middle region Now is it most certain that not onely that part but all the blood nay the very flesh it self as may be observed in Bodyes hanged in Chains may may be corrupted into ichorous whey As being resolved into that substance of which they were first compounded so Salt is resolved into Lie from whence it first sprung So likewise in every Cachexie the blood that is let abounds with plenty of Serum so that sometimes there scarce appears any grumous part at all but all the blood seems to be one entire washy gore as we finde in that kinde of Dropsie called Anasarca and it is also natural in creatures that are bloodless Likewise if you breath a veine immediately after you have eat and drank before the second concoction be finished and the Serum descended through the Kidnies or upon the first approach of a fit of an Ague you shall finde the blood to be washy inconcocted and mingled with much whey But on the contrary if upon an empty Stomack or discharge of the Urine or a large Sweat you open a Veine you shall finde the blood thick as being quite destitute of Serum and being almost all condensed into a lump And as when the blood growes raw and crude you shall perceive but very litle of this gelly floating a top So if you poure out the Serum separated from the lump or mass and let it simper upon a gentle fire you shall soon see it changed into this gelly which is a manifest signe that that washy or serous substance which is now divided from the rest of the blood is perhaps some matter of the Urine but not the Urine it self though in colour and consistence it look like it For the Urine being boyled is not thickned into a fibrous Gelly but rather into a Lie but this washy or serous part being a while gently heated condenseth into a gelly like that above as on the contrary that â—uâ—ago or gelly degenerating into more crudity by corruption is dissolved into Serum And thus farre have I brought this part of the blood which is my own Observation upon the Stage of which and the other parts of blood which are apparent to sense and allowed by the authority of Aristotle and Physitians I shall more copiously discourse hereafter In this place not to digress farther I conceive the blood to be taken with Aristotle not as it is simply understood and called Cruor but as it is a living part of an Animal body For so Aristotle The blood is hot in such a sense as if we could call hot water by one onely word and not as a subject receiving heat into it For heat is in the essence of the blood as whiteness in a white man But when blood is made hot by any distemper or passion of the Minde it is not then calidus perse hot by its own heat And thus we may say of that which is moist or dry Wherefore partly a hot and partly a moist substance is in the nature of such kinde of things but if you divide them they then grow cold and congeale and such is blood Blood therefore as it is a living part of the Body is of a doubtfull nature and falls under a two fold consideration And therefore materialiter per se it is called nutriment but formaliter as it is endued with heat and spirits which are the immediate instruments of the Soul and with the Soul it self it is to be counted the Bodies Genius and Conserver the Principal Primogenit and Genital part And as a Prolifical egg is the Matter Instrument and Efficient cause of the Chicken and as all Physitians count the geniture of both Sexes mingled in the womb after coition both for the material and efficient of the Foetus so upon a better right may we affirm That the Blood is both the Matter and Preserver of the Body and not the bare Aliment For it is a known thing in Creatures that are starved by hunger and Men also that dye of Consumptions that a great quantity of blood remains in their Veins even after death And also Young men that are in their growth and Old men that are declining have a proportionable quantity of blood namely according to the increase or diminution of their Flesh So that the blood is a part and not the nutriment onely of the Body For if that were the onely use of it no man would be starved so long as any drop of the blood remains in the veins as the flame of a Lamp doth not expire so long as any oyle at all remains to support it But while I affirm the soul to reside first and principally in the blood I would not have any man hastily to conclude from hence that all Blood-letting is dangerous or hurtfull or believe with the Vulgar that as much of blood so much of life is taken away because Holy-writ placeth the life in the blood For dayly experience shewes that Letting blood is a safe cure for several Diseases and the chiefest of Universal Remedies because the default or superfluity of the blood is the seminary of most distempers and a seasonable evacuation of it doth often rescue men from most desperate maladies and Death it self For look how much blood is according to Art taken away so many years are added to the Age. Nature her self was our Tutor here whom Physitians transcribe for She of her own accord doth many times vanquish the most mortal Infirmities by a plentifull and critical evacuation either at the Nose Haemorrhoids or by menstruous Purgations And therefore young people who feed high and live idlely unless about the eighteenth or twentieth yeare of their age at which time the stock of blood encreases together with the bulk of their bodies they be disburdened of the load and oppression of their blood either by a spontaneous release at the Nose or Inferiour parts or by breathing a Vein they are dangerously set upon by Feavers Small-pox Head-aches and other