whilst it remaineth in vs there is nothing made of it neither hath the body any vse especially of the matter of it Add heereto that if it were a part so often as it is lost the creatures should become maimed It is not an Aliment for then it should not be auoyded much lesse is it a Colliquation No Aliment No Colliquation For a Colliquation is a thing beside Nature seede is truly naturall yea the quintessence of the Nature of man Those things that are fat are most subiect to Colliquation or melting but we know that fat men haue least quantity of seede Moreouer Colliquation may bee made of any moisture in any part of the body but the seede hath his owne determinate limited seate wherein it is contained Colliquation is alwayes hurtfull but the auoyding of seed is sometimes very profitable But an excrement It remaineth therefore that seede must needs be an excrement But what manner of excrement is it In all creatures that bring foorth their young aliue there is a double excrement The one naturall and profitable the other vnprofitable The first is profitable either to norish some part or to procreate conceiue and breed vp the young as Galen teacheth in his Commentary vpon the 39. Aphorisme of the fift Section the other cannot bee assimulated Excrements double because it is of a dissimilar substance The first is called an excrement onely by reason of the abounding quantitie thereof The second is noxious and hurtfull euen in qualitie also The Chylus which is made in the stomacke is acceptable euen to the stomacke which is pained about the concocting thereof but at length it is thrust downe into the gut as an What is a profitable excrement ouer-plus or superfluity so that which was an excrement to the stomacke becommeth to the Liuer an Aliment The Liuer being satisfied and glutted with blood driues that which remaineth as a surplusage into the great veines so the excrement that is the superfluity of the Liuer becommeth a conuenable aliment for the particular parts The parts both fleshy and solid when they are satisfied with blood do leaue that which remaineth in the veines these resiques are by little and little drawne by the Testicles and How euerie part ministereth to another out of his owne aboundance at length are conuerted into the nature of seede And for this cause the seede is called an excrement of the last concoction because it is generated out of the remainders of the last Aliment That remainder is blood not changed or whitened by the solid partes for the seede hath his whitenesse onely from the spermaticall vessels and the Testicles but redde and pure blood deriued from the trunke of the Hollow veine into the spermaticall veines How seed be comes white An argument heereof is because children and decrepit old men do not yeeld seed for that in these there is no ouerplus left and such wantons as doe too immoderately satisfye theyr inordinate concupiscence do often yeeld bloudy seed because it is not altered hy the spermaticke vessels and the testicles There is another matter of the seede far more noble which maketh it prolificall or fruitfull The second matter of the seede and that is spirits brought vnto it by the spermaticall arteries which being fierie aery substances wandering and coursing about the whole bodye doe containe in themselues the Idea or forme of the particular parts Neither do these spirits only cōteine the forme of the sexes but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fatall necessity of life and death so that from whence we haue the acte of life from thence also we haue the necessity of dissolution In regard of these spirits the seede is called an efficient and a formall principle For the spirit is the immediate and proportionable instrument of Nature wherby the noble Architect that is the soule extendeth the Membranes produceth and lengtheneth the passages and by a kinde of puffing sufflation perforateth them This therefore is the double matter of seede blood and spirits Hence it is that among the Philosophers the seede is esteemed to haue a double Nature one aery spumous or frothy The double Nature of seed another waterish and diffluent For in that the seed is aery it is neuer congealed or frozen and in that it is waterish it is no sooner out of his owne vessels but it melteth the spirits being vanished which did vnite his parts Now whereas there are some which affirme that seed is onely waterish because the colour is like water as also the consistence when it hath bin but a little time out of the vessels How seede water differ Aristotle we will against them oppose Aristotle who disputeth this very point in the second chapter of his second Booke de generatione Animalium where he saith that the natures of water and seede are very different for water by heate becommeth not thicke as seede doth All waterisn things by colde are congealed seede is made more fluid And in the 51 Problem of the first Section he saith that seede is like to Flegme and water not in Nature but onely in colour But we proceede This double matter is mingled in these Labyrinths in which the vein openeth into the How the double matter is mingled artery and the artery into the veine by a wonderfull inoculation so that of two there becommeth one vessel an Embleme of the holy mixtion of seedes in Matrimony For as of two vessels a veine and an artery there is made one vessell so of a double matter blood and An Embleme of Matrimony spirits there is made one seede and of two seeds the Males and the Females one infant and of two parents the husband and the wife one body But we returne The blood and the spirits being thus mingled do attaine in the preparing vessels a rudiment of seede not so much by the inbred power or faculty of the vessels themselues as by an irradiation or beaming influence they haue from the Testicles Finally in the Epididymis How this mixture becommeth seede and the Testicles the seed is boyled by their proper and ingenit vertue whose substance is rare spongy and friable and from these it is deriued into the eiaculatory vessels as an ouer plus and peculiar excrement of the Testicles From whence it is manifest that fruitfull prolificall seede yssueth onely out of the Testicles not from the whole body as we shal further prooue in our next exercise QVEST. IIII. Whether seede fall from all the parts of the body ME thinkes now I see a faire and large fielde before me wherein I may expatiate and disport my selfe a little not restraining my discourse within those narrow cancels wherein I haue formerly confined it It was a common receyued The olde and receiued opinion opinion in old time that the seede did flow from all parts of the body This Hippocrates auoucheth in his Booke de
wholly ful of it selfe so the fire and the ayre in their owne spheares are sayd to be solid So Cicero de diuinatione Cicero in the first booke of his Diuinations sayth that when Alexander determined to weare a crowne of gold he made doubt whether it should be of solid gold or only laid ouer with gold on the outside and according to this acceptation all the similar particles as we haue already shewed are called solid because all parts of them are equall and alike But most properly the Physitians call those solid partes which are spermaticall as Galen teacheth in Which are properly called solid parts Galen the first chapter of the eleuenth booke of his Method and in the 7. chap. of his first booke de naturalibus facultatibus as also in the 16. chap. of his first booke de semine in all which places he calleth fleshy parts bloudy and spermaticall parts solid These solid parts in the 59. chap. of his booke de arte parua he calleth primas or the First either because they are Why they are called first parts the foundations of the rest and as it were the first threds lines which support the whole fabrique of the body whereas the flesh doth but as rubbish fill vppe the empty spaces betweene them or else because seede is the first principle of the body or lastly because the spermaticall parts are generated before the fleshy Now the question is concerning these Whether the solid parts may be moystned Galen true and properly so called solid parts whether if they bee resiccated and dried they may be by Art or Nature moistned again that is to say whether the Aliment that is substituted be of the same kinde with that which is wasted Galen was the man who gaue the occasion to this question in the 59. chap. Artis paruae Solid parts sayeth hee of the body can by no meanes be made moyster it is all we can do if we can keep them from drying And in the 1. cha of the 11. booke of his Method The quantity of the solid parts remayneth alwayes the same And in the 11. chap. of the tenth booke of his Method The siccity or drynes of the solid parts can by no meanes be cured We imagine that this doubt may easily bee assoyled if wee remember that in the solid parts there is a double substance one exquisity solid fibrous altogither without bloud another which filleth vp the distances of the fibres which is called the proper and peculiar A double substance of the solid parts out of Galen flesh of euery part The first can by no possible meanes be humected or moystned that is to say neither such nor somuch can be restored