nourished by blood attracted at the nauil because the fluxes ordinarie to women do cease when they become great and the infant drawes aboūdance of blood for his nourishment The superfluous blood is deuided into three parts of the very best purest part is the infant nourished in his mothers bellie the other part lesse pure is caried to the breasts and conuerted into milke the third and last part like slime in the bottome of a marish is discharged in the birth of the child The times of the infants beeing in the wombe are discerned in this sort and the bodies of male chyldren are euer more perfect then the female for the seede whereof the male is made is hotter then the other The first sixe dayes after conception the seede boileth resolueth and becommeth as an egge making three little bladders or purses as before wee haue declared Nine dayes following is the attractions of blood wherof are made the liuer and the hart and twelue dayes after the afore-said sixe and nine dayes is the liuer the hart and the braine to bee seene and discerned Then eyghteene dayes after are the other members formed these dayes nūbred together are fortie and fiue and then when the members are formed discerned the fruit begins to haue life for it hath som feeling wher vpon it is saide that about the fiue and fortieth day the soule is infused into the body Hipocrates giues a very good rule speaking in this manner The daies from the conception to the perfection intire forming of the members beeing doubled doe declare the time of the childs stirring and those dayes trebled doe shewe the day for his deliuerance So then if the infant haue his members and parts perfect the fiue fortieth day he will stir at ninetie dayes shal bee borne the ninth month This rule is ordinarie in male Chyldren but the female tarie longer It is as easie likewise to iudge howe much the power vegetatiue is necessary which preserues and maintaineth by his offices as vvell the whole frame as the singuler parts there-to belonging that is to say by nourishing and augmenting it maintaines the seueral parts and by generation preserues and supplies the state of kind Euery one ought to know thys reuerence these gifts of God in nature vsing them lawfully and to the benefit of humaine societie For it is no light offence to be excessiue and dissolute in these thinges wherein likewise if we keep not a meane and measure there dooth ensue horrible paines not onely temporal but also eternall Indeede Nature admonisheth vs to bee continent and if shee woulde not bee deformed in the beginning shee would haue no other power vsed in generation then is necessary but we destroy al by vaine lubricities inconstant inordinate meanes decaying Nature in her very selfe Ouer and beyonde this the dilligence arte and care which nature appointeth to engender preserue and perfect the infant in the wombe of his mother aduiseth vs to preserue and bee respectiue of kind It is then great inhumanitie rage and furie if one part do grow offensiue to another for we see by the archetecture of nature the fashion the seate the order and vse of euerie seuerall part that there was an infinite power in the Creator of thys frame and peece of workmanshippe by so great wisedome or dayned and compassed by vnexpressable goodnes liberally furnished and prouided of all thinges for norishing maintaining the same Doubtlesse whosoeuer sees not vnderstands these things hath lost the light of true sence and is more degenerate to humaine nature thē Nabuchadnezzer when hee became a bruite beast And in truth the order of these powers is worthy consideration for as hath beene said the power to nourish maintaines the distinct and singuler parts the power of augmentation giues them a iust quantitie that is to say greatnes largenes and thicknes the power to engender preserues supplies kinde I say in repeating it againe that this order cleerly shews vs that there is an eternall GOD who by his infinite power created these natures by his incōprehensible vvisedom assigned thē theyr offices and seperated theyr effects as we may behold that euery one begetteth a thing like to himselfe For these kindes are guarded in their cerkitude and by a certaine law and maner are these liuing creatures produced and not confusedly without counsell mingled confounded in their kindes We should consider and acknowledge God in nature reuerently we should esteeme the actions of nourishing giuing increase and supplying by generation as diuine gifts and graces the abuse whereof is punished by most horrible paines VVe see drunkennes licorish feeding grosse gurmandizing to bee the causes of murders circumuentions in iudgement trades traffiques and merchandises of beggeries and miserable ruine of goods and lands of wretched diseases and sicknesses as well corporall as spirituall As for lubricities and immoderate thefts we see the euils and inconueniences ensuing thereby to be great in greater persons then one woulde wish to see it wherat those of better vnderstanding receiue no mean