more grievous Distempers and Symptomes Alluding to which the Farriers do begin almost all Cures of Beasts with Letting blood What Observations are to be collected from the Ramifications of the Umbilical veines in the Egge EXERCIT. LIII WE see the Blood is made in the Egge and Conception before any thing else and neere upon that time doe its Receptacles that is the Veines and Vesicula pulsans appear And therefore if we admit the Punctum saliens together with the blood and veines as one and the same Organical part visible in the first dawning of the Foetus to stand for the Heart whose Parenchyma doth afterwards in the formation of the Foetus grow to the Vesicula it is clear then that the Heart under this acceptation namely as an Organ compounded of a Parenchyma Ventricles Deaf-ears Vessels and Blood is truly according to Aristotles owne minde the principal and primary part of the body and yet its first and chief part is blood and that not onely in order
Ligaments Veines Arteries Nerves and into all the other similar and simple parts of the Animal or Chicken and the Cocks seed doth by its proper ingenit heat and spirit generate create and produce them out of the Egge that is the Chalaza by Alteration and Commutation imparting to every one of them its proper substance and the proprieties belonging to that substance The Other faculty which is called Formative and which makes the similar parts dissimilar bestowing their beauty upon them from convenient figure just dimension proper scite and competent number being much more noble then the former and full of incomparable wisdom doth not act Naturally but by Election or Choice Knowledg and Understanding For truly this Formative faculty seems to be stored with most exact knowledg and praevision both of the future Action and also of the Use of every particular Part and Organ And thus of the first Action of the Egge which is the generation of the Chicken to whose celebration both the seed of the Cock as Agent and Fructifier and the Chalaza is required as the subject Matter Next comes Accretion which is done by Nutrition whose Faculties are the Attractive the Retentive the Digestive and Expulsive faculties and lastly the Faculty of Apposition Agglutination and Assimulation But as for this distribution of the Actions I conceive it neither to be right nor useful nor pertinent in this place Not Right because those actions which he seems to hold to be distinct in their species and time namely that the parts should be first made similar by the Immutative faculty after that formed and made Organicall by the formative and then augmented by the augmentative do no where appear so in the Generation of the Chicken for the parts are all generated distinguished and augmented together For though it be otherwise in the Generation of those Animals which are framed by a Metamorphosis where all the parts are transformed and lineated out of a pre-existent matter which is large enough and prepared before hand as when out of a Worme is made a Butterfly and out of another Worme a Silk-Worme yet in Generation by Epigenesis the business is much otherwise nor is the proceeding there as it is in Nutrition which is performed by the divers actions of diverse parts joining their confederate forces and helps together namely where the Aliment is first attracted and retained then concocted then distributed and at last agglutinated Nor is the similar constitution produced by the Alterative faculty without all kind of providence as Fabricius would have it And the Organical by the Formative which imployes knowledge and providence in her undertakings For Generation and Accretion are not made without Nutrition nor Nutrition or Augmentation without Generation For to Nourish is to substitute into the place of that which is lost as much and such as is lost namely Flesh or Nerves into the roome of that Flesh and those Nerves which are impared And what is this other then to make Flesh or Nerves So likewise Accretion is not without Generation For all Natural bodies are Augmented by a new accession of those parts of which they did consist before and that according to all dimensions So that they at once do grow are distinguished and organized together And now to Generate a Chicken is nothing else but to constitute all its parts members and organs which though they are made in order and some are post-genit or later productions then others as the lesse principal parts compared with the more principal yet while the organs themselves are distinguished their generation doth not proceed in such order that the similar parts must be first made and the organical be afterwards compounded out of them as if the compounding parts were first to exist and then the Composition to be raised out of them For though the Head of the Chicken and the rest of its Trunck or corporature being first of a similar constitution do resemble a Mucus or a soft glewey substance out of which afterwards all the parts are framed in their order yet by the same operation and the same Operatour they are together made and augmented and as that substance resembling glew doth grow so are the parts distinguished Namely they are Generated Altered and formed at once they are at once similar and dissimilar and from a small similar is a great organ made In the same manner as out of the straw the spike reeds and graines do arise and are distinguished and as the Trees when they shoot forth their young buds do out of them expand and produce flowers leaves fruit and at last seed And this we have learnt out of those things which are conspicuous in an