how much and of what kind is spent or consumed The later may easily be restored But least you should think this distinction to bee a Tantum et tale Quantum quale Galen brat of my owne braine you shall heare Galen making mention of the very same in his Medicinal Art and in his booke of Method In the 59. chap. artis paruae The solid parts sayth he which are truely solid and first parts can by no possible meanes bee moystned it is as much as we can do if we can hinder them from being ouer soon exiceated or dried vp but the inter-middle spaces may possibly be filled with this or that moysture In the 11. chap. of the 10. booke of his Method In the solid parts there is a fibrous substance and there is a fleshy so a veine which hath but a thin coate hath many fibres intertexed or wouen with it to which the proper substance of the veine groweth This hath yet gotten no common name but by way of instruction I see no reason but you may call it the fleshy substance This distinction therefore is Galens owne and therefore the fitter for vs to rest in And so we haue gon through all the controuersies or difficulties that concerne the nature of a part which we esteeme to be the proper subiect of Anatomy It remaineth now that we addresse our selues to our buisinesse THE SECOND BOOKE Of the parts Investing and Containing the whole Body And also the lower belly in particular The Praeface BEeing now to dissolue this goodly frame of Nature and to take in pieces this Maister-piece it shall not bee amisse to take a light suruey of all the parts as they lye in order beginning with that which first meeteth with the sence This body therefore which indeede is but the Sepulchre of that God at first created although to the eye it is very specious and beautifull yet is it but infirme and weakely defended so that the soule is truly saide Inhabitare immunitam Ciuitatem for to death and diseases we lie open on euery side The world is a Sea the accidents and diuers occurrents in it are waues wherein this small Bark is tossed and beaten vp and downe and there is betwixt vs and our dissolution not an inch boord but a tender skinne which the slenderest violence euen the cold aire is able to slice through How then may some say commeth it to passe that so weake a vessell should liue in so tempestuous a Sea should ride out so many stormes and dangers Surely it is put together with wonderfull Art and framed according to Geometricall proportions which the English Poet hath obscurely but excellently described vnder the type of the Castle of Alma that is of the soule The Frame thereof seem'd partly Circulare And partly Triangulare ô worke Diuine Those two the first and last proportions are The one imperfect mortall foeminine The other immortall perfect Masculine And twixt them two a Quadrate was the base Proportioned equally by seauen and nine Nine was the Circle set in Heauens place All which compacted made a goodly Diapase So that truth to say it is not the matter whose commencements are dust and consummation clay but the excellent proportion and structure that maketh this Paper-sconce high perill-proofe VVe list not againe to retriue the wonders we haue already sprung least we should seem to mingle Yarne to lengthen out our web our paine is as great in choise as others is in want For he that would sum vp all the rarities of Nature which shee hath packed together in that goodly cabinet had neede of the Sea for his Inke and the sand for his Counters It shall be sufficient in this place to draw the Curtaine and to shew you the case rather the Coffin or winding sheete wherein nature hath wrapped this liuing body of death Those are foure besides the haires wherewith as with Flowers the coffin is garnished that is the Cuticle or Scarfe-skin the skin it selfe the fat and the fleshy Membrane The Haires are a velature or couering for the more vncomely parts a defence for the head which we may encrease or diminish keepe on or leaue off at our pleasure and for our necessity an ornament for the face and
Creature could haue moued locally to gather his phantasmes out of diuers obiects as the Bee flyeth from one flower to another to gather hony and therefore Nature ordained the organs or instruments of motion the muscles the tendons and the nerues These vnlesse wee should haue crawled vppon the earth like wormes did necessarily require props and supporters to confirme and establish them whereupon the bones and the gristles were ordained and ligaments also to knit and swathe them together now all of them stand in neede of perpetuall influence of heate to quicken them and of nourishment to sustaine them both which are supplied the former from the Heart by the arteries the latter from the Liuer by the veines so that truth to say there was no other end of the Creation of all the parts and powers of the body but onely for the vse and behoofe of the Braine It will be obiected that the braine cannot accomplish his functions without the spirits of the heart and the influence of his heate I answere that that is an inuincible argument Obiection Answere of the soueraignty of the Brain for the end for which a thing is ordained is more noble then the thing ordained for that end the life therefore and the heart are but handmaids to the Braine We will adde also this argument which happely will seeme not incompetent The Braine giueth figure vnto the whole body for the head was made onely for the Brayne how Hippocrates sayth that the nature of all the rest of the bones dependeth vpon Hippocrates the magnitude of the head not that all the bones deriue their originall from the head but because it behooued that they should bee all proportionably answerable to the bones to which they are articulated as the legges to the thighes the thighes to the haunches the haunches to the holy bone the holy bone to the spondles or racke bones the racke bones to the marrow of the backe and that to the braine For satisfaction to the arguments before vrged by the Peripatetians and the Stoicks we say That the Etymon or deriuation of the name of the heart is but friuolous not worthy The former arguments of the Peripateticks Stoicks answered the standing vpon For the scite of the heart in the middest it doeth weigh tantundem as much as nothing neither indeede is the ground of it true for of the whole body the nauel is the Center and for the trunke or bulke who euer said that was an Anatomist the heart was in the middest of it But if wee will draw an argument of dignity from the scituation The argument retorted then will the true superiority fall to the Braine because it is placed vppermost as the fire aboue the inferiour elements the highest heauen the seate of the blessed soules aboue the subiected orbes for to be placed aboue is high superiority and praeeminence to be thrust downe below betokeneth base subiection and inferiority As for that place of Hippocrates Exposition of Hippocrates where he placeth the soule in the left ventricle of the heart either he speaketh to the capacity of the vulgar or else by the soule he meaneth the heate as happely wee shall haue more occasion to shew hereafter We conclude therefore that of the principall parts the first place belongeth to the Braine the next to the Heart the last to the Liuer Againe in the Oeconomie or order of the parts this rule is obserued that those which are first in order A rule in the disposition of the parts of nature are last in dignity and excellencie so the Infant first liueth the life of a plant then like a beast it mooueth and becommeth sensible finally it receiueth it's perfection when it is indued with the reasonable soule as hauing then the last hand and consummation from the Creator when he setteth his stampe or image vpon it Galen in the last Chapter of the seauenth booke of his Method compareth the dignity and necessity of the three principall parts one with another in these wordes The dignity Galen of the Heart is very great and in sicke patients his action and the strength of it of absolute necessity A conference of the dignity necessity of the principal parts the Brayne is of equall moment for the preseruation of life yet the strength of his actions is not so immediately necessary in those that are diseased for their recouery the action of the Liuer is as necessary as eyther of them for the maintenance of the particular parts but yet for present immediate sustentation of life it is not so instantly necessary as both the former To conclude this question there is a threefold principle one of Beginning another of Dignity a third of Necessity The parenchyma or flesh of the Liuer is the originall principle the Braine is The decision of the whole question A three fold principle Comparison the most noble principle and the Heart of most necessity yet they all haue such a mutuall connexion and conspiration that each needeth others assistance and if one of them decay the rest doe forthwith perish Euen as in a wel gouerned Citty or Common-wealth there is a wise Senate to guide it a stout and valorous strength of souldiours to defend and redeeme it and an infinite multiplicity of trades and occupations to maintaine and support it all which though they be distinguished in offices and place doe