discontentment The second power of the soule is called sensitiue it is that wherby wee discerne our seuerall actions and it is an excellent and necessarie benefite to man not only to search and seeke after his liuing a certaine place wherin to confine himselfe but likewise for many other offices requisite in humane societie Thys power is deuided into sences exteriour interiour The sences exteriour are fiue namely Sight Hearing Tasting Sent or Smelling and Touching these fiue sences are discerned by theyr offices seates or organes Sight is the sence whereby vvee beholde colours and the light which things are propper obiects to the sayd power and this perception is wrought by the meanes of certaine spirits comming from the braine by the optick nerues into the apple of the eye wherein there is a christaline humour which receiues as by a glasse or mirrour the kindes lusters of colours and likewise of the light We gather also hereby the greatnes figure number motion position of bodies yet not singulerly and properly so but likewise these things are known with and by helpe of the other sences Aristotle beeing demaunded considering we haue two eyes wherfore all thinges which we behold do not seem double to vs the aunswere he made thereto was thus That because the nerues of the eye are seated betweene the place of their originall and the eye where they meete together like the forke of a tree therfore the spirits vnited there together doe make the obiect seeme but one thing onely The interiour organs then of this power are the spirits assigned to that office and they are transported by the Opticke nerues into the eye whereof the exteriour is the eye This power serues vs to knowe the heauens they moue vs to vnderstand the power and wisedom of
almost is handled in euery tractate Yet we find the nice natures of some to be so scrupulous that when the liuer-veine of theyr corrupted opinions is but toucht a little not launced or let blood for the better safety of their health they fall into such extraordinarie fits or rather frenzies that no men are more condemned then they that can soonest cure them nor worse entreated then such as best loue them And what is the maine impediment in those teachie humorists but only a mighty assurance and ouer-weening of their own knowledge and skilfull reach in all thinges whatsouer whereas if theyr capacity of knowledge were brought to the true touch indeede it would euidently appeare that they know nothing at all at least not what they ought to know and would best of all become them to haue knovvledge of The ambitious man pretends to know what honour height of dignity is yet findes his knowledge to be meere ignorance vvhen the miserable downfall from his expectation teacheth him too late that a meane estate had beene much better The greedy scraping money-monger perswades himselfe that his knowledge in managing of worldly commodities and battering for best aduantage by bargayning is as much as is needfull and necessarie for him to be acquainted withall and that that is the onely reall substance of knowledge indeede but when he finds by som crosse change of the world as either losse at Sea abroade rapine of theeues at home or some other casualtie vvhereof there vvanteth no aboundance that this vvorldlie knowledge is indeede but witlesse folly then hee can cry out with the Philosopher that hee had much witte but no knovvledge The like might be said of the proude enuious wanton Epicure c. all of them coueting no other kinde of knowledge but what best fitteth agreeth with their sensuall appetites to whom I aunswer with that learned Father Saint Ambrose That it had beene much better for them not to haue knowne at all except they had attayned to true knowledge indeede Seneca tells vs that the looking Glasse was first made inuented for a man to come to the easier knovvledge of himselfe thereby Nowe albeit we may gather somwhat concerning our selues when we view our faces proportion and the bodies liniaments therein yet Socrates reached to a greater matter and applied this beholding of our selues in a Glasse to an euident enstruction of life and good behauiour For he would very often aduise his Schollers and follovvers to make a continuall vse of looking themselues in a glasse to the end that he who perceaued his shape to be comly and well beautified might thereby learne to shunne all turpitude in manners which would much deforme and blemish so goodly an appearance Moreouer hee gaue them this further admonition that vvhen any one did discern by the glasse some want eyther of apt forme or comlines in himselfe or any other impediment vvhich hee thought to be defectiue that his labour and care should be the more industriously applyed to recompence the lack of his outward wants and imperfections with the mindes inward vertues more splendant graces Contrariwise if the outward shape appeared Angell-like goodly to make the inward part thereto as beautifull in resemblance by auoyding all occasions that may deforme it Vpon