egge by diligent observation of them For by the effects the actions or operations are perceived by the operations the faculties and by them the Operatour or Efficient Wherefore in the Generation of the Chicken the actions or faculties of the Generant which Fabricius recites namely the Immutative and Formative do not differ Specie nor yet secundum prius posterius but as Aristotle useth to speak ipso esse and ratione solum not as it befals the actions of the nutritive faculty after the birth to wit Attraction Concoction Distribution and Apposition which performe their duties in several places and at several times For otherwise the Generative faculty her self should be inforced also to use diverse instruments to perform her several operations Wherefore Fabricius affirms amisse that the Immutative Faculty doth operate by the qualities of the Elements namely Heat Cold Moisture and Dryness as being its instruments but that the formative works without them and after a more divine manner as if forsooth she did finish her task with meditation choise and providence For had he looked deeper into the thing he would have seen that the Formative as well as the Alterative faculty makes use of hot cold moist and dry as her instruments would have deprehended as much divinity and skill in Nutrition and Immutation as in the operations of the Formative faculty her self For nature hath instituted all those faculties for some end and doth every where work with providence and understanding Whatsoever it is which makes the seed of Plants fruitful and doth exercise a plastick virtue in it and that which in an egge executes the office of a most skilful Workeman doth produce and build the parts and by Calefying Refrigerating Moistning Drying Concocting Condensing Hardning Softning Dissolving both Fashion and Augment them doth also distinguish them by Figure Scite Constitution Temperature Number and Order disposing and compleating all things with like providence election and understanding no lesse in the alteration then nutrition augmentation and formation of them I say the Concocting and Immutative the Nutritive and Augmenting faculties which Fabricius would have to busie themselves onely about Hot Cold Moist and Dry without all knowledge do operate with as much artifice and as much to a designed end as the Formative faculty
In like manner because the Vesiculae pulsantes do as Instruments minister to the motion of the Blood and likewise the whole Frame and Fabrick of the Heart as we have evidenced in our Book de Motu Sanguinis is Instrumental namely that the Blood may be continually hurried round the Body in a Circle the Blood seems to have a being both in Order of Nature and Generation before the Heart which he imployes as an Instrument having begotten it also and doth persist to nourish and convey heat spirits life unto it by the Coronal Artery But how this General Rule of Aristotle concerning the prae-ordering of the Parts doth appear to be true by Anatomical Observation we shall declare hereafter In the mean time we will enquire after what manner he himself doth sufficiently deduce the Causes of Priority as I may so say in Generation according to this Rule After the Principle namely the Heart are the Interiour parts begotten before the exteriour the superiour before the inferiour for the inferiour are for the superiours sakes as being their instrument after the pattern observed in Plants which shoot forth their Roots before their Branches But Nature doth not use that method in Generation nor is the instance alwayes true for in Beanes Ciches and other Pulse also in Acornes or Mast and Corne it is apparent that at the same time the Stalk shootes upward from the same Bud and the Roots downward Likewise Onions and other bulbous plants do germinate upwards before they fix downwards But he adjoines another cause of this order to wit Nature makes nothing superfluous nor nothing in vaine whence it appears that nothing is made by her either before or after another otherwise then need requires Namely those parts are first generated whose uses and functions are first required some also are sooner begun because they call for more time to perfect them that so they may be ready for the birth together with others that are forwarder then they As the Cook being to provide a feast where some provisions by reason of their solidity aske a slower fire and longer time to prepare them he laies them down to the fire first but to those that are sooner dispatched and are dressed with a gentler heat he applyeth himselfe last and such also as are to be served up in the first course he makes ready first but those in the second last So likewise nature in the generation of Animals is late ere she delineate the moist soft and fleshey parts as being quickly cooked and reduced into shape but for the hard and more solid as the bones because they exact a large Evaporation and Exsiccation and their matter continues long indigested to them she addresses her selfe first of all For in the Braine also saith he the same falls out namely that at first it is very moist and great in quantity but anon the humidity evaporating and being concocted it growes more solid and so the quantity of the Head and Eyes do abate In the beginning therefore the Head seems very bigge in comparison of all the rest of the body which it much exceeds in bulke by reason of the Braine and the eyes very large by reason of the humour conteined in them But yet the eyes are perfected last because even the Braine it selfe is long ere it grow to a consistence For it is long ere it get the