that differing Faculties should exist in the same Part of the Subject I confess indeed that many times one of the Faculties is deprav'd without any harm to the other for there is in Galen an excellent Story of Theophilas who believ'd that the Musicians were playing by his Bed-side and order'd them to be put out of the Room tho otherwise he talk'd rationally enough so that there the Imagination was only deprav'd There is another Story of a Lunatic who having made fast his doors brought several Dishes to the Window which he call'd by several Names asking every one that pass'd by whether they did command him to throw them away Here the Reason was out of order Another Story we find in Thueydides of many that while the Pestilence raged in Greece were so forgetful of every thing that they neither knew their own Parents nor Acquaintance Here the Memory was only deprav'd But that proceeded from the various Constitution of the Body for the Soul being pure and without mixture according to the variety of the Temperament and structure of the Instruments cannot every where operate alike nor has an equal power in all things Some we observe by Nature excelling in Wit and Imagination tho of shallow Memories and Reason others that have great Memories without Reason or Judgment others to have a solid and natural Judgment whose Imagination is defective and Memory but small so that it is no wonder to see some whose Imagination is disorder'd with a Delirium their Memory and Reason untouch'd for the stronger Faculty more powerfully resists external Injuries the weaker more easily yields As therefore in one and the same Particle there are various natural Facuities the attractive retentive concretive and expulsive of which one is frequently disturb'd the other remaining sound and unhurt and yet no Physician will affirm them to be in several Seats the same with Galen I conclude as to the Principal Faculties Nevertheless the Arabians urge that Imagination is in the foremost Reason in the middle and Memory in the hinder Ventricles of the Brain upon an Inference drawn from thence That the foremost part of the Brain is softest and more fit to receive Idea's the hinder part harder and more proper to retain the Notions receiv'd But I deny the Consequence for what has been already said yet grant withal that the Principal Functions are more sudden in their Actions in the foremost Part of the Brain in the hinder Part more perfect because the one is harder the other softer as we see that if the whole substance of the Brain be somewhat dry the Memory prevails if moist the Imagination if temperate the Judgment The followers of the Arabians also further object by the Testimony even of Galen himself that there are several Cells the one more noble then another as being the Seats of the more noble Faculties But Galen prefers the hindmost Ventricle before the rest not that the Memory is there seated the Reason in the middle the Imagination in the foremost but because the Imagination and Reason are more imperfect in the foremost the Memory more perfect in the middle most perfect behind because there the Animal Spirit is brought to its Perfection They add that Galen the Imagination being deprav'd apply'd Topic Remedies to the fore-part of the Head as being the Seat of the Fancy But they do not observe that Galen took the same course in all Affections of the Brain as in Drowsiness the Apoplexy Phrensies and Melancholy not that the Seats of the Faculties were various but to the end the force of the Medecine might penetrate more swiftly to the innermost Parts of the Brain by reason of the thinness of the Scull and the Coronal Closure D. Most learnedly have you refuted the false Opinion of the Arabians concerning the Seat of the Principal Faculties Let us proceed to the Assistant Faculties What is the sensible Faculty C. It is that which from the Brain conveighs through the Nerves Sense into the whole Body by degrees D. What is Sense C. Here it is taken Metonymically for the Act of feeling but properly is a Faculty diffus'd by the Animal Spirit the sensitive Organ interceding by which things sensible are perceiv'd D. Of how many sorts is Sense C. Twofold Interior and Exterior D. Which is the Interior Sense C. It is that which distinguishes the Objects of the several Exterior Senses It is commonly call'd Common Sense for that all the External Senses are seated round about it into whose Organs the Branches of the Nerves are disperst by which the Soul powrs forth her Efficacy the Primary Sense as King and Judge has his Seat in the Body of the Brain from whence as from a Turret it contemplates all Idea's of things brought from without by the Administring senses and observes all the Actions of the Senses Galen comprehends the Imagination under common Sense D. How many are the Exterior Senses C. Five Seeing Hearing Smelling Tasting Feeling D. What is Sight C. A Sense seated in the Eyes which receives Colours through a Medium truly conspicuous D. What the Hearing C. A Sense seated in the Ears perceiving Sounds D. What is Smelling C. A Sense perceiving Scents convey'd through the Nostrils D. What is Tasting C. A Sense residing in the Tongue which judges of the several Tasts and Savors of things D. What is Feeling C. A Sense which being confin'd to no proper Organ but equally diffus'd over all