consideration gentle Reader of that which hath been before alleaged happening so vvell on this excellent Treatise vvritten in French by Monsieur du Plessis an honorable Gentleman of the Kings Counsell and gouernour of his Crovvne and Kingdome of Nauarre being entituled The true knowledge of a mans owne selfe and therfore may the more aptly be compared to a Glasse that guides a man to the knowledge of himself I was the more desirous to bestow translation on it that it might passe abroade to generall benefit And so much the rather was I thereto induced because this Glasse hath a vvonderous difference from the other which but deliuer our outward shape and semblance onely For this discouers the inward parts of the bodie from the very houre of conception to the latest minute of life vvith the manner of nourishing encreasing and grovving to perfection and how the body naturally liueth by his power organes with euery sence nerue and faculty thereto belonging likewise how the soule hath her being in the body approouing the dignitie and immortalitie thereof My humble sute to thee in requitall of my labour and the inestimable benefitte thou mayst gaine heereby is that thou wouldst reade it with reuerence and discretion as a woorke not meete for euery immodest iudgment Let thy reuerence be to God who hath so miraculously wrought for thee and bestowed so many blessings on thee in Nature Let thy discretion guide thee step by step to a true and perfect knovvledge of thy selfe by shunning those corruptions and vices that blemish vvrong Nature and embracing those excellent prescriptions heerein inserted to preserue thee in a most tranquile happy condition Last of all for him that first in French vvrote it and my selfe that haue made it apt for thee in English we will refer our selues together to thine ovvne construction beeing loath to conceaue so vnkindlie of thee as for a good turne to looke for any other then kindnes at the least which if thou canst affoord vs it is all we desire and in trueth no lesse then wee haue well deserued Thine A. M. Errata FOr dogs read drugs page 1. line 6. For Genues read Gennes pa. 34. li. 11. For intestiues read intestines pa. 52. li. 2. For he read the. page 53. line 20. For cerkitude read certitude page 96. The true knovvledge of a mans owne selfe IF great excellent spirits tooke delight to know and vnderstand the nature of all kindes of Beastes trees hearbes dogges other things vvhich God by his power created by his wisedom gouernes maintaineth and in his liberal bounty hath ordained to our vse surely vvith farre greater reason vvee ought to take some paines to haue knovvledge of our own selues The knovvledge of a mans owne selfe auaileth not onely for preseruation of the bodies health but likewise to moderate the vehemēcie of inordinate affections which hinder and impeach the health of iudgement And although it bee a matter indeed very hard to expresse in regard of the excellencie inexplicable maiestie therein consisting agreeing with him that said Excellent actions are of great difficultie Yet for the profit and pleasure which may be gathered thereby my good will shall stretch foorth her vttermost abilitie Our neerest way then to attaine this intelligence is in speaking first of our chiefe principall part namely the soule The soule is a substance simple hauing continuall agitation in the naturall bodie possessed of parts capable to the actions thereof and albeit of herselfe shee haue powers and perfections yet it is so that while shee abideth within the bodie shee hath no vse vvithout her organes and those parts of the bodie
so is it also some-vvhat strong and yet therein is coldnes most For when the ayrie partes thereof are cast foorth it remaines earthie in some chillie humour Hence is it naturallie receiued that sharpest thinges doe giue most appetite because they deiect the superfluous humours gathered before together at the entrance of the ventricle onely by byting without any burning So doth Sorrel seem good for such as haue a Feauer not onely because it casts out discharges the ayrie superfluities but likewise by reason it moderates the heate chollerick The sauour called greene which setts the teeth an edge shuts vp and drawes backe the tongue Wherefore it hath the power to collect thicken and bind fast being of an earthy nature crude cold dry therefore it differs from the precedent sauour because the former is of a subtile nature and this other is thickning of such tast are Medlars and other greene fruites before they are come to theyr maturitie for whē they are ripe they haue a commixed sauour as mingled both vvith sweetnes greenenes There are other sauors besides these as that which is termed rude sharpe too that softly dries hardens the tongue yet neyther wrests nor binds it like the precedent taste in nature it is earthy massiue cold and dry neuerthelesse more hotte and moist then the other Galen saith that this rellish is good in wine for wines of this taste doe naturally shutte vp and dry the