yet consent in one and conspire together for their mutuall preseruation And this conspiration Galen expresseth Galen to the life in his booke deformatione foetus and the fift chap. thus When the Heart is depriued The mutual conspiration of the principal parts of respiration it ceaseth to moue immediately death ensueth now it is depriued of respiration when the nerues which come from the Brayne are either cut or obstructed or intercepted As therefore the Heart needeth the helpe of the Braine and being forsaken by it maketh a diuorce betweene the soule and the body so it also maketh retribution to the Brain supplying it with spirits of life out of which the Animall spirits of the Braine are extracted and the Liuer though it lye below yet it yeeldeth matter to them both wherof and whereby their spirits are made and sustained But against this doctrine of the consent of these principall parts there is a notable place of Galens in the fourth chapter of his second booke de placitis which needeth to bee cleared Obiection Galen before we fall from this discourse for hee sayeth As Pulsation and voluntary motion belong to diuers kindes of motion so neyther of those principles needeth the helpe one of another Which place we interpret thus that the hart doth not transmit the Animal faculty to the A hard place in Galen expounded braine nor the braine the faculty of Pulsation to the heart because the temper and formes of the faculties are diuers and therefore the heart conferreth nothing to
mitigation it gathereth still to the center afterwarde nature hauing gotten the victory she driueth it as farre from her as is possible euen to the skin as we see it falleth out in Criticall sweats in the Meazels small Pocks and such like Now if the putred excrement haue no disposition to the Circūference in liuing bodies when the secret passages of the body are open the skin porous the faculties euery where at work how shal it passe that way after those passages and pores are falne the habit forsaken of the spirit the trāspirable wayes locked vp vnder the seale of death It seemeth therfore more reasonable to thinke that the matter of the haires which is added after death was a surplusage of the last concoction celebrated in the habit of the body and remaining in the extremities of the vessels which determine in the skin which being in that place intercepted by the extinction of naturall heate and hauing no spirits to guide it backward yet hauing before attained the perfection which the faculty could impart vnto it worketh it selfe a way through the skin But this knot will easily bee vntied if we consider that after death the Answere haires do not grow or encrease in any place of the body but onely in such as wherein there were haires standing in the time of life to the roots whereof as I saide before the heat proceeding from putrifaction is sufficient to driue though not any humor yet a vapor which may passe where the way was before thrilled and bored but cannot where the skinne was not notably perforated Againe there is a double limit beyond which the excrescence of the Haire dooth not proceede For if either the confluence of the vapour to those pores make a dampe as in processe of time it will or the putrifaction of the vapour grow to a Venom then the Haires cease to encrease but fall not so soon in dead carkasses as in liuing men because the aire exiccateth and drieth the skin wherein the roots are fastned but in those that are aliue whose skin is open they fall not vpon a dampe for there can be no such thing in a liuing body but vpon a confluence of a venemous vapor as we see in the French disease and the Leprosie And so much of the Haires Whether the Skin be the Organ or instrument of touching QVEST. II. THE Philosophers and Physitians striue about the instrument of The Peripatecians arguments touching Aristotle and Alexander call flesh sometimes the medium or meane through which wee feele sometimes the Organ or instrument of feeling it selfe but neuer the Skinne First because the Skin is of it selfe insensible and sensible only by reason of the flesh For the skinne of the head which is without flesh say they is insensible Secondly because flesh bared or exposed to the ayre is more paynfull then the skin Thirdly because there is a more exquisite and discerning sence in the flesh then in the skin For that Iewellers and Lapidaries doe more accurately discern the differences of roughnesse and smoothnes and such touchable qualities by the toung then by the hand and are able to distinguish betweene natural and fictitious precious Stones only by the touch of the tongue Lastly because it is a rule in An axiome Philosophy that the sensible subiect beeing placed immediately vppon the instrument of sense is not sensible but such sensible subiects placed immediatly vpon the skinne are felt therefore the skin is not the instrument of touching To these may be added the authority of Auicen who writeth that the skinne feeleth not Auicen Fen. 1. cap. Doctr. 4. cap. 1. equall bodies or obiects if it feeleth not equall obiects then is it not the proper organ or instrument of touching because euery instrument of sence which the Greciās cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehendes both extreme also middle obiects so the eie seeth both the extreme colours which are blacke and white and also al middle colours made of their mixture whether they contain lesse or more of either of the extreames On the other side the Physitians affirm The Physitians opinion Their arguments taken from the temper of the skin the skinne to bee the instrument of touching which will appeare to be the probable and likely opinion whether we consider the temper the structure or the scituation of the skin For the temper the skinne is the most temperate of all the partes in the very midst of the extreames and is as it were the canon or rule of them all and therefore can giue a more perfect iudgement of the tactible qualities Aristotle hath determined that euery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or instrument of sence should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. de Animal Why Iaundy eyes think all things yellow that is deuoyde of all qualities whereby that sence is affected So the Christaline humour which receiueth the Images and spectres of visible thinges is deuoide of all colours the yellow eyes of those that are full of the Iaundise imagine all things to be yellow If the tongue be moystned with choller all things though sweet haue a bitter tange in the nose there is no particular and peculiar sent no sound naturally residing in the eare right so the skin which hath no excesse of qualities is to bee esteemed the organ or instrument of touching If we consider the structure of the skinne there are moe nerues disseminated into it then into the flesh but the nerues are the common conuayers of all sensible spirits which they continually minister vnto the sences whereby their operations are perpetuated And for The structure of the skin The scituation of the skin the scituation of the skinne it is much more commodious then that of the flesh because it is nearer to the occursation or confluence of outward obiects because it is the limit and border as it were of all the parts The skin therefore is rather the instrument or organ of touching then the flesh As for the forenamed obiections of the Peripatecians they are easily Answers to the Peripatecians arguments The first answered for first we deny that the skin feeleth by helpe of the flesh I instance thus cut a nerue which endeth into the flesh presently the motion will cease but the sence of the skin will remaine but if a nerue be cut which passeth vnto the skin presently the sence it selfe will be abolished Againe true it is that flesh when it is bared is more sensible and The second painfull then the skinne but the reason of that is because it is looser and lesse accustomed to outward iniuries of the ayre or ought else whereas the skinne is so accustomed to the ayre that it feeleth it not So the teeth being vsually opposed to the ayre are not affected therewith but other bones if they be bared doe presently putrifie To proceed the tong hath a more exquisite apprehension of the coldnesse and inequality of precious stones