the Body by the help of the Nerves observes all tangible Qualities and their Differences as Heat Cold Moisture Driness Hardness Softness Roughness Smoothness c. D. What is the moving Faculty C. It is that which gives motion to the Body by the assistance of the Muscles at the command of the Will D. Thus far of the Animal Faculty What is the Vital Faculty C. It is that which begets the Vital Faculty in the Heart and diffuses it every way through the Arteries for the preservation of Life from whence it derives its Appellation D. What is Life C. Life is the continuance of the Natural Heat glowing in the Primogeneal Moisture as Death is the extinction of that Vital Heat By Aristotle Life is sometimes defin'd The Continuance of the Vegetable Soul in the Body sometimes the Energy of an enliven'd Body By others sometimes it is said to be the Union of the Soul with the Body sometimes the continuance of a Body enlivened to the Term that it ceases to be as Death is defin'd to be sometimes the separation of the Soul from the Organic Body sometimes the substantial Corruption of the enliven'd Body D. How many Faculties are subservient to the Vital Faculty C. Two Respiration and Beating of the Pulses because the Vital Spirit is bred and distributed by the Assistance of Respiration and the Pulses But as Respiration consists of Inspiration and Expiration so the Pulse by Dilatation and Contraction D. Does not the Irascible Faculty by the Philosophers plac'd in the Heart belong to the
living Creatures are subjected to the Empire of the Soul and brought under its government and power Moreover by means of them the corporeal substance coheres with the incorporeal whereby it comes to pass that they are as it were the Bands that tie both Soul and Body together D. What is a Spirit C. A Spirit is an Airy thin transparent Substance the seat of natural Heat the Vehicle of the Faculties and the first Instrument that sets the Functions at work D. How many sorts of Spirits are there C. Two the one innate and the other infus'd D. What is the innate C. That which was ingrafted into the several Similar Parts by the first Beginnings of Generation the foundation of which is the Radical Moisture D. Which is the infus'd C. That which flows in from elsewhere and cherishes and preserves the innate every where conveighing Faculty and Heat to enable the Functions in their several Duties D. Of how many sorts is it C. Threefold Animal Vital and Natural D. What is the Animal Spirit C. A Spirit begat in the Ventricles of the Brain of Vital Spirit and inspir'd Air whence being distributed through the moving and sensitive Nerves it renders all the Parts of the Body capable of Sence and Motion D. What is the Vital Spirit C. That which is bred in the left part of the Heart of the natural Spirit and the Air suckt in by the Lungs whence it is convey'd through the Arteries to every part to cherish the inbred Spirit corroborate the natural Heat and restore strength D. What is the Natural Heat C. That which proceeding from the Liver is diffus'd together with the Bloud through all the Veins the Cause of Generation Nourishment and Growth Of the Faculties D. Thus far we have discours'd of the Parts both Solid and Fluid of Human Bodies let us say something concerning the Faculties and Functions of the Soul Give me then the Definition of a Soul C. A Soul is the form of a Living Body By Aristotle it is defin'd the Entelechy of a Natural Organic Body potentially having Life D. What is meant by Entelechia C. Some interpret the Word to be the gaining of Perfection others the Act of Perfection but the latter Interpretation does not please me for the Soul is not an Act but the Efficient Cause of the Act. And thus Life is the Act of the Soul not the Soul it self D. Seeing then we are come to the consideration of Man I would have thee explain what the Soul of Man is C. It is that which gives him Vegetal Sensual and Intellectual Life By Aristotle it is defin'd to be the Beginning of Living Perceiving and Understanding By others the first Cause of all the Functions of our Body for the performance of which it is endued with a manifold Ability or Faculty D. What is Faculty C. It is the inbred power of the Soul of which she makes use for the producing of Actions By Galen it is defin'd The Efficient Cause of Actions and is therefore a Faculty because whatever it does it is able to do so that under the Word Faculty is comprehended that which has a Power to act D. Why does Galen refer the Cause of Action to Temperament C. Because Temperament is the Cause why the Soul performs her Actions without which she could not Therefore sayes Galen in his Book of Conjecturing by the Pulses The Soul is seated in the commodious Temperament of the several Parts for that then every Part performs with vigor its proper Office when in best Temper On the other side it acts amiss and feebly when it is out of Temper D. Then the Soul it seems flows from Temperament unless you take the Soul to be Temperament it self C. I do not believe the Soul to be Temperament because the Soul is a Substance but Temperament is only an Accident But I believe that Faculty flows from both from the Soul as from the Essential Form which is the first and chief Cause of all those Actions which we daily perform from Temperament as from the accidental form which