ventricle casting fumes of small heat vp to the braine The salt sauor makes not any retyring of the tongue but it whets it by washing and drying it for salt guardeth frō putrifactions because it thinneth and drieth the parts seuerally perfecting all the humidities wherfore salt hardneth soft flesh and softneth hard for as in the soft it consumeth all superfluitie of humour so in the harde it attenuates and softens the parts making the more mild and daintie beeing of an earthy nature thick hotte and dry Some things are said to be without sauour because in thē are not to be foūd any of these natures before expressed The sence of Touching is that whereby we discerne the foure chiefest qualities to wit heat cold drought and moistnes The organe of this is not in any sole or alone part of the body but is like a thin skinne or neruie caule which is spredde ouer the whole bodie vnder the vppermost skinne taking his originall from the braine and from the mouth of the chine bone in the backe The most subtile nerues doe make the most sensible parts as are those nerues that descend into the purse of the hart and to the ventricle The benefite of this sence is apparent for a man delights when hee is hotte to touch coole things the coldest parts of the body take pleasure in touching thinges that are warme The interiour sence is a power working by organes seated within the brows or forehead appointed for knowledge and vnderstanding excelling all the exteriour sences For if wee should apprehend onely the things which offer and present them selues before vs without discerning or making any iudgement of them it would profite vs but very little For what auailes it to looke on black and white not to discerne or seuerally distinguish them Therfore the sence interiour is very behouefull to make discretion and dijudication of things by their seuerall causes effects as the horse accustomed to passe by the way where hee hath once falne growes afraid of falling there againe this hath thē some power aboue the outwarde sences whereof we shal come to speake hereafter Aristotle nūbers the sences interiour to bee two to wit the Sence common and Memorie Galen puts another to these two called Cogitation so hee accounts thē to be three There be others that name fiue inward Sences to wit the Sence common which receiues the images and apparitions of thinges presented to the outward sence Secondly the sence Imaginatiue which discernes the actions of each one of the exteriour sences Thirdly the sence Estimatiue which by one thing iudgeth another as a horse when one strokes or clapps him conceiues that he takes pleasure in him The fourth sence is called Deliberation or Cogitation which gathers frō furthest off the causes of thinges these doe conferre and make iudgement after knowledge is receiued what difference and agreement hath beene betweene them which vertues and effects only they haue Our eternall GOD hath by his prouidēce enstamped in his creatures a moouing meruailous to search and seeke after thinges necessarie for conseruation of their liues and remedies likewise for their diseases as Serpents that seeke after Fennell for clearing of theyr eyes or young Asses that search for the hearbe Ceterach to allay theyr melanchollie The Serpent or Snake beeing willing to meet or company with the Fish called a Lamprey begins to hisse or whistle to procure her cōming and perceiuing that she comes to meet and bee sociable vvith him he casts his venim on the grauell as fearing to engender of her by venim or corruption but when he hath ended he returnes againe to seeke his venim which if hee finde not he dies with griefe for hauing lost his armes or weapons Now albeit that they doe these thinges naturally yet wee may notwithstāding iudge that they haue herein some kinde of deliberation as we may note for example in a dogge that knowes his owne maister amongst a huge croude of people A Foxe a Cat a Lyon and other beastes which haue been seene to doe admirable acts and as for Swallowes Bees although they performe very meruailous workes yet for all that they haue much lesse cogitation then they afore-named The fift interiour sence is Memory The organe of the sence cōmon is two ventricles at the doore or entrāce of the braine as much to say as vvhen the nerues of the sence exteriour doe carry their spirits in their concauities or ventricles then afterward do these spirits imprint or stampe the shapes and images of things in the braine and thus the sence interiour workes his actions It is certain that there be many powers in the inward sences for a man may loose memorie without any detriment to estimation moreouer when estimation is wounded thē medicine or remedie is applied to the forepart of the heade but when memory is weakened then helpe is giuen to the head behind Cogitation hath his organe in the midst of these two ventricles or concauities which are before in the head and this power is more excellent to some then others according to the better composing of their heads as wee see some more sudden and quick in inuenting any thing then others are Some also wil diuine iudge more certainly of a proposed case then others as Salomon so readily perceiued that the woman lyed who would haue the infant deuided in twaine and distributed