with better stay and deliberation But we saith Bauhine haue hitherto obserued that these bladderets are full of a yellow oily Bauhine humor wherewith the passage common to the seede and the vrine is illined or smeared least it should be hurt by the acrimony of either of them or least when it is drie it shoulde close together and so hinder the next euacuation For to this end in copulation this oylinesse together with the seede yssueth sensibly and feelingly at other times it welleth out Galen insensibly Galen addeth in the 14. Booke de vsupartium cap. 11. that it prouoketh lust and keepeth moyst the necke of the bladder of vrine CHAP. VII Of the Prostatae THE Prostatae as it were fore-standers are called by Herophylus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Columbus cals them Parastatae Fallopius calleth theÌ„ assistant Glandules-Varolius Their names two Testicles smaller then the other Vesalius out of Galen calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Glandulous bodies And so indeede they are two Glandules Tab. 1. fig. 2. n n on either side one placed in the cauitie of the Abdomen at the lower part of the bladder Tab. 2. c that is in the neck aboue the sphincter Scituation Tab. 2. p. Tab. 1. fig. 2. θ Muscle or rather betwixt the necke of the bladder and the lower Muscles of the yard at his roote where the Leading vessels are vnited Ta. 1. fig. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Glandules are depressed before and behinde but round on the sides into which as it were into other testicles the leading vessels do end Figure They are couered with the Membrane which did inuest the leading vessels but now become somewhat thighter least the substance of these Prostatae being rare and spongie the seede should soake out of it owne accord through their open pores albeit they be very narrow Membrane Yet is this Membrane verie thin and hath in it verie blinde breathing pores which at the first sight are not conspicuous but when the Glandules are pressed they appeare for by them the seede may be scruzed in notable quantitie into the common passage as it were by grains or like smal seeds euen as we see Quick-siluer passeth through leather wherin it is Comparison fast tied if it be strained whence also in coition great pleasure ensueth the exquisit sense of The tru cause of pleasure the membrane being tickled in the passage with the gentle pleasing acrimony of the seed Their substance is hard spongie and whiter then the rest of the Glandules they are also large as containing in them so much seede saith Archangelus as will serue for the procreation Their substaÌ„co Archangelus A â—Word may get a Caiâ—e when hee is castrated A beastlie abuse of foure or fiue infants three or foure saith Columbus in those that are fruitful And therefore it is no wonder though Aristotle writeth it for a wonder that a Bul after his testicles are cut off may get a Calf Vesalius hath obserued that the prostate glandules are notoriously large ful in Monkies and indeed they are of al creatures the most lasciuious as we do not only read in authors but haue also seene by the great Baboons which were heere to be seene among vs for they would in a maner offer violence euen to a woman It is therefore a very wicked and inhumane thing for Gentlewomen to cherish them in their bosoms yea in their beds as I haue seene some doe with mine owne eies The vse of these prostatae say some is to adsomwhat to the generation of seed their reason A false vse is because there is no where found so great quantity of it as in them but if this wer true then euen gelded creatures would engender seed and seeke to auoid it which Galen worthily Galen gainsaieth Varolius seemeth to countenance this conceit who saith that in the end of the leading vessels there are placed two other smal testicles which giue vnto the seed his vttermost absolution or perfection the leading vesselles ministring vnto them as the preparing do to the Testicles Their true vse is to receiue from the leading vessels the seed now sufficiently laboured and made prolifical or fruitful and to keepe it till the time of profusion or spending as we say It may be also they make it more thick as adding the last hand vnto it for it appeareth in these Their true vse thick and white in the testicles but thin and serous sure it is that the seed neuer procureth pleasure till it come from them witnesse those that are immoderate wantons who spende themselues so frequently that there is no time for the seede to bee stored vp in these parts their minds indeed are more then brutishly lustfull but their bodies are not so delighted as other more moderate men by their owne confession How these glandules are pressed These Glandules being pressed on their backe sides by the lower Muscles of the Yarde Tab. 4. fig. 1 and 2. H I which arise from the sphincter of the fundament Table 4 fig. 1 H do constraine the seede into the common passage Tab. 4. fig. 2 G which in the forepart of it they open Into which their insertion can hardly bee discerned but is opened when the seede flowes foorth Vesalius telleth a tale of a fellow that was hanged at Padua in Italy who had the running A story out of Vesalius of the reines in whose body euen after his death all these passages were manifestly open and free especially those of the leading vessels into the neck of the bladder Moreouer with their solid and firme substance they support the necke of the bladder that it should not faile or fall that so those narrow passages and for the most part insensible which attain vnto the end of the necke of the bladder should bee kept streight that the eiaculation of the feede might not be interrupted in the excretion although the fall of this doe stay the yssue of the Vrine CHAP. VIII Of the yard or virile member THE Yard is called in Latine penis a pendeÌ„do of hanging and Virga in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by an excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is virile membrum the virile member The names because of the foecundity thereof Many other names it hath both in Greeke and Latine a Catalogue whereof Laurentius hath put downe vnnecessary for our turne wherefore we haue spared our owne labour and your eares The scituation is well knowne to be at the bottome of the lower venter on the outside Tab. 4. fig. 1 2 as neere the fundament as it well might and not be troublesom by falling The reason of the scituation vpon it in the time of seidge Not aboue the groine or in the Hypogastrium or water-course because there is no bone to establish his originall It was therefore necessarie it should arise at the very roots of the share bones
A strange creature in the West India as other creatures do the other outward scituated vnder the former wherin they cherish and defend their Cubbes and out of which they seldome take them but vvhen they would sucke Heere we will put an end to our History of the parts of Generation come to the Controuersies ¶ A Dilucidation or Exposition of the Controuersies of the fourth Booke QVESTION I. Whether the Testicles be principall parts or no. ARistotle the Peripatetick Philosophers do admit but one principall or chiefe part in the body of man which is the Heart but The Peripatetians their opinion is long agoe hissed out of the Physitians Schoole Many do accuse Galen of leuity inconstancy in assigning the Galen accused but redeemed number of the principall parts For sometimes he accounteth the Testicles among the principall parrs sometimes he excludeth Lib. de sem de arte porua de vsa part de placitis them but it will not be hard for vs to reconcile Galen vnto himselfe The Testicles because they are the chiefe Organes or instruments of procreation by procreation mankind is preserued The testicles after the temper habit and maners are therefore to be accounted principall parts and haply so much are they more excellent then the heart by how much the species or whole kinde is more noble then one indiuiduum or particular of the kinde Surely the power and vertue of the Testicles is very great incredible not onely to make the body fruitefull but also in the alteration of the temperament the habit the proper substance of the body yea of the maners themselues In these doth Galen place beside that in the heart another hearth as it were of the inbred heate and Why the Egiptians painted Typhō gelt these are the houshould Goddes which doe blesse and warme the whole bodye Hence it is that the Egyptians in their Hieroglyphickes doe paint Typhon gelt signifying thereby his power and soueraignty to be abolished and decayed That they change the temperament it is manifest because the testicles being taken away or but fretted contorted or writhen yea refrigerated or hauing suffred convulsion there The temperament presently followeth a change from a hot to a cold temper and in olde time it was accounted a singular remedy for the leprosie to cut off the Testicles and to this day we vse to apply Epithymations to them and finde that they doe wonderfully corroborate and strengthen the whole frame of the body And it is ordinary for women and that not vvithout reason to presume much vppon the death or recouery of children by the firmenesse or Prognostication by the Testicles loosenesse of these parts yea Hippocrates himselfe sayth in his Prognostickes That the Convultion of the testicles and priuy parts do threaten danger of death We see also that in gelt men called Eunuches there is a change of the whole habite and proper substance of the body for they become fatter and smooth without haires the flower also of their bloode decayeth and their vessels or veines loose their bredth and capacity The habite and all vigour of lust and desire of ioylity is extinguished beside the flesh of such creatures looseth the former tast and smell for whereas before it breathed out a certaine vnsauoury and rammish sowrenesse after they are gelt it becommeth sweete and pleasant to the raste Concerning the chaunge of their Manners that is notable of Auenzoar the Arabian where he saith Eunuchs haue a shrill and piping voice euill manners and worse dispositions The manners neyther shall you