membrane or coate of the tongue he saith it is inserted into it whence we may rather gather yea therefrom it is conuinced that the substance of the tongue is the organ we treat of because into it the nerues do determine