is the assisting Cause without whose aid Souls cannot produce Actions D. How many sorts of Faculties are there C. The Essence of the Soul is purely uncompounded because there is but one form of one Body but Faculty by the Physicians is said to be threefold Animal Vital and Natural D. Nature the Architectress of the Body when she first begins to raise the Frame bequeaths several Faculties to the single Parts for the preservation of the whole therefore there are as many Faculties of the Soul as Parts of the Body C. The Parts of the Body are endued every one with their proper Faculties on purpose to serve the whole with so many Actions which it cannot want so that the number of Faculties and Organic Parts must be equal But as the Parts so the Faculties are contain'd under three Principal Kinds Animal Vital and Natural D. What is the Animal Faculty C. It is that which is only enjoy'd by Animals from whence it derives its Name D. Of how many sorts is the Animal Faculty C. The Animal Faculty is threefold Principal perceiving and moving D. Which is the Principal Faculty C. That which resides only in the Brain and in no other of the Organs D. Of how many sorts is it C. By Galen it it is said to be threefold Imagination Ratiocination and Memory But the first and last are referred only to the interior Sense by those to whom the Understanding only proper to Man seems worthy the name of Principal D. What is Imagination C. It is that which receives and apprehends the Images and Idea's of things objected to it and accepted by the Senses out of which being for the most part mixt and confus'd it produces and forms many things which before fell not under the power of the senses D. What is Ratiocination C. The Mind is that with which Man endu'd excels all other Creatures by whose assistance it understands and knows things incorporeal and forms abstracted from all Matter drawing universal Notions of things sometimes out of one sometimes out of another D. What is Memory C. It is that which stores and lays up within it self the forms and Images of Things represented by the Phansie and recall'd to the judgment of Reason D. Where are the Principal Faculties of the Soul lodg'd C. The Arabians lodge the Imagination in the foremost Ventricles of the Brain Reason in the middle and Memory in the hindermost but the Grecks deny them to be confin'd to places affirming them to be diffus'd through all the corners and over all the substance of the Brain D. What think you of this Controversie C. I do not like the Opinion of the Arabians though grounded upon probable Arguments Avicen and Averroes endeavour to demonstrate that the Faculties have their distinct Seats from hence because that one of them sometimes is deprav'd without any hurt to the other concluding thence the improbability
Vital C. Because the Irascible Faculty is that by which the Heart is mov'd to prosecute that which is good as to avoid that which is evil for the preservation of Life not only that but the Concupiscible Faculty by which the Heart is mov'd to embrace that which is good is also to be referr'd to the Vital Faculty D. But Galen and Hippocrates as they assign the irascible Faculty to the Heart so they appropriate the concupiscible to the Liver C. Galen there by the concupiscible Faculty does not mean that Desire by which a man is carry'd with apprehension toward the Object but the natural Appetite after Nourishment which tho it be fix'd in every part yet he ascribes it to the Liver as being the particular place where the Bloud is made D. What is the Natural Faculty C. That which being convey'd from the Liver through the Veins affords Nourishment to all Parts of the Body D. Of how many sorts is it C. Three That which nourishes that which causes growth and the generative Faculty D. What is the Nourishing Faculty D. That which converts and assimilates the receiv'd Nourishment to the substance of the body It also restores the continual decays of the body and remains to the last day of Life D. How many Faculties are subservient to the Nourishing Faculty C. Four The Attractive Retentive Concording and Expulsive D. What is the Attractive C. That which covets and draws to every Part convenient Moisture D. What is the Retentive C. That which retains the attracted Nourishment till the Altering Faculty have chang'd it into the Nature of that Part which it is design'd to nourish D. What is the Concoctive Faculty C. That which alters the attracted and retain'd Nourishment changes concocts it applies and assimilates it to the Part which is to be nourished D. What is the Expulsive C. That which separates and expels that which is not proper for Nourishment or superfluous D. What is the Increasing Faculty C. That which extends and enlarges the body till the time appointed by Nature D. What is the Generative Faculty C. That which begets its own like But that is not simple but compounded of two Faculties D. Which are those C. The Changing and Forming Faculty D. What is the Changing Faculty C. That which changes the first Substance out of which Generation is made and converts it into that proper and convenienter Matter which is to be generated D. What is the Forming Faculty C. That which makes the Form agreeable to the whole and every Part of the body D. Thus far of the Animal Vital and Natural Faculties But is the