Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	body_n	soul_n	union_n	2,456	5	9.5499	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18903	A true and admirable historie, of a mayden of Confolens, in the prouince of Poictiers that for the space of three yeeres and more hath liued, and yet doth, vvithout receiuing either meate or drinke. Of whom, his Maiestie in person hath had the view, and, (by his commaund) his best and chiefest phisitians, haue tryed all meanes, to find, whether this fast & abstinence be by deceit or no. In this historie is also discoursed, whether a man may liue many dayes, moneths or yeeres, without receiuing any sustenance. Published by the Kings especiall priuiledge.; Abstinens Confolentanea. English	Citois, François, 1572-1652.; Munday, Anthony, 1553-1633.; Coeffeteau, Nicolas, 1574-1623, attributed name.	1603 (1603)	STC 5326; ESTC S118585	35,171	122

comes to yeeld it selfe vnder the tirannie of one alone giues therby reasonably to vnderstand that the course of life keeps it selfe for so long time as naturall heat dooth aboundantly disperse it selfe with the radicall humour and that the elementarie qualities doe hold a good simpathie among them selues in their harmony kind accord which wee call temperature And therefore it is blamelesse to define life by these two causes that is to say heat and temperature because it behooueth to take the definition by the cause which is most neere Now heat is the most neere instrument of the soule the temper next that of naturall heat which disposeth and accommodates it to diuers actions Then this causall definition is well deriued from the chiefe and principall occasion of life which heere wee haue alleaged by the authoritic of Aristotle Neuerthelesse Haruet goes after another fashion he defines the life of man to be an action of the reasonable soule produced into the bodie of man but this definition is not subtile enough For first formost life is no action at all of the soule otherwise it should be the soule that liueth and not the body but life is an abiding as hath bin said or an vnion of the soule with the body according as Aristotle describeth in another of his bookes wherof soone 8. Metaph. after proceedeth action Heere I add that the actions of life beeing to vnderstand to smell to mooue and to nourish if life be an action then it were an action of an action which is most absurd Or els if life be an action of the reasonable soule in so much then as shee is reasonable the corporal parts should then be driuen to performe they● operations as receiuing foode for nourishment to beget her like onely by reason and the intellect not by any naturall sence But peraduenture Haruet hauing drawn his definition from others hath read that life is an act of the reasonable soule which word of act he hath conuerted into action Or act is that which the Greeks call E●telecheia which is a perfection efficacie and moouing power of it selfe far enough differing from that which they call Ergon And so one may to some purpose define life an act of the soule in the body that is to say a power vertue of the soule by the vnion thereof with the body VVhence is casie to be vnderstood that taking life generally it should rather be imputed to naturall heat as to the organe of the soule then vnto reason in case notwithstanding that this heat still abides alwaies vnited with the radicall moisture which although that day by day it be consumed by this heate yet neuerthelesse nature prouideth a subrogation daily of new which she borrows from the nouritures we receiue as it hath bin said already heeretofore But Haruet imagineth that these nourishments serue yet to another vse which is saith he to relieue fortifie the spirits the which I●ubert hath omitted as if vnder this name of radicall moisture we should comprehend onely moisture by it selfe not the spirits likewise And what is he who will denie that the spirits are not restored strengthened both by eating and drinking Yee haue in very truth great store of things heere chawed and eaten vnprofitably and to little purpose And of abounding that vvhich he proposeth against Hippocrates in the 14. Aphorisme of his 2. Booke is altogether paradoxicall to wit that hee in whom heate is most languishing hath the more neede of nourishment which hee proues by the example of a forty-yeeres aged man who saith he receiueth more food then any infant of two or three dayes in whom notwithstanding there is an aduantage of this heat according to Hippocrates himselfe Behold in my iudgement an argument very feeble if one should bring in all that he failes in if also we should oppose the organs of the twaine the one against the other For to the end that vnder this word Infant no cauillation may be couered I call all them Infants which are vnder 14. yeeres of age in the same maner as the Greekes do vnderstand this word Paidi● They I say that according to the proportion of their maw or little belly doe take more foode then men of middle perfect age as well by reason of the power of the facultie which seethes or boiles the foode whence proceedeth a speedie riddance thereof as by