mastery and drein the water and especially in a Man For the Sinciput is last confirmed of all the Bones for that bone is yet soft even when the Child is born into the World He also proceeds to another reason namely that the parts are framed of different materials The more noble parts saith he and those that participate the worthiest principles are constituted of the concocted purest and chiefest aliment the other necessary parts made for their sakes are fashioned out of the baser matter the reliques and dregs For Nature like a prudent Master of a Family loseth nothing out of which he can make any advantage but so manages the matter in his house that his Children may fare best his Servants harder then they and the scraps or refuse thrown to the Dogs As therefore Incremento jam addito mens advena facit haec that is as I interpret it a prudent man grown to years of discretion disposes thus of his Charge So in the framing of things Nature by an inbred wisdome and prudence formes the flesh and substance of the instruments of sense out of the most refined matter but the Bones Nerves Hair Nailes Hoofes and the like out of the Dregs that is the refuse remainders or fragments And therefore these are made last when nature hath now good store of course materials And after this he distinguisheth of two sorts of Aliment one of Nutrition the other of Augmentation That of Nutrition saith he doth supply a being to the whole and all the parts that of augmentation procureth an accession to the magnitude According to what we finde in the Egge where the White as the more refined Aliment relates to the first Nutrition of the Chicken the Yolk to its augmentation And the thinner White as hath been shewed conduceth to the formation of the First and nobler Parts but the Courser and the Yolk to the augmentation of the Nobler and formation of the more Ignoble For he saith the Nerves are framed as the Bones out of the seminal and nutritive excrement But the Nailes Haire Spurres and all like these are formed out of augmentative and adventitious meats which the Foetus both receives from the Mother and also doth provide of it selfe And after this he at last gives the reason why Man since other Animals are provided with their Garments and Weapons at Natures price should be borne naked and unarmed namely that those kind of parts are constituted of the excrementitious parts and reliques but the materials of Men are purer in which there is very litle terrene or crude excrement to be found And thus far have we made use of Aristotle concerning the Order of Generation where all seems to be bottomed upon one foundation namely Natures Perfection which in all her Workmanship hath nothing short nor nothing superfluous but always disposeth matters for the best And therefore no parts had been precedent or subsequent to one another if it had been more advantagious to have formed them altogether which is to be understood of Her as often as she acts freely and by choice For sometimes she acts otherwise being as it were under constraint and put beside her purpose which happens when either by defect of matter or superfluity thereof or by the default of her instruments or some outward impediments she is hindered in her work and frustrated of her aime or end And hence it comes to pass sometimes that the final parts are generated before the Instrumental I call those final parts which employ others as their instruments And because some parts are Genital parts which Nature sets to
of the blood but that they continually cleave to the blood as to their support as the flame cleaveth to the oyle in the lamp And therefore their tenuity subtlety and mobility c. are of no more use then the blood whose inseparable companions they are So that the blood is sufficient to become the proportionate and immediate instrument of the Soul because it is every where present and doth fly to and fro with an admirable agility Nor are there any other bodies or spirital incorporeal qualities or any diviner heat to be allowed of as lux lumen the Light and Shine as Caesar Cremoninus a man excellently versed in Aristotles Philosophy doth solidly contend against Albertus If these men pretend that these spirits do reside in the primigenial moisture as in the last Aliment and from thence insinuate themselfs into the whole body thereby to nourish all the parts they then conclude upon an impossibility namely that the Calidum Innatum the Innate Heat which is the primigenial part of the body and stands it self in need of sustenance doth nourish the whole body For upon this account the same thing is both the thing that is nourished also the thing by which it is nourished and the self same substance under the same respect should both feed it self and be fed also which is indeed impossible for in probability the thing which doth feed and the thing which is fed are not so much as mixed together for miscible things must be of equal power and operate one upon the other And Aristotles position is Ubi nutritio ibi nulla mistio est Where there is Nutrition there is no Mistion For wheresoever Nutrition is there the Aliment is one thing and the thing nourished another and a necessity of the transmutation of the one into the other But whereas they conceive that the Spirits and the last or primigenial Aliment or some other thing what ever it be in an Animal can more then the blood operate above the power of the Elements they seem not to understand what it is to operate above the power of the Elements nor do they rightly interpret that place of Aristotle where he saith Every vertue or faculty of