sence of Smelling is that wherby we distinguish sents and odours The organe of this sence is two little spungie teates and full of spirits which are seated beneath the forehead aboue the cōduit of the nostrils whence the substaunce of the braine conuerts to a little neruie skin but yet exceeding soft and verie tender by the closing pressure whereof all sents smells are apprehended Nor are the two nostrills the proper sence but onely doe serue to conuey the odour into this organe as is verie easie to be noated for we perceiue not at al anie odours or smels but only attract the ayre by the said nosthrils to the organe seated neere the braine to the end such gracious smells might recreate cherrish the braine Odour or sent is a certaine qualitie in a subtile and inuisible fume issuing frō commixed bodies wherewith the ayrie humiditie is mingled in an earthly nature abounding eyther more or lesse and is like a thing burnt or much dried as wee may gather by the wood of Iuniper Rosemarie others wheron it is said that the humour or moisture gouernes in the sauour the drinesse in the odour Thinges burnt that are moist in a mediocritie doe sauour well but such as are altogether dry haue no odour at all because in them both cold and drinesse are the reasons that they haue no sent And albeit that some colde things are odoriferous as bee Roses Violets Neuerthelesse by their odor they doe heate and vvarme sweetly This is the reason why in the East partes things of strong sauour doe most encrease because the coūtry is hot and likewise things exceedingly sweete haue the lesse sauour by reason they are fullest of humiditie Contrariwise those thinges which bee lesse strong yet burning are of the better sauour as Rosemary is good in odoure but very bitter in the taste The generall differences of odours are those that bee good odours which comes frō the sweetest parts and best digested hauing an ayrie nature and is a pleasing recreation to the braine And likewise bad odours which are those that be called stincking being a qualitie comming from the corrupt and putrified parts which is a poyson and hurt to the braine There be other differences of sent taken of sauours as is a burning and strong odour such as the sent of Garlick or Onions the sower sauour drawne from sharpnesse as the sent of vineger The meane vvhereby vvee discerne and iudge of these odours is the ayre for Fishes do sauour a smel or odour in the water as we beholde them to be sooner taken by the sent of some one baite then of another It is a thing very necessary to life as wel for recreating and delighting the braine by the receiuing and perception of kindliest best pleasing sauour◠as also for freeing and ridding by the nosthrils the superfluities of the braine The sence of Tasting is that whereby we discerne and rellish sauours the organe of this sence is a neruous skinne spred ouer the fleshe of the tongue which fleshe is full of pores slacke slow and spungy The selfe same skin is extended to the pallate and hath his originall of those nerues which discende by the pallate to the roote of the tongue giues the tongue his power to taste to discerne the foure chiefest qualities Now because the sayd flesh is full of spirit and humour the more easily is therin impressed the sauour of things The meanes of thys powers vse in his actions is the saide loose or slack flesh the spettle or moisture which is aboue it and therefore we see that such as haue an Ague find al things bitter for their spettle is bilious or hot as much to say as mingled with the chollerick humour The obiect of thys sence is sauour which is a certaine qualitie in the thing hauing more humiditie then drines vvhich is digested by the heat naturall There be many sorts of sauors which make very much for our further knowledge because they shewe and teach the diuers temperature and complexion of things and for whom they are meetest vvhich is a matter well worth the regarding and vnderstanding as wel for our ciuill regiment in dyet as for the remedie of diseases for as Galen saith it is necessary that our nouriture shoulde be sweet or prepared mingled with things that are pleasing and sweet The sauour that is sweet as of honnie or of sweet wine doth delight the tongue because such a sauour is ayrie agreeing with our fleshe and bloode proper also to nourishment temperate both in heate and drought for as is already sayd it is needfull that the nourishment be sweet or at least tempered with sweetnes because sweet viands drinks doe mollifie and fill the parts which are dry vacant But notwithstanding such things as are exceeding sweet as Suger and honie doe abounde in their ayrie heate and very easilie enflame and conuert into choller therefore such as vse Suger and honie too often