lightly finde one of them of a good inclination or not broken witted Claudian against Eut◠opius inueyeth thus against Eunuchs Adde quod Eunuchus nulla pietate mouetur Nec Generi natisque Cauet The Eunuch is deuoide of pietie Both to his Parents and his Progenie Albeit in the seauenth Booke of the Institution of Cyrus it is recorded that this kind of men is quiet diligent and especially faithfull but we may answere that they are quiet because they are dull and blockish diligent because they are seruile and base minded faithfull because Why gelt mē are so chāged they haue so much distrust of themselues But howsoeuer whence comes trow we this so sudden alteration of the temper habit and maners Aristotle thinketh that the heart is stretched by the testicles and therefore relaxed when they are cut away and so a common principle affected because the strength of the Nerues is relaxed or loosened in their Aristotles prety conceits originall or beginning Euen as wee see it commeth to passe in instruments which haue a more acute or trebble sound when the strings are stretched and a lower and more remisse when they are loosened right so it is in Eunuchs the Testicles being taken away and so the Comparison heart affected the voice and very forme becommeth womanish for a principle though it be small in quantity yet it is great in power and efficacy Against this opinion of Aristotle Galen disputeth in his first Booke de Semine and we in our next exercise shall prosecute it at large for neither doeth the strength of the heart depend Confuted by Galen vpon the contention or stretching of the Testicles but vpon his owne proper temper neither if the heart needed any such tension or stretching were the testicles pinnes fitting for the same The Common opinion is that all the other parts are heated by the repercussion of heate from the Testicles vnto them but because their substance is soft and rare reflection or repercussion is vsually especially if it be any thing strong from thight and hollow The common opinion bodies I imagine that their smal and slender reflection can be no cause or author of so powerfull a heat as the parts do stand in need of Galen referres this alteration to the natiue and ingenit temper of the testicles themselues for in the place last before named he sayth that in them there is another fountaine or furnace rather of heate euen as there is in the Galens opinion heart But vnder correction it seemeth to me more reasonable that the heate of the Testicles is not so much from their natiue and in-bred temper because they are without bloode like vnto Glandules as by reason of the seed conteyned in them for where that is it heateth Not altogether allowed the whole body distendeth yea enrageth it For Hippocrates saith that seede is of Nature fiery and aery by the aery part it distendeth the whole frame of Nature and by the fiery setteth it on worke or a gog as we say transporting not the body onely but the minde Comparison also from reason to rage For as the least part of mortall poyson in a moment changeth the whole body so is it in seede whose quality is so actiue and operatiue that it darteth forth as it were by irradiation
an example propounded by Hippocrates for sayth he if you giue That it is part of our drinke a Pigge that is very dry water mingled with minium or vermilion and presently stick it you shall finde all his winde-pipes along dyed with this coloured drink some would haue it to be generated from moyst vapours and exhalations raysed from the humours of the heart and driuen forth by his perpetuall motion and high heate vnto the Pericardium by whose density they are turned into water and of that opinion are Falopius Laurentius Archangelus who remembreth sixe opinions concerning the matter of it which we shall hereafter make mention of This humour is found not onely in dead bodies as some would but also in liuing but That it is found in liuing bodies But more in dead and why more plentifull after death except in those that die of consumptions in whome it is little and yellowish because the many spirits which are about the heart the body being cold are turned into water euen as those vapors which are raysed from the earth are by the coldnes of the middle region of the ayre conuerted into water wee also affirme that it must of necessity be in liuing bodies and not onely in those that are diseased as they that are troubled with palpitation of the heart but also in all sound bodies yet in some more plentifull in others more sparing but in all moderate because if it bee consumed there followeth a In sound bodies as wel as in diseased consumption if it be aboundant palpitation of the heart and if it bee so much that it hinder the dilatation of the heart then followeth suffocation and death it selfe That it is in liuing bodies may be proued by the testimony of Hippocrates in his Book of the heart where he sayeth there is a little humour like vnto vrine as also by the example of our Sauiour out of whose precious side issued water and bloud It appeareth also by the dissection of liuing The example of our Sauior creatures which euery yeare is performed for further aduertisemēt especially a sheep or such like great with young Vesalius addeth an example of a man whose heart was taken out of his body whilest he liued at Padua in Italy Finally the vse and necessity of it doth euict the same For the vse of it is to keepe moyst the heart and his vessels a hot part it is so as the left The vses of it ventricle will euen scald a mans finger if it be put into it and so continually moued that vnlesse it were thus tempered it would gather a very torrifying heate by cooling it also it keepeth it fresh and flourishing It moystneth also the Pericardium wherein it is conteyned which otherwise by the great heate of the heart would bee exiccated or dried vp By it also the motion of the heart becommeth more facile and easie and this motion spendeth it and resolueth it insensibly by the pores as it is bred but if in the passage it bee stayed then saith Varolius are there many hairs found growing right against it on the brest Finally it taketh away the sense or feeling of the waight of the heart because the heart swimmeth as it The cause of haue vpon the brest were in it euen as we see the infant swimmeth in sweate in the wombe aswell to take away the sense of the waight of so great a burthē from the Mother as also that it might not fal hard to any part in her body you may add to this if you please that it helpeth forward the concretion of the fat about the heart In the cauity also of the Chest there is found such a like water mingled with blood with Another water and blood mingled in the Chest which the parts of the chest are continually moistned and cooled And thus much of these circumstances of the heart Now followe the Vesselles of the chest CHAP. IX Of the ascending trunke of the Hollow veine Tab 5. Fig. 1. sheweth the diuision of the Hollow-vein in the Iugulum or hollow vnder the Patel-bones On the right side is shewed how it is commonly beleeued to bee diuided into two trunkes the one called the Sub-Clauius the other Super-Clauius from whence came that scrupulous choise of the Cephalica and Basilica Veines in Phlebotomy or blood-letting On the right side is shewed how the trunke is but one out of which both the foresaid veines of the arme do proceede Fig. 2. sheweth a portion of the Hollow veine as much as ascendeth out of the right ventricle of the hart vnto the Iugulū wherin is exhibited the nature of the Fibres which are in the bodies of the veines TABVLA V. FIG I. FIG II. The 2. Figure FIG III. Fig. 3. sheweth a rude delineation of the Fibres in the bodies of the veines FIG IV. Fig. 4. sheweth the distribution of the Veine Azygos which we shal shew more distinctly in the 7. Table Before the diuision it sendeth out foure branches Table 6. sheweth the trunk and branches of the hollow vein as they are disseminated through al the three Regions of the body TABVLA VI. Afterward the Hollow-veine perforateth the Pericardium againe and againe groweth round but much lesse then before and riseth vp where the right Lung is parted from the left and so passeth to the Iugulum but aboue the heart in the middest of the bodye it parteth with a notable trunke or branch to be distributed to the Spondels and the spaces betweene the ribs And this is the third branch called Vena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sine pari that is the vn-mated Veyne Vena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we haue before called Non-paril Tab. 5. fig. 1. C. fig. 2 B Fig. 4 B because commonly in a man it is but one as also in Dogges and hath not another on the other side like vnto it Although it shewe the Trunke of the hollowe verne disseminated thorough both the Bellies notwithstanding it serueth especially to exhibit the distribution of the veine Azygos and the coniunction of the branches thereof with the veynes of the Chest which heere is onely shewed on the right side TABVLA VII yyyy The outwarde Veines of the Chest which are vnited with the inner braunches of the Azygos z A branch of the Basilica which is ioyned with the Cephalica A. A branch of the Cephalica which is ioyned with the Basilica z B The veine called Mediana or the middle veine Commonly from the trunke of the veine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tab. 5. fig. 4. B Tab. 6. FF Tab. 7. d out of the backside of it as well on the left hand as on the right but on the right especially branches The branches of Vena sine pari are distributed to the distances sometimes of all but most what of the ten lower ribs Tab. 5. fig. 4 which are called Intercostales rami Tab. 6 GG braunches betweene the ribs This Veine also without his