the Soul seemeth to partake of another substance and that more divine then those substances which are called Elements And likewise where he saith There is a certain thing in the seed of all things causing them to be fruitful which thing is called heat which is not fire nor no such faculty but a spirit which is conteined in the seed and frothy body and the nature which is in that spirit is answerable in proportion to the Element of the Stars For fire doth not generate any Animal nor doth any thing seem to be constituted by thick moist or dry qualities But the heat of the Sun and of Animals not that onely which is conteined in the seed but also whatsoever excrement there be though of a different nature yet even that also hath a vital principle Wherefor it appeareth by what hath been said that the heaâ— conteined in Animals neither is it self fire nor doth take its original from fire For I also do affirm the same of the Innate Heat and of Blood namely that they are not Fire neither do they take their original from fire but do partake of a different and more divine substance then fire is and therefore do not act by any elementary faculty but as in the seed there is something which doth make it fruitful and exceeds the vertues or powers of the Elements in constituting an Animal body namely the spirit and the nature which is in that spirit answerable in proportion to the element or substance of the Stars So likewise in the Blood there is a spirit or virtue which doth act above the power of Elements most conspicuous in the nutrition or preservation of each particular part and also a nature nay a soul in that spirit and blood answerable in proportion to the Element of the Stars And lastly it is most evident and my observations do plainly shew it that there is a Heat in the Blood of Animals whilest life continueth which is neither fire nor doth derive its original from fire But for the clearer illustration of these matters give us leave to digress a while from our purpose and declare briefly what a spirit is and what it is to act above the power of Elements and likewise what is meant by these words namely to partake of a different body and that more divine then those bodies which are called Elements as likewise what is that nature in that spirit which is answerable in proportion to the element or substance of the Stars What A Spirit and Vital principle is we have partly spoken already and shall now handle something more largely There are three several simple bodies which do chiefly seem to challenge the name or function at least of a spirit namely the Fire the Aire and the Water and every one of these doth seem to partake of a life or other body by reason of their perpetual motion and flux I mean the Flame the Wind and the Floud The Flame is the Flux or Stream of Fire the Wind of Aire and the Flood of Water Flame like an Animal doth move it self nourish and increase it self and is an Embleme of humane life And therefore it is much used in divine Ceremonies and was religiously kept as a sacred thing in the Temples dedicated to Apollo and Vesta by Virgins and amongst the Persians and diverse other Nations it was from all Antiquity honoured with divine worship As if God were more visible in Fire and did converse with us as heretofore with Moses out of the Fire The Air also seems to merit the name of a spirit too for a spirit is called spiritus a spirando from breathing and Aristotle confesseth in plain tearms that there is a kind of life and death of Winds And lastly the Water of the Flood or River is called Viva living Water Those three bodies therefore in as much as they enjoy a kind of life do seem to operate above the power of Elements and so partake of a diviner body or substance and hereupon were by the Heathen ranked amongst the gods who conceived that whatsoever did perform any eminent effects which did surpose the naked abilities of the Elements those effects did proceed from some diviner Agent As if it were the same thing to act above the power of the Elements and to partake of a more divine essence which did not deduce it selfe from the Elements Thus in like manner the Blood doth act above the Power of the Elements when now being the Primogenite part and Innate Heat as it is in the Seed and in the Spirit it doth constitute the other parts in order and this with an eminent providence and understanding acting in order to a certain end as if it did exercise a kind of Ratiocination or discourse
were the foundation of all the other parts as is evident in an Egge in which after a short time of Incubation it doth approve it self to be the first production of the implanted fructifying and generative faculty It is likewise the most simple pure and sincere body imaginable wherein all the parts of the Chicken do abide in potentiâ but none actu nature seeming to have afforded to it the same priviledge which men commonly ascribe to the materiaprima or first Matter for which all things spring namely to be capable of all formes potentially but to possess none actually So the Crystalline humour of the Eye to the intent that it may be susceptible of all Colours is it self void of all and in like manner the Mediums or organs of each particular sense are quite destitute of the qualities of sensible things or objects namely the Organs of Hearing and Smelling and the Aire which is subservient unto them are without all Sound or Odour so likewise the moisture of the tongue and mouth is of it self insipid And upon this Argument chiefly doe they rely who constitute Intellectum possibilem incorporeum a Potential Understanding