mutual consent of all requir'd C. They are so far conjoyn'd by mutual Consent saith Fernelius that every one singly subsists by the help of the rest The Vital perfects the rest and sets them at work and is by them assisted by mutual Kindnesses The Natural affords it food the Animal by the motion of the Breast and Lungs is the Cause of Nourishment and Refrigerarion To the Animal the other two afford Matter and the Vital running through the Arteries preserves and increases it which always her self stands in need of the Animal D. Which by mutual Consent of Authors is the agreed Order of the Faculties C. By the order of Procreation the Natural is first then the Vital and the Animal last But in order of Excellency the Animal precedes then the Vital and lastly the Natural But as to the Necessity of Life and Action the Vital is the first of all then the Natural and last of all the Animal Of the Action D. After the Faculties follow the Actions What is an Action C. An Action is a Motion proceeding a Faculty sometimes from the Greek call'd Energy from the Latins Function or Operation D. How is Function divided C. As Faculty is threefold so is Function Animal Vital and Natural D. But Galen allows but two sorts of Functions Animal and Natural Of Actions saies he there are two primary Differences for some are the Actions of the Soul and others of Nature therefore the first are call'd Animal and the second Natural C. I Answer That in that place Galen comprehends the Vital under the Animal Functions D. How do the Intellectual Actions differ from the Sensible C. There is this particular difference between them That the Sensible Actions have every one their particular Organs by which they are committed Sight the Eye Hearing the Ear the Action of Smelling the Nose Tast the Tongue Feeling the Skin But Intellectual Actions want the help of no Corporeal Organ because they are not capable of Corporeity D. As if the Brain were not the Organ of the Functions of the Mind whose Temperament is so necessary for the true performances of Understanding Cogitation and Ratiocination that that being once deprav'd Phrensie follows C. I grant the Brain to be the Organ of Imagination which contains the Idea's of Corporeal things but not of the Mind only so far as that it cannot operate in the Body without the help of sensible Idea's D. How are voluntary Actions divided C. They are twofold some are continually free others subject to the Affections of the Body D. Which are altogether free C. Those which we do perpetually when and as often as we please without any impediment as Speaking and Walking D. Which are subject to the Affections of the Body C. Such as are not perpetual but at certain times as the Necessities of the Body require as making Water and Easement of the Belly D. How are the Vital Functions distinguished C. Of the Vital Actions the one is the principal which is the work of making the Vital Spirit two Ministerial as Respiration and the beating of the Pulses Under the Pulsatii Actions are comprehended the Motions of the heart proceeding from the irascible and concupiscible Faculties From the one Gladness Hope Love which dilate the Heart as embracing the Object of Good From the other Sadness Fear Hatred by which the Heart is contracted troubled and oppress'd as avoiding the evil Object D. Is Respiration an Animal or Natural Action C. It is a voluntary Action being made by the help of the Muscles contracting and dilating the Breast but not altogether free because it is done upon Necessity Others believe Respito be a mixt Action partly Animal in respect of the Organs partly Natural as depending upon the motion of the Heart which is Natural and because it never ceases whether we sleep or wake when all the Animal Actions cease in Sleep D. Is the Pulse an Animal or Natural Motion C. The Pulse neither depends upon the Will nor Nature simply but upon the Vital Faculty of the Soul which is Natural Not upon the Will because we cannot make this motion nor stop it at our own pleasures Not simply upon Nature for nothing moves in a living Body but the Soul for otherwise there would be more then one form The Soul is of an Animal Nature which to preserve its Union
with the Body moves the Heart concocts in the Stomach and Liver and performs all the other Offices of Life Therefore the Pulse is a Natural motion of the Heart proceeding from the Natural Faculty of the Soul which is not voluntary but vital D. How many Actions proceed from the Natural Faculty C. The Nutritive increasing and generative Faculties D. What is Nutrition C. Nutrition is the conversion of the receiv'd Aliment into the substance of the Body D. How is Nutrition brought to pass C. That same Juice which being to nourish every part of the Body falls from the Vessels is first dispers'd into every part then apply'd and agglutinated and after that assimilated so that Nutrition is a perfect Assimilation but that Assimilation may be brought to pass Agglutination must precede and before that Application D. Which are the Assistants of Nutrition C. Attraction Retention Concoction and Expulsion D. How are these Actions brought to perfection C. They are all except Concoction brought to perfection by the help of the Fibres Attraction by the aid of the streight Fibres Retention of the oblique and Expulsion by the assistance