small or shallow because the instrument of respiration is inflamed so that the chest How by the respiration cannot moue or be inlarged in all his demensions in inspiration nor yet be freely collected or gathered vp together in expiration as it may be in the former where the instrument of breathing is not taynted or violated but onely the brayne frequent also it is and quick often returning because of the necessity imposed by the flame of the ague for so the shallow breathing is recompenced by often breathing Secondly these phrensies are distinguished by the voyce for in the phrensie of the How by the voice brayne the voyce is base they cry out spurne and byte any that comes neere them contrariwise in the phrensie of the midriffe the voyce is acute or treble because the chiefe instrument of free respiration is affected and being drawne vpward by the inflamation the chest becommeth narrower for the magnitude and basenes of the voice followes the constitution of this instrument The last and most proper signe of this phrensie of the midriffe Hippocrates deliuereth in the 55. Aphorisme Coacarum poenotionum where he sayth In these men their Hypochondria How by the retraction of the Hypochondria appeare intro sur sum revulsa i. to be drawne inward and vpward the demonstration of which saying is to bee made by Anatomy thus The midriffe in the vpper side is couered with the pleura on the lower with the Peritonaum or rim of the belly which incloseth as in a sacke all the naturall instruments and parts conteyned in the lower belly and giueth The Anatomical demonstration euery one of them his owne coate The midriffe then being inflamed is drawne vpward and carrieth with it the peritonaeum with the peritonaeum are the hypochondria the Liuer the Spleene the Stomack and all the bowels retracted also hence comes that inward and vpward revulsion of the Hypochondria Hippocrates mentioneth wherefore these are the three proper and demonstratiue signes of the phrensie from the midriffe small or shallow and The three demonstratiue signes of the plurisie from the midriffe Why when the midriffe is inflamed there followeth a phrensy frequent respiration a shrill or treble voyce and the vpward and inward revulsion of the Hypochondria But why happeneth it that when the midriffe is inflamed there followeth a phrensie Some thinke that when the midriffe is inflamed the brayne is also presently alike affected for the inflamation of the midriffe hindering respiration the heat is increased in the chest and the heart the bloud is attenuated and groweth cholerick and flyeth vp into the brayn whence commeth an erisypelas that is a cholericke inflamation of the brayn the immediate cause of the true phrensie but these things are ridiculous For if it were so then whensoeuer the Lungs also are inflamed presently a perpetual phrensie would follow because there followeth both a difficulty of breathing and the Lungs are nourished with a bilious that is a very thin bloud moreouer if an Erisypelas should breede in the brayne then were the phrensie a true phrensie not depending vpon the inflamation of the midriffe Others referre the cause of the phrensie to an analogy or proportion in all correspondency betweene the midriffe and the brayne But because the marrow of the backe is more correspondent to the brayne and yet when that is inflamed there followeth not alwayes a perpetuall phrensie we doe worthily search farther for the cause Wee therefore vnderstand that there is a double concurring in this busines to wit a wonderfull connexion The true cause and society of these two parts and then the perpetuall motion of the midriffe The society is by nerues which communicate both heate and a vaporous spirite to the brayne And the continuall and strong motion of the midriffe driueth vp with force and violence smoaky vapours to the brayne For if you onely admitte the society or sympathy of the nerues why should not the same phrensie fall out when the mouth of the stomacke is inflamed which hath notable stomachicall sinewes which from the brayne are inserted into it QVEST. II. Of the motion of the Heart and the Arteries or Pulse a Philosophicall discourse THE busie wit of man obseruing the perpetuall motions of the heauens hath long trauelled to imitat◠the same and in making experiments hath framed excellent and admirable peeces of workmanship whilest euery one carried a perpetuall motion about himselfe which happly hee little remembred or Euery man carries a perpetuall motion about him thought vpon and that is the perpetuall motion of the heart which from the day of birth til the day of death neuer ceaseth but moueth continually by what engines pullies what poyses and counter-poyses what affluencies and refluencies this perpetuity is accomplished we imagine will neither be vnprofitable nor vnpleasant to vnderstand especially to those who desire to know and acknowledge the admirable workes of God in this little world of the body of man as wel as his great administrations in the greater We read of Aristotle that when hee was in banishment in Chalcide and obserued the seauen-fold Ebbing and Flowing in one day a night of the Euripus ornarrow Frith between Aulis and The cause of Aristot death the Iland Eubra and could not finde out the cause of it he pyned away euen to death with sorrow Me thinks therefore that euery man when he puts his hand but into his bosome and feeleth there a continuall pulsation by which hee knoweth his owne life is gouerned should also bee desirous to vnderstand what maner of engine this is which being so small that he may couer it with his hand hath yet such diuersities of mouing causes therein especially The heart cōpared to a smal watch considering that a little skill to cleere and dresse the wheeles may keepe this watch of his life in motion which otherwise will furre vp and stand in his dissolution We will therefore a little payne our selues to discourse of the manifold difficulties wherein the causes of this motion are so intangled that some not meerely learned haue thought that they are onely knowne to God and Nature and to none other The motion therefore of the heart is double one naturall the other depraued The The motion of the heart double The natural motion naturall we call the Pulse the other we call Palpitation the one proceedeth from a Naturall faculty the other from an vnnaturall distemper the one is an action of the heart the other a passion Our discourse shall be onely of the naturall motion which consisteth of a dilatation called Diastole a contraction called Systole and a double rest betweene them Aristotle imagined the onely cause of this motion to be heate but perpetuated by the Aristotles conceire of the cause continuall affluence of oylie moysture which as continually is consumed as it is ministred euen as oyle put to a lampe but the dilatation sayth hee commeth from
componere curem Non magis esse velim quam prauo viuere Naso Should I indite I had as liefe my Nose should stand awry As fairely to begin my worke and patcht vp bungerly It also a very memorable example for we may mingle things thus holy with prophane which we reade in our English Chronicles concerning one Ebba an Abbesse in a certaine Nunry who cut of her own Nose the Noses of her Nuns that being so deformed they A History might auoyd the hateful lust of the Danes taking it for granted that the Nose was the chief ornament of the face And hence it was that in antient time when they would put any man to great disgrace and ignominy or disappoint them of all hope of attaining to any degree of honour or the gouernement of a State they cut off their Eares and Noses Yea those which had such deformed Noses were neither admitted to any Priestly function nor Imperiall office So farre was it from them to account them worthy honour who were destitute of this honorable Organ Hence it was that the Prince of Poets Virgil in the 6. of his Aeneads doth call the cutting of the Nose vulnus inhonestum a wound full of shame and reproch To these we may add that the Nose it necessary for our very life in so much as Nature hath made it the instrument of Respiration without which wee cannot liue one moment The Nose is necessary to life for when the lungs needs more ayre then ordinary wee perceiue the sides of the nosthrills to be moued sometimes not without violence But cutting short a whole troope of commendations wee will proceede vnto the Hearing which no voyce no not a riuer of eloquence is able to extoll with due prayses if we doe but contemplate the cunning skill and diligence which Nature hath vsed in the fabricke of this Organ more accuratly intend how many winding inuolutions burrows The woÌ„nd ful worke