their frequent exercises during the which time good store of their substance glides it selfe thorow the pores into the skinne to the end I may be silent also in the two necessities alleaged by Hippocrates that infants haue of eating to wit for nourishing to giue encreasing to the bodie Now the strength of the facultie which boiles the meate in our stomack depends much vppon temperature and moderation but that is when it is excited and prouoked on by the heat natural which although that after one food is digested shee introduceth not then of herselfe any other nouriture as saith Haruet neuerthelesse because that this first is thus digested by heate there growes incontinently a feeling of penurie and want of foode at the mouth of the ventricle which we call hunger For this cause Ioubert referres only to heate as the principall agent the quantitie of those foodes which we take immediatly after and they are ruled by the appetite of hunger The facilitie of supporting Com. 2. Apho. 13. hunger saith Galen makes it selfe knowne thus when any one hath no appetite at all and yet neuerthelesse he feeles no endamagement or defect VVhich Haruet thus brings in that such as are restored from sicknesse haue a good appetite and yet notwithstanding no such meates are then giuen them as their appetite doth desire but when aduise is giuen for restoring of the powers it beho●es also to haue regard to the 〈…〉 of the naturall heate 〈…〉 is not to be any way iniuried but still supported This is thus done because that the temperature beeing not yet thorowlie reseated the naturall faculties feele themselues as yet to be diseased the organes cannot boile the foodes receiued in too great a quantity Now Ioubert in his demonstration purposed to speake of the healthfull not of the sick or else of them which are neither And therefore he concluds that olde men haue not need of meate often because they doo not desire or appetite often principally considering that they haue colde bodies whereto Haruet in no wise will agree for he saith that all the action of mixed bodies comes from the qualitie which winnes the vpper hand in the assembling of the elements So is it in liuing bodies heate ruleth ouer the other qualities of which heate all action hath his originall and not of colde I willingly admit the proposition with Aristotle so farre foorth as to mixte things inanimate or without soule which know the simple formes of the elements for their principles But in animate bodies hauing soules which haue a forme

seruiceable for them These are the arguments wherwith the learned Ioubert hath fortified his opinion arguments which in my iudgement vntill this instant houre there could be no one found that did knowe deseruedly how to stand against them VVherto there are ioyned many examples both of plants and other creatures that not only preserue thēselues many dayes but also many yeares without any nourishment taken outwardly As in plants the Onyon and the Garlick c in graine VVheate Re Barley Oates Millet and others in and among beastes Serpents Lizardes Dormise Beares Crocodiles and Cameleons Of which examples Haruet striues to weaken the authoritie by opposition of the dissimulitude and great disproportion which is betweene the life of brute beastes yea much more of plants that of man because his principall is referred to the reasonable soule and theirs to the soule vnreasonable and beside that heate the instrument thereof is much more noble in man then in the vnreasonable soule and yet more in the vnreasonable soule then in the plant VVherto I answere that the similitude of these examples doo very well agree together in that kinde of life whereof we speake in this place which is the facultie of nourishing and feeding of the bodie which is equally distributed as well in beastes as in 2. Deg●● Cap. 5. plants saith Ari●●●tle And moreouer that they agree in the kinde of the cause to wit the rawe phlegmatique humour wherewith their bodies are as well filled as those of men But who can saith Har●et Page 78. support such a great aboundance of fleame in Diaphragma without a palpitation of the hart sicknesse of the stomacke paine of the collick the reines who can retaine them in the head without an apoplexie I answere that this humour abounding in cruditie seethes it selfe in the bodie there and yet hurtes it not at all for beeing according to nature it cannot create any accidents and diseases against nature He will obiect perhaps that the sole abounding of fleame causeth an apoplexie But I say that it is an excrement properly of the braine which hath not bin wunt to goe lodge it selfe at the ventricles therof nor doth except it be driuen by the spirit or the vapour He will say that in these natures the spirits are more feeble and haue not power sufficient to make so great a violence or impetuositie VVherto I reply albeit that otherwise the exercise of the bodie is healthfull saith Galen yet Com. 3. Aph. 20. neuerthelesse if you will exercise a man full of fleame or of one and the other choller or else full of bloode you shal forward him by such exercise either to an Epilepsie or Apoplexie Now