of the transverse For as the Muicles contracted at our will and pleasure and as it were reduc'd to their Original cause Motion so it happens to the Natural Instruments that by the streight fibres through the only instinct of Nature contracted the Nourishment is attracted by the transverse fibres contracted whatever lay in the more roomy space is by that contraction expell'd But because the oblique fibres being stretch'd forth admit neither of a shorter or narrower capacity Nature observing a kind of equality and constancy they contain every thing and neither attract nor expel D. How is Concoction perfected C. By the innate Heat alone D. How many sorts of Concoction can you reckon C. Three The first in the Stomach the second in the Liver and the third in the several Parts D. What is Increasing C. It is the enlargement of the several Parts into length breadth and depth D. What is Generation C. It is the Production of a new substance therefore it is not a simple action of Nature but compounded of Mutation and Formation By these two Actions all Generation is brought to perfection For when any substance is changed into another it suffers a mutation of its proper Essence as when out of the procreative Seed and Bloud a Bone or a Nerve or any other Part is generated being withall fashion'd into the shape agreeable to Nature But this Function then chiefly acts it part when the Birth lies in the Womb. The Dean's Judgment of the Candidate's Merit In this Physiological Examination Candidate Thou hast given us such a Specimen of thy Learning and Industry that if thou answer'st my Fellow-Collegiates that are to dispute with thee so accurately and acutely as to the other Parts of Physic I judge thee worthy Apollo's Lawrel THE SECOND DISPUTATION Of Things not Natural in the Vse of which that Part of Physic which concerns the Method of preserving Health consists Doctor HAving made and Explanation of Natural Things we are now to proceed to things not Natural What are Things not Natural Cand. Such as preserve the Natural Constitution of Man D. Why are they so call'd C. Because they are not of the Nature of Man nor against his Nature D. How many things not Natural are there C. Six in Number The ambient Air Meat and Drink Sleep and Waking Motion and Rest Expulsion and Retention and the Passions of the Mind in the true Use of which consists the Method of Preserving Health D. Are they all necessary to the Preservation of Man's Body C. So necessary that without the use of every one Human Life cannot subsist For in regard there is a continual waste of our threefold substance by the innate Heat there is a necessity of restoring the spirituous by Air of the solid by Meat and of the humid by Drink Sleep is also necessary for the Concoction of Nutriment and to reinforce the wasted Spirits It is necessary we should wake that the functions of the Soul may have liberty to act Exercise is necessary to excite the Natural Heat Alternate Rest is requisite to relieve the Members weary'd by Labour And in regard that Nature is not able to convert all the Nourishment we receive into the substance of the Body is is but necessary that the Excrements should be expell'd And the Passions of the Mind cannot be avoyded in regard of the Objects Good and Evil. D. Wherein consists the Method of preserving Health C. In the convenient Quality Quantity Manner and Time of using the several things not Natural Of the Ambient Air. D. What Air is to be chosen to preserve a sound Health C. Such an Air as is neither too fat nor thick nor misty by reason of adjoyning Lakes or Rivers but thin and serene neither over-hot nor over-moist nor over-cold nor over-dry but temperate not infected with the exhalations of standing Waters common Sewers nor Church-Yards nor defil'd with Dunghils or the corruption and stench of things either superior or inferior nor in a Vally surrounded with high Mountains or in any hollow place where the Wind has no power D. How much Air is requisite for a man to draw C. Strong People the more Breath they fetch the better they are in health but for weak Persons and such are newly recover'd from Sickness to remove out of a close into a free and open Air is dangerous D. How are they then to order themselves in the use of Air C. They must by degrees and insensisibly accustom themselves to a more free and plentiful Air. D. When may they most safely oppose themselves to a freer Air C. Upon serene days when the Air is neither too hot with the Sun-Beams nor over-cold and the Wind is not too high Of Meat and Drink D. What sort of Meat is to be made choice of for the preservation of Health C. That which consists of good Juice easie of Digestion and which contains the least Excrement On the other side Meat whose Juice is evil hard of concoction and abounding with excrement is to be avoided D. What Meat is that which affords good Juice C. That which is neither hotter nor colder nor drier nor moister then it should be but temperate neither too glutinous nor too thin for such food breeds Blood of a laudable temperature and consistence neither too thick nor too serous D. How much food is to be taken C. So much as may suffice to restore the wasted substance of the Body therefore they who abound with natural heat and use much exercise because they make a great waste of their substance need a larger supply of food On the other side they whose natural heat is weak and live at ease ought to be moderate in eating and the more plain and simple the Diet is so much the more familiar to Nature And as Sobriety is most wholesom so plenty and