of the Eare. holes shels dennes and darke caues like labyrinths shee hath prepared and furnished therein I add further that by the benefit hereof we attaine vnto the knowledge of all kindes of Sciences in respect of which Tully doth equallize vs with the Gods For these Arts are not ingrafted in vs by Nature but to be obtayned otherwhere for saith Lactantius it is the propertie of God and not of man to haue proper knowledge that is arising out of himselfe Hearing is the gate of the mind For this cause Nature hath by a diuine skill made the eares open that we might alwayes heare when learned men should teech discourse learnedly and lay vp in the Register of our minds that which we haue heard And hence it was that Constantinus called Hearing the doore of the minde because hereby we enter into the knowledge of other mens conceit and whatsoeuer is concluded within is as it were vnlocked and layde open by this sense of hearing But some will haply say that we may attaine vnto knowledge by reading without any helpe of hearing We answer thus that no man knowes how to reade which hath not first learned it by the meanes of Hearing I will omit that which is sound by experience that a liuing and audible voyce doth better instruct then the silent reading of bookes and that thing heard take a deeper impression in the minde then those which bee only read and hence haply was Plinte brought to beleeue the Memory had his place in the Hearing is the sense of memory lowest part of the Eare. Others there are who doe call Hearing the Sense of Memory whence in their Hyerogliphickes they were woont to decipher and paynt Memory a hand holding an Eare I also passe this by that Hearing is after a sort the spy of the life and Manners whereupon Isocrates desirous to try the towardnesse of a young man whom hee saw Speake saith he that I may see And in holy Writ Iob commaunds that they bend their Eares and see accounting for certaine that the Hearing is the very meanes of discerning iudging of mens minds But the desire I haue of breuity commands me to abridge my discourse There remaines now of the externall senses onely Sight which if it be not superiour and aboue the The prayse of Sight precedent senses in dignity and honour yet it is not a whit inferior to any of them I say in dignity not in necessity for if thereby we esteeme their prerogatiue Sight must come behind but if you respect the situation the conformation and the vse of this Organ you may pronounce it more worthy by many degrees then any of the other For their situation and place it is in the most erected region and diuinest part beside From their place Figure prouident Nature hath on euery side bounded them with a concauous valley They haue asphericall or round figure which is no smal argument of their excellency Seeing Nature is neuer wont to vse this noble figure but when she endeuoures to effect some difficult or excellent worke And for their vse we may thence easily inferre their preheminence for beside that they watche for the safety of the creature detecting things hurtfull manifesting things profitable and laying open the differences of all things which are contained in this large Vniuerse they bring vs vnto the knowledge of all things so that they alone are fit and sufficient for inuention and discouery of arts and which is the most all they do make manifest the great Creator of all things by those things which are visible in the And vse The miserable condition of the blind knowledge of whom doth our chiefe happinesse consist They therefore which be destitute of these most diuine Organs may truly professe themselues miserable seeing they remaining in perpetuall darkenesse cannot admire and contemplate the workes of Almighty God nor behold the infinite variety of the kinds of things neither yet dare euer affirme that they know any thing certainely because of force they must beleeue that which the Heare related to them from others That spirituall and most noble obiect of the Eye I meane the light which is they Queene of all qualities who doth not admire and hence also concludes the supremacy of this Sense for the Eyes by the fruition of light doe distinguish life from death Doth The obiect of the Eye most noble not Hippocrates the piller of Physicke propound vnto vs most certaine signes of the passions of the mind by the Eyes By these as by windowes we may pry into and penetrate the deepest and most secret conuayances in the soule and therefore Alexander not vnaduisedly sayd that the Eyes were the looking-glasse of the souâ—e whereupon some famous Phylosophers have placed the chiefe seate of the soule in the Eyes For these Eyes doe burne and shine they twinckle they winke they are sorrowfull they laugh they admire they loue they lust they flatter and in one word they decipher and paint the image of the
QVEST. 1. Whether the Braine be the seate of the Principall Faculties THE Animall Faculties are by the Physitians distinguished into Faculties of Sense Faculties of Motion and Principall A diuision of the Animal Faculties Faculties The sensitiue Faculty is double one Externall whose obiect is singular or one the other Internall vvhose obiect is common or manifold this Internall Facultie the The common sense Philosophers call the Primary or Common sense and this is it which alone maketh the differences of Images as wee call them or Abstracted Notions She sitteth in the substance of the Braine as in a throne of Maiesty beholding the Formes or Ideas of all things vnder her feet This is shee that discerneth betwixt sweete and bitter and distinguisheth white for sweete This common sense Aristotle compareth to the center of a circle because the shapes and formes receiued by the outward senses are referred or brought heereunto as vnto their Iudge and Censor After this inward sensitiue Faculty do follow the principall Faculties and first of all the Imagination which conceyueth apprehendeth and retaineth the same Images or representation The Imagination which the common sense receiued but now more pure and free from all contagion of the matter so that thogh those things that moue the senses be taken away or other wise doe vanish yet their footsteps and expresse Characters might remaine with vs. And this conception or apprehension we call Phansie By this Phansie that supreme soueraign Intellectual power of the Soule is stirred vp and awaked to the contemplation of the Ideas The Intelligence or Notions of vniuersall things Finally all these are receyued by the Memory which as a faithfull Recorder or Maister of the Rolles doth preserue store vp and dispose in due order all the forenamed Notions The memory or abstracted formes And these are the Principal Faculties according to the Philosophers and the Physitians concerning which we haue three things to enquire The first whether the Braine be the seate of them all Secondly whether in the braine 3. Questions these diuers Faculties haue diuers Mansions And lastly whether these principall Faculties do result or arise out of the temperament or from the conformation of the Brain and whither they be Similer or Organicall Concerning the seate of the reasonable Soule the opinions of the Philosophers and Diuers opinions Physitians are very different Herophilus placeth it about the basis of the braine Xenocrates in the top of the head Erasistratus in the Membranes of the braine Empedocles the Epicures Herophylus Xenocrates Erasistratus Empedocles Moschion Blemor and the Egyptians in the Chest Moschion in the whole bodye Heraclitus in the outward motion Herodotus in the eares Blemor the Arabian in the eyes because the eyes are the discouerers of the minde and so fitted and composed to all the affections and affects of the same that they seeme to be another Soule for when we kisse the eye wee thinke wee touch the soule it selfe Strato the Naturalist thought the soule inhabited in the eye-browes because they are the seate of Pride and Disdaine and therefore the Poets were woont to call pride the Eye-brow Strato Physicus Prouethe and we commonly say of an insolent man that we see pride sitting vpon his browe Moreouer from the haires of the browes the Phisiognomers gather signes of the disposition Strato his Phisiognomy of the eie-browes of the minde For if they bee straight it is a signe of a soft and flexible disposition if they be inflected neare the nose they are a signe of a scurrulous Buffon if they bee inflected neare the temples they argue a scoffing Parasite if they bend all downewards they are an argument of an enuious inclination The Perepatetickes and Stoicks doe all of them place the faculties of sence and vnderstanding in the heart because say they that that is the The opinion of the Peripateticks principle or beginning of motion is also the originall of sence But the heart is the principle of all motion because it is the hottest of all the bowels and a liuing fountaine of Naturall heate Moreouer in passions of the minde as Agonies Feares Faintings and such like the spirites and the heate returne vnto the heart as vnto their Prince And for this Hip authority they bring the authority of diuine Hippocrates in his golden Booke of the heart where hee sayth The Soule of a man is seated in the left