where hee saith that our life is differing from that of Plants beasts and that her principle which is our soule is much more noble thē the others what is he that wil deny it whē Aristotle himselfe belieued that she onely was diuine and came from abroade or without to lodge within our bodie But because hee encloseth within his obiection the vegetatiue soule of Plants and the sensitiue of beasts it behooueth to let him know that our body hath a vegetatiue soule and nourisheth it selfe as a Plant senseth or senteth as a brute beast and hath the discourse of reason of which it makes vse as a man For marke but his beginning saith the same Aristotle he liueth as the plant and hath onely then the vegetatiue soule afterward in time he gaines the sensitiue at length comes the intellectuall and reasonable which bringeth with it all perfections For he is not all at one time both an animall and a man nor an animall and an horse though this reason be scant seemly in the mouth of a Christian Philosopher but he● is first of all an hearbe a Lettise afterward a dog a horsse or the like thing and at length he comes to be Casar or Cato De prisc● med But Haruet continues on yet and prooueth by Hippocrates that our elders would neuer haue sought out a proper manner of feeding for man if one selfe same drinking eating might haue suffised for the nourishment both of men and beasts Neuerthelesse he omitteth that which Hippocrates addeth that in the first age men vsed one selfe-same foode as the other creatures did when the inuention of sowing and planting was as yet vnknowne to them then they fedde on fruites which nature on her owne good will brought foorth without any tillage howbeit notwithstanding the omnipotent Creator of man had a wil from the beginning that he should not only feed on the fruites of the earth but also that he should vse the vnreasonable creatures for his nourishment VVhat would he haue Hippocrates to say more That which our auncients then did declared a will to prouide for the infirmitie of our naturall heat which beeing sometimes vnable to digest those meates that were too crude raw is now better supplied and maintained by such as are prepared and corrected by knowledge and experience in the dooing whereof the health of man is the lesse subiect to perrill Otherwise a man might take eate without danger if he had been thereto accustomed of Hemlocke with the Stare and of Helleborus with the Quaile or as Mithridates vse poysons not to be poysoned and he being inured to such a custome they were to him as naturall viands In like manner an old man of Athens recorded by Galen vsed familiarly 3. De fimpl fac Lib. 9. hist Plant. cap. 18. Arist de reg prin to eate Hemlock as Thrasiaes did the like of Helleborus by report of Theophrastus A mayden beeing sent by the King of the Indiaes to Alexander she did a long time feede before euery one of Napellus called VVoolfes-bane without any preiudice to herselfe But without all these the earth our good Mother hath not shee brought foorth from her bosome many other thinges necessary to maintaine life yes truly hath she in the estate as she receiues vs whē wee come to arriue in the Inne of this world she therafter entertaines and feedeth vs shewing herselfe alwaies benigne sweet indulgent ready to do whatsoeuer she can deuise to serue our vse VVhen shee is tilled and husbanded what diuersitie of foodes doth she produce proper and apt for our nourishing How plenteously is she furnished without tillage vvhat odours what fauours what iuyces what cullers And yet in this while we will needs exercise our crueltie vpon the brute beasts we will keepe those creatures imprisoned to whō Nature hath giuen the free wide palace of heauen VVhy are not vvee more carefull to make our bankets in simplicitie and without butcherie after the manner of Pythagoras rather then to war in the ayre aduēture life on the Seas and Riuers and make such spoile of the earth as wee Ouid. 1. Meta. doe Our elders doo report that the age which we call the golden age was happy in this that it fullied

De venae sect ●duer Eras in those places where beside that alreadie said the ayre which encōpasseth vs is cold and the body heauie benumbde not stirring because the little troughes openings in the skinne are mouthes and yet little or nothing at all passeth out at them And this he giues vs to vnderstand by the example of saluage beastes which all winter together will not leaue their dennes and cauernes and hereupon he calles them Phooleuonta Zooa such as are Beares Battes or 〈◊〉 Serpen●s Lizardes and diuers other All which hauing at spring time by warmth heate the conuoyes of their bodie released and opened when they knowe that inwarde warmth resolues them makes them to waxe hungrie they come foorth by their owne proper motion out of their prisons and guided by nature only seeke in all parts the feeding which is aptest for them Hence hee gathereth that continuall breathing which is occasioned by respiration procures this defect this also prouokes the appetite and desire of eatting For nature hath giuen this propertie to the emptie part which thus requireth