or aboundantly it ingenders in thē strong choler putrifactions also onely by the abounding of humours The sauour which is neerest to this before named is the fat and marrovvie which is not so hott as the former such is the sauour of butter oyle and flesh A meane in vsage of thē is good for thinges which are ouer fattie do hurt much because they will floate vpō the stomacke offend and hinder digestion and also doe engender oppilations These two sauors are most agreeable to nature and delight the tast of a healthfull person For euen as the hand glads it selfe at the entrance into luke-warme water beeing made temperate in his heate so the taste delights it selfe in thinges sweet and fatty because they are indeed temperately hotte like vnto the blood and flesh also doe procure delectation in that they agree in temperature with nature The sauour which wee call bitter is properly contrarie to the sweete and is a sauour that frets makes hoarse and bites the tongue is of an earthy nature or complexion which beeing thick also hath naturally in it an excesse of heat in drines as is the taste of wormwood and Aloes and therefore thinges ouer bitter doe neuer nourish The sauour strong and ardent differs frō the bitter for not onely doth it wring byte and teare the tongue but also it burnes and chaps it which penetrates enters by heating and drying extreamely This sauour exceeds the bitter in hotnes and such is the taste of Pepper Ginger Sneesing-woorte Garlick and Onions There is a sauour called sower drawing on sharpnes which in returning backe becommeth cold whereby it flagges weakens the tongue much vvhich sauour is both colde dry neuerthelesse it exceedeth most in coldnes and such is the sauour of Sorrell The sauour of vineger is not altogether so for as it retaines some obscure and weak heat
placed that those before do cut the meat and those behind chewe prepare it for the passage so may we say of the mouth wherby the foode hath conuoy to the stomack being seated vnder the eyes and nostrills but the cōduit of offensiue superfluities is placed behinde and far from the seueral seates of the sences least it shoulde be any way hurtful vnto them These things which thou discernest to bee made by so great a prouidence whether doost thou attribute them to Fortune or to counsell and deliberation Aristo Assuredlie these thinges seeme to mee to bee the workmanship of a most wise Creator Socr. And the naturall great desire vvee haue to beget a continuation of linage as also of mothers to nourish their young chyldren when they become great a care for theyr liuing and then the mightie feare they haue of theyr death Ari. In sooth al these thinges are the workes of him who had a will that by counsel reason and deliberation his creatures shoulde bee made liuing hauing both sence and moouing Socra Dooth it appeare to thee that thou hast any discretion whereby thou makest apprehension or iudgment of these thinges Thou hast in thee a little portion of thys earth which thou seest to be so great a small quantitie of humour which is of so large aboūdance in the world nowe considering eyther of these thinges to be so great yet thou hast of eyther some smal portion and altogether being so assembled in thy body as thou couldest haue no vnderstāding at all except they were in this sort ordered These thinges I say being so great and in multitude infinite howe doost thou imagine but that they should be well ordained Arist. I can no way perceiue their ordenation as I behold the order of other workmēs labours Socr. Why euen so thou canst no way beholde thy soule which directs and gouerns at her pleasure all thy whole bodie yea and in such sort as thou mightest else say thou doost all thinges without counsell reason or deliberation but that onely raiseth regard of feare and trembling Arist. I vvoulde be lothe to neglect the Gods but doe holde and esteeme them so great as wee shoulde haue nothing els to do but to be reuerent onelie toward them Socra The greater then thou esteemest them to bee the more thou oughtest to honour them Arist. If I wist that they had any care of men I woulde adore them and neuer neglect them Socra VVhy howe canst thou thinke but that they haue care and regarde of vs seeing man is made onely aboue and beyond al other creatures to goe vpright to fore-see many thinges intended to him and to gouerne all other creatures vnder him hauing eyes eares and a mouth bestowed vpon him And though to some he haue giuen but feet as to Serpents yet to mā he hath giuē hands to garde himselfe from many outrages wherin we are more happy then other creatures And albeit other beastes haue tongues yet to man onely it is giuen to turne his tongue from one side of his mouth to the other thereby to forme an intelligible voyce to dispose and make known his thoughts to others Now not onely is this care taken of our bodies but much more of our inward spirits For where or when did any other creature euer thinke or consider that God was the Creator of the very best and greatest