ventricle of the heart from thence commandeth the rest of the faculties of the Soule and it is nourished neither with meate nor drinke from the belly but with a bright and pure substance segregated from the bloud We with Hippocrates Plato Galen and all Physitions do determine that The braine is the seate of all the Animall faculties for if the braine be offended wounded refrigerated The opinion of the Physitions inflamed compressed or after any other manner affected as it is in a phrensie Melencholia Charos Chatoche or Epilepsie wee may discerne a manifest impeachment of all the Animall functions which if wee desire to cure wee apply our remedies not to the heart but to the That the braine is the seat of the Animal faculties braine But if the heart were the seat of the principal faculties then in all affections or notable distemper thereof all the functions should be interrupted because the action is from the Temperament But in a Hecticke Feuer in which there is an vtter alienation of the Temperament the voluntary and principall faculties remaine sound and vntainted When the heart is violently moued as in Palpitation neither is the voluntary motion of the parts depraued nor reason it selfe Who will deny that the vitall faculty is oppugned by a pestelent aire the byting of a venomous creature or by taking of poyson but al those that are so affected do yet enioy their sence and reason If saith Galen in his 2. booke de placitis Hippocratis Plat. you beare the heart and presse it you shall perceiue that the creature will not be hindred in his voyce his breathing or any other voluntary action And whereas Hippocrates placeth the Soule in the heart happly hee speaketh after the manner of the common people as hee vseth oftentimes to doe now the vulgar imagined Hip. expounded that the Soule was in the heart So he calleth the Diaphragma or Midriffe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Minde when as notwithstanding those Vmbles haue no power whereby the creature doth vnderstand any thing as he teacheth in his Booke de morbo Sacro or the Falling sicknes Or we say that by the Soule in that place hee vnderstandeth the chiefe instrument of the Hip. often vseth the word Soule for heate Soule to wit the Heate So in his first booke de diaeta he commonly vseth the word Soule for Heat as when he sayth That the Soule of man is encreased euen vnto his death And againe in the same Booke
The Soule creepeth into a man being mingled of fire and water Whereby the Soule I vnderstand the heat throughly dewed or moystned with the in-bred and primigenie moysture and the spirits And that in his Booke de Corde by the Soule hee vnderstandeth the heate those words do declare where he sayth That the Soule is nourished by the most pure and defaecated bloud Now in his first booke de Diaeta hee writeth that the Soule cannot be altered neither by meats nor drinks VVhich place because it is as bright is the Sun in his strength and worthy to be written in golden Letters wee will here transcribe An elegant place of Hip. concerning the immortality of the soule The causes of all those things whereby the Soule is altered are to be referred to the nature of the passages through which it penetrateth For as the vesselles are affected whereinto it retyreth and to which it falleth and with which it is mixed such is their condition and therefore wee cannot alter them by dyet for it is impossible to alter or change the inuisible Nature In his Booke de morbo sacro he affirmeth that in the heart there is no wisedome or intelligence all sayth he is in the power of the Braine From the braine we vnderstand doote and grow mad as it is hotter or dryer or colder Galen in his third Booke de Placitis conuinceth by many arguments that the braine is the seate of all the Animall faculties And in the fourth Chapter of his third booke de locis Galen affectis according to the opinion of the vulgar hee accounteth that man foolish that wanteth braines For the further confirmation of this opinion we wil adde an elegant argument out of Philo. VVheresoeuer the Kings Guard is there is the person of the King whome they doe Philo his argument guarde but the guarde of the Soule that is all the organs and instruments of the Sences are placed in the head as it were in a Citadell or Sconce there therefore doth the soule keepe her Court there is her residence of Estate If therefore the sensatiue faculty be placed in the braine the intellectuall must be there also because as saith the Philosopher the office of the Intellectuall faculty is to behold and contemplate the Phantasmes or Images which by the senses are represented vnto it We resolue and conclude therefore that the braine is the seate of all the Animall faculties as well Sensatiue as Principall QVEST. II. Whether the Principall faculties haue distinct places in the Braine SEeing therefore the Principall faculties are there Imagination Reason What a principall faculty is and Memory and that their seate or habitation is resolued to be the brain let vs now enquire whether they haue distinct particular mansions prouided for euery one of them Galen in his booke de Arteparua defineth principall functions to be such as yssue onely from a principle and in the second de locis affectis he addeth Which are accomplished by no other part as by an Orgā and Instrument And yet more plainely in the 7. book de placitis Hip. Plat. Which are only in the braine and thence doe proceed not receiuing their operation from any other Organs of sense or motion The whole Schoole of the Arabians hath imagined certaine mansions in the braine The opinion of the Arabians that they haue distinct seates and assigneth to euery particular faculty a particular seate and this is Auicen his opinion Fen. 1 primi doctrina 6 Cap 5. As also Auerrhoes in his Canticles his book de memoria et reminiscentia and in Colliget They place therefore the Phantasie in the forward ventricles Reason in the middle and Memory in the hinder ventricle and this opinion may be established by many arguments on this manner Almost all the sences are placed in the forepart of the head wherefore The first argument because the Imagination is to receiue and apprehend the species and representations of sensible things it must be placed in the fore-part By the Imagination the Intellectuall power is stirred vp and abstracteth the Images of things from those Imaginations and therefore it must be scituated next vnto the Phansie and because that is the most immediate Instrument of the reasonable Soule it was fitte it should reside in the safest and most honourable place which is the middest that is the third ventricle This Intellectuall faculty commendeth those abstracted formes of things vnto the Memory which it layeth vp as it were in a Treasury and therefore the seate of the Memory must be in the hindmost and dryest part of the Braine which is the fourth ventricle Againe the Imagination being a conception of Images and accomplished only by The second argument reception and simple apprehension requireth the softer substance of the braine wherein such sensation might be made The Memory desireth the harder substance of the braine that it might be able the longer to retaine those Notions which it storeth vp Ratiotination is best pleased with a substance of a middle nature betwixt the softer and the harder Now the forepart of the braine is the softer the hindpart the harder and the middest of a middle constitution and therefore the Imagination is in the forward ventricles Ratiotination in the middle and Memory in the hindmost The third argument Thirdly that these principall faculties are discluded or separated by their mansions these things doe demonstrate because if one of them be offended yea or perish vtterly yet the other may remaine vntainted or vnaffected For it oftentimes happens that the Imagination is vitiated and yet the Intellectuall faculty not at all depraued For the confirmation of this we haue many elegant Histories in Galen as in the third chapter of his booke de Symtomatum Histories differentijs and the second chapter of his fourth booke de locis affectis Theophylus being otherwise able to discourse very well hadde yet an Imagination that there were Fidlers in the corner of his Chamber and continually cryed to haue them thrust out Another being Phreniticall lockt the doores of his Chamber to him and carried all the vessels to the Windowes where giuing euery vessell his proper name he asked those that passed by whether they would command him to cast them out Thucydides reporteth that when the plague was so hot throughout all Graecia and Peloponnesus that many did so vtterly forget what they had knowne before that they did not remember their Parents or familiar friends In these men therefore onely the Memory was offended in Theophilus onely the Imagination and in him that was Phreniticall onely the Intellectuall faculty or vnderstanding Moreouer vnlesse the principall faculties had seuerall seats why were there diuers ventricles The 4. argument or cauities made in the braine And why is one of them more noble then another vnlesse it be because it is the seat of a more noble faculty VVe will also adde an argument taken from the secrets