to be filled So that if the cause ceassed for which the body hath need of nouriture it would ensue as necessarilie that the selfe same penurie and his vnderstanding which is hunger by little and little would decay and therefore by this reason the creatures which are so hidden in the caues of the earth may liue without the vse of foode S. August lib. 21. deciuit Chap. 6 So likewise by the report of notable men and wel worthie credence that in the Lanternes and hollowe places of olde Sepulchers burning Lampes haue bin found which the inscriptions on the said Tombes haue witnessed that they were put in there almost infinite yeares before their finding as that whereof Lodouicus Viues speaketh discouered about the yeare 1500. which Hermolaus Barbarus saith was found in the territories of Pauia without date of day or of Consull in very deed but yet notwithstanding it had bin there inclosed aboue eight hundred yeares before as by the written discourse P. Appianus gathered Such Lampes then were preserued so long a time with little maintenance because the moisture there doth strongly support them and they perish but little whether it be by the humiditie which the Alchymistes tearme radicall of the gold which alone among all naturall bodies is belieued to suffer no diminution at all of his substance or any other thing therto belonging but so it appeares by the testification engrauen vppon a vessell of earth which Barbarus before mentioned deliuered written in these wordes Plutoni sacrum munus ne attingite fures Ignotum est vobis hoc quod in orbe latet Namque elementa graui clausit digesta labore Vase sub hoc modico maximus Olybius Adsit foecundo custos sibi copia corn● Ne pretium tanti depereat laticis And this which followeth was written or carued vppon an other vessell of earth and enclosed within the former bearing these words ABITE HINC PESSVMI FVRES VOS QVID VOLTIS CVM VOSTRIS OCVLIS EMISSITIIS ABITE HINC VOSTRO CVM MERCVRIO PETASATO CADVCEATOQVE MAXVMVS MAXVMVM DONVM PLVTONI HOC SACRVM FACIT Now in this vessell of earth wa● and had bin kept this Lampe placed betweene two Flagons or Bottles the one of gold the other of siluer full of the most pure liquor of gold which was imagined to haue giuen nutriment to the Lampe that continued burning for so many ages The same Barbarus called this liquor heauenly water or rather the diuine water of the Alchimists which also he noteth to haue beene called by Democritus and Mercurius Trismegistus sometimes diuine water sometime the Scithian drinke sometime spirituall that is to say a spirit drawn Or Quintessence from the celestiall nature ❀ fift essence of things whereof is composed Aurum Potabile and the Philosophers stone or dust in the search whereof so many people haue vainly consumed themselues To this diuine licquor of golde I knowe not whether I may attribute or no the 〈◊〉 of a Lampe continuallie burning wherof Cedrenus speaketh In the abridgemet of his Historie which from the time of the Emperour Iustinian was found in the cittie of * A Cittie of Syria beyond Euphrates Edessa with an Image of our Sauiour Iesus Christ It had been inclosed or hidden ouer a certaine gate immediately after the passion of Christ and yet neuerthelesse it had also remained there fiue hundred yeeres without extinguishing Moreouer some of the oyle which was found therein beeing cast into the neerest fire to that place it burned intirely all the troupes of warriours of Chosroes King of the Persians who was an enemy to the Christians VVhatsoeuer it were in consideration of the reasons before alleaged I find it not so strange as an example now to be made of a thing very rare almost incredible happening within our owne quarters of Poict● to wit the fast or abstinence of a maiden of Confolans or Conflans who for the space of 3. yeres and euen till this day hath liued doth without any bodily foode or sustenaunce This Maiden is about 14. yeeres of age and is named Iane Balan her Father Iohn Balan a Locksmith and her Mother Laurencia Chambella her ●●ture is answerable to her age some what Country-like of behauiour anatiue of the Towne of Confolans vpon the Riuer of Vienna in the confines of Limosin and also of Poictu In the eleuenth yeere of her age being seazed on by a continuall Feauer the 16. day of Februarie 1599. shee hath since then been assailed with the accesse of diuers other sicknesses and beyond all the rest with a continuall casting or vomiting for the space of 20. dayes together The Feauer hauing somewhat left her she grew to be speech lesse and continued so 28. dayes without the deliuerie of any one word at the end of which time she came to her selfe againe and spake as she had done before sauing that her words were full of feare and voide of good sence Nowe came vppon her a weakenes and benumming of all her sences and bodilie moouings from beneath the head in such sort that Oesophagus it selfe beeing that part of the stomack which serues as conduct for passage of meate and drink into that which we terme the little belly being dissolu'd it lost the force attractiue Since which time coulde not any one perswade this Mayden in any manner to eate albeit they made trial to haue her but suck or lick meats delicate fruits and sweet things agreeable to such yo●ig yeeres Notwithstanding the vse motion of her members came to her againe about sixe months after except in one hippe on which side yet she goes with some difficultie One onely impotencie remaineth to her that she cannot swallow or let down any thing for she altogether loathes and abhors mightily both meates drinks In this time a thing most strange the inferiour part of the belly by little