which is incorporeal namely because it is susceptible of all formes without matter and as the Hand is called Organum Organorum the instrument of instruments so they affirm that to be forman formarum the Form of forms having no matter at all but being altogether Incorporeal and therefore they assert it to be Possibilis Potential but not Passibilis passible And this moisture also doth seem if not the same yet proportionable to the last Aliment whereof Aristotle doth teach that the Animal Geniture or Seed is made I say the last Aliment which the Arabians call Ros the Dew wherewith all the parts of the Body are moistned and bedewed For as that dew doth by farther condensation and adhesion pass into the alible gluten or glewey substance and Cambium which is that substance which doth constitute the parts of the body so on the contrary in the first generation and nutrition out of the glutinous substance dissolved and rarefied is made a Dew namely out of the White of an Egge is the Colliquamentum framed which is the radical moisture and Ros primigenius the primigenial Dew Nay if there be any faith due to our observations the matter is the selfe same in both and that is a truth which all Philosophers consent in and Physitians do not dissent namely that an Animal is nourished by the same thing whereof it is made and augmented by that out of which it is generated So that Ros nutritius the nutritive Dew doth differ from the Colliquamentum or primigenial moisture onely under the several respect of that which is first and that which is after in that this is concocted and made by the Parents and that by the Foetus it selfe and both the juices are the next and immediate aliment of the Animal yet not the first aliment according to that saying Contraria ex contrariis augeri necesse est Contraries are are necessarily encreased out of contraries but the last as I have said and as Aristotle also doth denote according to that other saying Similiae ex similibus Like are fed by like And both these humours doe stand in that proximâ potentiâ that next or most immediate capacity or potentiality by which all impediments being removed they are ready of their own accord or by the law of nature to pass or be transformed into all the parts of the Body Which things being so all the controversies which doe arise concerning the matter and aliment of Animals seeme to be easily reconciled For whereas some were of opinion that the seed or matter ejected in coition was deduced from all the parts of the body and that therefore the child had the resemblance of the Parents imprinted in it Aristotle saith thus We must be of a different judgement from the Ancients for whereas they doe own that to be the seed which is discharged from the whole body we conclude that to be the seed which of its own inclination doth conduce to the constitution of the whole body and whereas they call it a Colliquamentum or melted substance we rather stile it excrementum an excrement but he had a little before said I call an excrement the reliques of the aliment and a Colliquamentum that which is separated from the excrement by a praeternatural resolution for that which commeth last to the parts and is the excrement of that last aliment is in probability a like substance As Painters have commonly some remnant of those colours which they have spent upon their Pictures but now that which doth melt away and dissolve doth corrupt and degenerate One Argument to prove that the excrement is rather the seed then any colliquated matter is this namely that those Animals which are of great growth are less fruitfull but little Animals are most of all fertile For there must of necessity be more dissolved matter in great Animals but less excrement for the stock of aliment is wasted in the support of a large bulk and thereupon there is little excrement Moreover there is no place designed by nature for the reception of that substance or matter which doth melt off from the body but there is a place assigned to all the natural excrements as for example the Guts are intended for the excrements of the dry aliment the bladder of urine for the moist the stomack for the profitable or usefull excrements and the Womb the Genital parts and the Breasts for the Seminal for unto those places they resort and assemble themselves Likewise by several other arguments he proceedeth to maintain that the seminal substance out of which the Foetus is framed is the same with that which is provided for the nourishment of the parts As if a man should desire a little colouring from a Painter surely the Painter would not scrape off that colouring which he hath already laid upon his Picture but afford him some of that which remains and this supernumerary staffe is of the same nature with that which he hath expended upon his Picture So likewise the Excrement of the last Aliment or the Reliques of that nutritious substance which is called Ros and Gluten is deposited in the Genetal parts and this opinion is most agreeable to the Generation of the Egges in the Hen. Physitians also who conclude that all the parts at the beginning are made out of seed or sperme and upon that ground call them spermatical parts do affirm that the seed is by the power of the Genital parts made out of the last aliment which they with Aristotle conceive to be blood and so doth constitute the matter of the Foetus It is indeed a plain case that the egge is produced by the Hen and from her last aliment namely her Ros nutritius her nutritive juice The White therefore of an Egge or that primogenit or rather antegenit colliquamentum