thinges Or what kinde else onely man excepted dyd euer or can giue honor to God or keep himselfe from cold heate famine thirst other inconueniences Or shun diuersitie of diseases Or by exercise gather strength ability and learning or retain longer and more faithfully what-soeuer is to be vnderstood Seemes it not then to thee that man onely is as a God amongst all other creatures more excellent and out-going them both in body and minde Vndoubtedly if man had had the body of an Oxe hee coulde not haue doone what soeuer he would such as haue hands without any other part of inward spirit haue somwhat to bee reckoned of much more then they that haue no hands at all But thou that hast handes and vnderstanding canst thou think that God hath not care and respect of thee Doost thou not think that the most auncient and wisest Citties are those that most dilligently carefully doe honour the Gods Learne learne my friend that thy soule gouerns thy body likewise that the good spirit which containeth all thinges directeth all thinges at his good pleasure Thinkest thou that thine owne eye can see many thinges farre off that Gods eye doth not discerne them altogether Or that thy minde may conceite at one instant what is doone in Athens Scicilie Egypt or elsewhere and the Diuine Spirit or minde dooth not know all things directly together Yes hold and beleeue it for most certaine that God sees heares regards and hath care of thee me all thinges else whatsoeuer together FINIS A Directorie for the Readers more easie and speedie apprehension of the speciall matters handled in this Treatise WHat benefit a man gaines by the knowledge of himselfe page 2. What the Soule is page 3 Of the vertues and powers in the soule page 4 Of nourishment and the manner of the bodies nourishment page 5 6. Of Choller Mellancholie phlegme page 8 Of the blood and how it is receiued page 9 Of three kindes of digestion to perfect nourishment page 11 That the inconvenience of the first digestion is not holpen by the other page 14 Some mens oppinion concerning the Soule 16 The hurt of intemperancie page 17 Sixe things not naturally in vs. page 18 The benefit of labour to the body page 19 The hurt of immoderat exercise to the body 21 Of sleepe how it benefits the body and helpes the powers of the soule page 22 24 How heat blood do work for the hart 24. Of dreames in sleepe their kindes causes examples page 31 32 33 34 c. Of the increase of nourishment when nature receiueth most substaunce to her selfe 38 39 How naturall heat groweth or decaieth in vs 41 Of death naturall and vnnaturall page 43 Of generation how the fruite is formed 44 Of the offices veines and arteries of the membrane page 46 47 How the nauill is made and in what time 48 Of the places for the liuer hart and braine 50 How the liuer is formed and what it is 50 How the bowels are fastened to the back 51 How Diaphragma is formed page 52 Of the back bones and forming of the hart 53 Of the harts nourishment page 54 That the hart is the beginner of vitall heat 55 How the lungs and lites are formed and consequently the bodies height page 57 Of the forming of the braine and skull of the head page 57 58 Of the marrow in the chine bone of the backe page 60 How the fruite is nourished in the wombe and the bloods deuision into 3. parts 60 61 62 How the power Vegetatiue nourisheth the body and
maintaineth kind page 64 Howe the order of the seuerall powers supplie theyr offices page 68 Of the sensitiue power beeing the soules second power page 71 Of the fiue exteriour sences and first how sight is wrought in vs. page 72 Of the inwarde organes of sight and what vse they serue vs to page 74 How sight hath his seate and what spirits giue life to the eye page 77 The maner how colours are truly discerned 80 The true capacitie of the eye in sight and benefits of that sence page 81 Of hearing and his organe page 82 What sound or noyse is of the meanes of apprehending it page 83 84 How our speech or voyce is formed 86 Of smelling by what organe it is apprehended page 89 What odour sent or smell is 90 Of tasting and his organe howe the tongue tastes with his meanes vse and obiect 94 95 Of the seuerall kindes of sauour what sauours best please the taste what most vrgeth appetite and of thinges without sauour page 96 97 98 99 c Of Touching his organe benefit 107 108 Of the inwarde sence his seate and necessarie vse page 108 109 Of the fiue inwarde sences their organes what they are how they help each other 110 c Of the braine in his diuersity of kindes 118 Of two kindes of appetence in the sences 119 Of the foure principall affections and theyr opposites both helping and hurting 122. c The organe of the appetente power and what it is page 133 Of the commaundements in both the Tables page 136 137 138 c Of the contrarietie difference amongst men page 41 Of two kindes of gouernment compulsion obedience page 143 144 That the will is the commaunder of the affections page 146 The reason of lawes deuision of possessions iustice in our dealings 