more noble wherein are contained those other more ignoble euen as the triangle within the quadrangle this is not a thing so easie For they acknowledge as the principall of their functions that nature properlie called the soule I say that is the moouing vertue of the naturall bodie the organe liuing by power And as for that which Haruet placeth in assumption of his argument that in the liuing bodie heate doth surmount the other elementarie qualities I cannot allow therof except he wil haue this heate to be vnderstood to be the same which diffuseth it selfe through the bodie gouerneth and moderateth the whole Oeconomie of same And this while it is in essence maintaineth life but comming once to quench it selfe then death of necessitie must follow and this surmounteth subiecteth to it selfe not only the colde moist and drie elementarie qualities but euen the hote elementarie nature also beeing as in herselfe truelie celestiall For if he would haue to be vnderstood this heate predominated by the elementarie heate as it seemeth to ensue by his sillogisme then let me set the Salamander before him which in his mixtion is composed of a temperature so colde as his very touch doth no lesse extinguish the fire then as if it were yce Hee liues notwithstanding yet not by the heate mixed or elementarie which being weake in it selfe cannot surmount the power of this colde it followes then that it must needes be by the heate celestiall which likewise maintaineth life in Serpents whom euery one knowes to bee colde temperatelie This then which hath bin said that the colde in olde men makes them to hate the abounding of foode it must bee that Haruet meanes it in such sort that cold hath no dominion ouer humaine bodies because actually it can haue no part thereof But for the colde of Hippocrates it is Com. 1. Apho. 14. the same which Galen and all Phisitians by comparison doo call a soft heat and therefore their weake and little heate hath neede of some small help euen as the slender flame of a Lampe is maintained by putting in the oyle by little little but easilie is it extinguished in beeing smoothered by a superaboundant effusion Hetherto we haue spoken of naturall heate as beeing the primitiue agent wherein we haue defended for M Ioubert that according to the abounding or tenuitie thereof the bodie hath neede of much or little nourishment Now let vs speake of the primitiue humour pacient and of his nature and how it is subiected to this heate VVith the consent of all Phisitians we haue constituted heat to be the first essentiall cause of our life haue said that she of herselfe cannot produce any effect of her functions without a proper nourishment which is the radicall moisture the primitiue abounding mingled with heate in the seede and menstruall blood the principles of our generation But by the swift flight of yeres i● greatly deminisheth and decayeth it selfe to our harme by the continuall embracing of the heate for the slacking or delaying whereof as we doo warilie renew the oyle in the burning Lampe euen so doo we as dilligently giue feeding to this heat feeding I say which serues to restore this humiditie and deliuer it from so strict an embracing So that if in the body there be any superabounding humour which these parts cannot any way disperse Galen calls the same Peritton hupoleipomenon In lib 5. Apho. 39. And in Schooles it is termed an vnprofitable excrement as it which remaines saith he within little hollow places of the bones and as the humiditie fumes vp to the lungs or lites the moisture glues the ioynts the seed is in the secrets and pipes wherby it is voided foorth spettle is in the tongue milke in the brests so this keepes the place for food and serueth the fomentation blowing vp of the natural heat as Ioubert hath very amply written in his Paradoxe and we our selues haue heeretofore declared Therefore so much as remaineth of this humour in the body while it there remaineth there is no neede at all of drinking nor eating and yet notwithstanding it is in the meane time nourished liueth which Haruet denieth with the like obstinacie and reiecteth all the reasons of this demonstration But for our own credit and regard without troubling our selues to cull out his writings by parcels where hee himselfe both makes feigneth obiections whereto also he answereth as any newe Apprentise in Phisicke might do the like we will confute those reasons which seem to be best furnished with apparence albeit we cannot endure any errour how little so euer it be Page 47. In the beginning of this proposition hee imposeth on Ioubert who hath writtē that not only the smalest heat helpeth to make abstinence or fasting the more easie but also that the humour superfluous and which holds the place of naturall heate might the more abound This doth Haruet interpret in his sence as if Ioubert had said that the sole smallest heat not only helps to render abstinence the more easie but also to the end that the humour superfluous which holds the place of naturall heat might be the more aboundant From whence hee drawes the proposition following That the smallest heat causeth the abounding of the superfluous humour against which proposition hee so tires his spirit and torments himselfe euen as if it were vpon Ioubert Let the Reader see if hee haue proposed apparance or no. Now he makes it a great case and Page 52. thinks he hath enterprised an act beseeming an other Hercules to shew that the excrement somtimes holds the place of foode and that nature serues herselfe in the same vsage or manner and that it can repaire that which is impaired by the power of heat In truth the excrements doe not fall altogether vnder one the same consideration For there be some which are quite against nature and wholy vnprofitable and which haue no resemblance at all with vs and therefore can neuer turne them selues to our vse to be incorporated with vs. The Greeks call them by an apt name Perittoomata as the ordure vrine sweat c. There be others more according to nature which are profitable to some part of the body yet are excrements not in regard of all or the whole body but for some part therof only Euen so the Chylus or white iuyce comming of the meat digested in the stomack whereof blood is ingendred after that the ventricle is full it is sent to the intestines as an excrement and vnprofitable charge VVhen it is drawn by the liuer then that which was an excrement of the ventricle is now made a nourishmēt to the liuer Now there while of the Chylus or white iuyce blood is made the spleene and the bladder of the gall or choller doe draw from both the one the other gall which are the excrements of the liuer theyr familiar nouriture and hauing taken their conuenable portion

they send away the rest as an excrement which can doe no more seruice nor giue contentment to any one part The spleene sends that which shee holds superfluously by a little vessell at the bottome of the ventricle and sometimes by the hemorrhoides from thence to the intestines The vessell of the gall or choller by the Parancholidocum to Duodenum or Intestinum primum and other parts By the which demonstration Galen ● De fac na● would induce that all these two parts of blood to wit the thick and earthy which the spleene draweth and the most subtile of all drawn by the bladder of the gall or choller which hauing past by the examen of the heat conuerts it selfe into choller are according to nature serue her to some vse because that theyr proper vessels were ordained for thē to be receiued into But as concerning the diuers kinds of choller and all the sorts of serosites because that they are things vnprofitable out of nature there hath not beene any vessell allowed to them Onely to phlegme rheume or spettle nature failed in giuing it a perticuler receptacle although it be beneficiall but rather hath lodged it in the veines with the blood there to be boyled and made capable for nourishing of the body Haruet obiecteth that this rheume or phlegme holds no part of an excrement but is naturall and elementarie to wit a fourth humor of blood I aunswer that by conference of other humors which are of the nature of excrements it should appeare manifestly that that place of Galen is vnderstood by excrementall phlegme for so he compares all the excrements As saith he among the diuers kinds of gall one is profitable naturall in the creatures the other vnprofitable out of nature euen so in the phlegme that which is sweet is healthfull and naturall in the liuing creature that which is sharpe salt is out of nature Moreouer that it is so that in all concoction there is some excrement separated from the food which then shall be the excrement of the elementary phlegme For the iuyce melancholick hath his excrement the bilious or cholerick also hath his neither is it that which is lodged in the stomack and the intestines for it is not as yet come so far as the liuer where the office is performed of this concoction In briefe phlegme is not held to haue any perticuler instrument because that if sometime thorow want of eating there shall be a defect of blood the same turning it selfe on the blood side shal serue as nutrimēt to these parts For the naturall phlegme it nourisheth and maintayneth continually not by power and want of meat onely but actually in the parts that are cold and moist It is then an excrement but profitable which Galē in the place before alleaged saith that abiding in the body it may be changed And the same in the first of his Prognosticks he doth not any way contrarie where hee calleth it not as he doth heere nourishment halfe boyled but an excrement of the nourishment halfe boiled whereof the body being filled 2. De ac disc it may so saith Hippocrates not only passe