149 150 151 How the lawe agrees with nature and in vvhat manner page 153 154 Of two kindes of moouing in the hart and the efficient causes thereof 155 156 157 Of the powers of nature answerable to the harts affections and their difference page 158 Of the hart with his helps and hurts 159 160. Of the soules societie with the body aunswerable to the humours page 162 Of the proper causes of our affections whence they take originall page 163 That natures corruption is the cause of our euill affections page 167 Of the diuine affections in our Sauiour page 168 169 170 The contrarietie of affections in Christians and Infidels page 170 171 Of Concupiscence and how it may bee vnderstood page 173 174 175. Of the cōtrary mouings of the hart wil. 176. Howe to come to the true knowledge of our selues page 178. Of the motiue power carrying the bodie from place to place page 180 That the soule is the cause of the bodies moouing eodem Two kinds of moouing and the power of eyther of them eodem Of a commixed power partly naturall partly voluntary page 181 Of the intellectuall power page 182 Howe action becoms appropriate to intellection and differs from the power sensitiue 183 Of the obiect of intellection his offices organes page 184 Of the two vnderstandings actiue and passiue page 186 The action and habitude guide the vnderstanding page 187 Of the speculatiue practiue knowledge 188 Of Reason the wills coniunction therewith page eodem Of the wills definition eodem Of the hurt of natures lacke of her primatiue condition page 189 Of the impediment and hinderances in our vnderstanding 190. How Gods image becommeth deformed in vs and what we ought to desire of him in repayring of our wants defects 190 191 192 Of the soules immortalitie and naturall reasons therefore alleaged page 193 194 That the soule consisteth no way of the elements page 195 What nature can doe notwithstanding her corruption page 196 Of mens carelesse regard of their soules immortalitie page 198 How God instructed the soules immortality frō the worlds beginning page 199 That our soules are spirits not to be ouer-come by death page 203. That the soule is to liue with Christ after death page 204 Of Paradise and what it signifieth page 205 Of the good Theefes sermon on the Crosse page eodem One part of the worlde refused the benefite of Christes death page 206 The condemnation of the wicked assurance of the elects saluation page 207 That the good theefe preached Gods glorie when the whole Church was silent and the Apostles stood dumbe 209 That the soule is a liuing spirit after the bodies death and no way consisteth of the bodyes temper page 212. FINIS The benefit of the knowledge of a mans owne selfe What the Soule is The vertues of the soule The powers in the soule Of nourishment The manner of the bodies nourishment Choller Melancholie Phlegme Of the blood Three kinds of digestion to perfect nourishmēt Natures instruction concerning our gifts graces 1. Cor 12. The inconuenience of the first digestion not holpen by the other The oppinion of som concerning the soule The hurt of intemperancie Herac. Ephe. Salomon Sixe things not naturallie in vs. The benefit of labour The hurt of immoderate exercise The benefit of sleepe How sleepe profits the powers of the Soule How heate and blood worke for the hart An excellent comparison Three duties needfull in a Prince or Ruler Conclusion concerning sleepe The power appetente The power Intellectiue An apt comparison Concerning dreames in sleepe Diuers kinds of dreames Example of dreames the causes being euident When the cause of dreames is in vs. Dreames fore-telling things to ensue Examples concerning dreames Diuine dreames or inspirations Deuillish dreames The hurt of intemperance Encrease of nourishment When Nature receaueth most substance to her selfe Example how the body is increased When naturall heate decayeth in vs. Example conceruing our life Death naturall according to Aristotle Death vnnaturall occasioned by many causes in our selues Concerning generation Howe the fruite is formed at the first The offices of the membrane Of the veines and arteries of the membrane Howe the nauill is made in what time The places for the liuer hart and braine How the liuer is formed and what it is How the bowels are fastned to the backe How Diaphragma is formed Of the back bones The forming of the hart The harts nourishmēt A comparison worth the noting The hart is the beginner of heat vitall Howe the lungs and lites are formed cōsequently the height of the body The forming of the braine The skul of the head The nerues are bred in the braine as the veines in the liuer The marrow in the chine bone of the back Howe the fruit is nourished in the wombe The deuision of the blood into three parts and to what vses Male chyldren more perfect then female An admirable secret worthy with great reuerence to be regarded Hipocrates rule frō the time of cōception to deliuerance Of the power Vegetatiue and how it nourisheth and increaseth the body as also maintaineth