for foode once in the day but likewise cause to endure more easily an extraordinarie hunger Page 54. Haruet obiecteth two things the first in the Dropsie named Anasarca which the Latines call Intercus all the parts of the body beeing swolne with phlegme or rheume and yet notwithstanding the pacient at all times must haue foode giuen him whereof if there by any want hee seemes alwaies ready to giue vp the ghost I aunswere that all fleame is not proper to nourish the bodie but only that which is sweet Now that of the dropsie is salt by reason wherof it putrifieth and giues ill sent also to the parts which it toucheth Galen calleth it baleful or murdrous the which because it is commixed with some other humours not onely changeth his true naturall cullor as Galen saith in the same place but also his temperature so that by Hippocrates Galen it is more often 6. Aph. 14. et sect 4. Aph. 482. coac designed by the word water then of phlegme or rheume By meanes whereof Serenus calleth it Aquosus languor and Horace he termeth it Aquosus Lib. 2. Od. page 66. albo corpore languor This solution may satisfie also the obiection which he makes soone after concerning the excrements of the sick which saith hee if they haue power to nourish during the time of sicknesse wherefore then they beeing consumed doth not the sicknesse it selfe ceasse And if the sicknesse ceasse wherefore are all the parts of the bodie in themselues so abated Alas good man those excrements are altogether against nature and the bodie desires nothing more then to be deliuered of them as Galen speakes of the yellowe fat 2. De ●at f●c humour This is more strong then where hee saith a little before that Ioubert concludes not well saying that if the ventricle bee filled with the phlegmatick-humour it hath no appetite at all why so in like manner all the parts of the bodie being filled they cannot haue any desire or hunger For this appetite of the ventricle whereof heere is some question made it is an animall appetite which not being so in the other parts this fleame cannot communicate herselfe to them in the same manner I answere that there are two sorts of appetite in the ventricle the animall and the naturall The animall appetite is a certaine molestation and anguish of the ventricle proceednig of the sucking or of the compression of the foode for and by the which beeing angrie or offended it desireth meate And the naturall appetite is a strength bred and borne in all parts of the bodie which desireth euermore what it wanteth and is thereto agreeable The one is appeased by the vapour of the meates receiued and by how little soeuer it be of substaunce the other by the only application hee makes of the meates The animall appetite is perticuler to the sole ventricle the naturall is common as well to the ventricle as to all the other partes by the which beeing brought to the orifice superiour of the same ventricle it exciteth the animall appetite which serues vs as a spurre for the desiring of our meates So long then as the rawe humour and phlegmatick remaineth at the ventricle and that there by the naturall strength thereof it is boyled and brought into an estate the ●unicles which make the bodie of the ventricle in taking their competent portion and the best therof doo conuert the same to their owne profit So the naturall appetite being contented the anima●l appetite is not offended at all or complaines at entraunce of the ventricle If all the bodie were full of one and the same humour all the parts to whom this appetite is common and communicateth the strength of this emotion would borrowe thereof and drawe thence what should bee

not her mouth with the blood of creatures or wild beasts The Philosopher Apollonius Thyaneus beeing demaunded by the Emperour Domitian why hee kept not the common manner of feeding which cōsisted in the vsage of flesh but rather did eate rootes fruites such as the earth yeelded returned this answer All that the earth bringeth foorth vnto vs is sound and healthfull what neede haue I then to goe seeke after Foules in the soyle of the Riuer Phasis or the Francolines in Ionia for him with whom much better agrees as with Country Horace the Oliue gathered from the fat branches of trees or Sorrell growing in the field or Mallowes wholsome for wearied bodies Haruet pursueth to confute the alleaged Page 67. 68. 69. examples saying they are but fables that are reported of Serpents Dormise c. For as concerning Serpents who all the vvinter abide in their dennes they nourish thēselues with the earth Beares and Dormise make their prouision of victuals in Autumne whereon they liue like vnto the Ant the Camelion feedes himselfe with flies the Crocodile cannot liue long time out of the water ● De ge●es anim according to Aristotle That the Serpent nourisheth him selfe of the earth only the reason of the same Philosopher dooth repugne who saith that a mixed bodie cannot be nourished with one sole simple element whereto also the successe in things is cōformable For vvee haue many times noated that as among Fishes the great ones eate vp the smaller Frie the selfe same is in practise among the Vipers Adders Snakes such others Now that Serpents can liue verie long without any foode Aristotle Arist anl Lib. 8. cap 4. shewes the same by the experience of such as the Apothecaries doe ●eepe whereof wee haue spoken h●eretofore And as concerning that which is said to the Serpent in the third of Genesis Thou shalt eate earth all the dayes of thy lìfe this concerneth nothing at all our earthly Serpents but the auncient enemy to mankind whose sla●ish seruants doe eate the earth that is to say they can relish nothing but earthly things according as the learned Diuines haue expounded D. Aug● 〈◊〉 Gene. it Aristotle writes that the Dormouse in VVinter is not onely hid in the caues of the earth but also in the hollowes of Trees and that during this season he fattens by sleeping Haruet thinks that they eate the prouision they haue hidden labours himselfe against Aristotle saying that sleepe euacuates the body when as the ventricle is emptied by reason of the heate which euermore consumeth the moisture Lib. 5. Apho. 27. But behold heere the Aphorisme of Hippocrates which is flatly against him They saith Hippocrates which in the night are thirstie it is good for them to sleep euen then when they are very dry For sleepe aboue all things doth moisten the body with great store of pleasing not the bodie which is wholy emptie and dry but that which is filled with foode or with crude moisture the naturall facultie in this while is busying it selfe to her vttermost power for the concoction of the meates and the raw humours VVho wil doubt then that a slothfull creature full of cruditie may not fatten himselfe by sleeping Lib. 11. cap. pen. Plinie saith that it is better to make concoction in the time of sleepe for gathering corpulence that is to say for fatning of the bodie then for attayning to any strength therby And Martiall willing to waken those students which sleepe away as one saith the fat of the morning hath addressed these two verses to them Dormitis nimiū glives vitulique marini Nil mirum sivos crassa Minerua premit VVee haue seene many Beastes ● De temp vvhich at Spring-time hauing left their secret aboade are much fatter then the other because the time hath been very fauourable to them And Galen saith that vvomen are more fatte then men by reason that they are more cold and greater sitters in the house then men vsuallie are 8. Hist ani cap. 17. Aristotle approoueth by two reasons that Beares doe not eate any thing during the time of their winter retirement the one because they come not foorth at all the other in regard they seeme to haue their bellies restrict and theyr intestines emptie Haruet beats back the first because saith he they haue wherewith to feede on But to a beaste of such greatnesse what store I pray yee needes there of rootes apples or such like all those dayes all those monethes The second reason Aristotle iustifies the same by eye experience For one saith that their intestines by lack of eating close vp in such sort that they almost touch together And therefore when they come foorth they feed on a certaine hearbe called * Wake won Aron to vnlose their entrailes The seauen first dayes that they are hid in their Caues they be in such sorte ouercome with sleepe as although one smite vppon them 10Lib 1. Hist nat Chap. 36. Lib. 18. Hist Sep●en yet they awake not at all so saith Plinie and Olaus Then say they both they fatten woundrouslie by this heauie sleepe and principally by the sucking and licking of their right foote VVhich is to be vnderstood in this sorte that after they haue past fourteene dayes in sleepe they rise vppon their buttocks and liue by licking their fore-most feete vntill such time as Spring time comes then they issue foorth In regard of the males they are very fat but not the females because at this time they nourish their whelpes but no such masse or lumpe of white and deformed flesh which by little and little in licking they bring to a forme as ignorantly hath bin credited of antiquitie but a young little Beare well formed such as great Exero 6. 15. Scaliger witnesseth to haue bin not long since founde in the bellie of a she-Beare that one rent in pieces The same Scaliger first before Haruet declared that the Lord Iohn Exercit. 196. 4. des Landes when hee was in Syria bought a Cameleon it was noated that by prompt mooning of his tongue which he can cast and recast out of his mouth in one instant he tooke a Flye that was on his brest VVhich was newes to them who thought it only among all other beastes to liue without foode or drinking only to nourish himselfe by the ayre euermore fasting without enduring any languishment De pall as also Tertullian saith Neuerthelesse it is not altogether from the purpose in supposing that he should liue by the ayre because he hath bin seene to passe a whole yeare together without eating as the same Scaliger ●aith and that after hee hath yawnde or gapte and taken ayre he hath shut his iawes then his bellie became blowne full like a bladder of this ayrie substance There be some that say that turning himselfe to the Sunne he seemes to swallow in his beames and so pursues them all