effeminate it nourishes the Brain and other cold and moist parts of the Body wherein it chiefly differs from the Excrementitious D. What is the Excrementitious Flegm C. The Serous or Whey-like superfluity which the Kidneys separate from the Bloud and conveigh to the Bladder through the Vreters where it is called Urine D. At what Age is Flegm most redundant C. Flegm abounds most in old Age by reason of the decay of the Natural Heat D. When does it most abound in the Body C. The Winter fills the Body with Flegm by reason of the great plenty of Rain and the length of the Nights as Hippocrates declares A moist Constitution of the Air works also the same Effect for the moisture of the ambient Air increases flegmatic Humors and begets a great many watery superfluities D. Which are accounted the secondary Humors C. Such as derive their Original from the former in any part of the Body where they are more exactly prepar'd by the last concoction from whence two manifest Excrements proceed Sweat and Ordure besides what goes forth by insensible Transpiration D. How many are the secondary Humors C. They are reck'nd to be in number four according to the diversity of those Alterations which they undergo while they are prepar'd for the nourishment of every part The first is that which is contain'd in the small Veins thence ready to empty it self into the vacant spaces The second that which being diffus'd into the substance of the Part penetrates it like a kind of Dew The third that which gathering about the Hair sticks to it And the last is a thickn'd Liquor that sticks in such a manner to the Fibres that it seems to be chang'd into the substance of a Similar Part. And thus the Humors through the variety of their Alteration at length change into the Nature of the Body D. Think'st thou the Humors constituting the Nature of the Body to be perpetually Natural C. Not so for as when the Humors observe their Mixture and Temper they are natural so when they fall from their equal Constitution they become devious and wanderers from Nature Whence it happens that Bodies are sometimes sound sometimes sick according to that of Hippocrates containing in it self Bloud and Flegm black and yellow Melancholy by which the Nature of the Body is constituted and by means of which it is either sick or well for by the benefit of these it is in health when they answer one to another in reference to Temperament in Quantity and Quality and in reference to Mixture when they are mix'd and not separated one from the other But the Body is sick through the ill operation of these when in reference to Temperament one abounds the other is defective in Quality or when in Quality when the faculty of the one is more intense of the other more remiss Or else in reference to Mixture when one Humour separates from the rest of the Mass for when one Humour is separated from the rest of the Mass there must of necessity be some Distemper in that part from whence the Humour is departed contrary to Nature or in that part where it overflows contrary to Nature which Humour departing from the rest if it be expell'd without the Body begets a simple Disease but if it remain within the Body it will cause a double Distemper in that Part which it has left through Evacuation and in the Part where it abounds by Repletion D. How does the Blood deviate from the Rule of Nature C. When it grows corrupt that is when the thinner portion of it turns to yellow the thicker to black Choler by which it becomes fuller of Choler and Melancholy Or if it be vitiated by other Humors which flow into the Veins from the Bag of the Gall or any other Parts D. How does Choler deviate from Nature C. When either within or without the Veins it changes its Nature D. How many sorts of Choler are bred in the Veins contrary to Nature C. Three sorts the pale the yolk-colour'd and the black D. How does Choler become pale C. By the mixture of the serous Humour D. How of the colour of the Yolk of an Egg C. It is compounded of yellow and pale while the Acrimony of the Unnatural Heat is boyl'd up as it were to a Consistency so that of a thin it becomes a thick substance and the colour of it is likewise heightn'd resembling the colour of a raw yolk of an Egg. D. How does black Choler depart from its natural course C. Black Choler is made of the Vitelline by the extremity of Heat and Burning D. How many sorts of Choler are bred out of the Veins contrary to Nature C. Three sorts the Leek-colour'd the Rust-colour'd and the Woad-colour'd D. What is the Matter which compounds them C. They are generated chiefly in the Stomach of Meats that are of vicious and evil Juice and the Vitelline Choler poured forth into the Stomach is frequently chang'd into one or other of these contracting a change of colour from the coldness of the Place D. What causes the Effects of Melancholy against Nature C. When the MeIancholic Humor by extremity of Heat is as it were burnt to ashes so that it becomes sharp and biting differing from the Melancholic Juice as burnt Lees from not burnt This sort of Melancholy is call'd Black Choler and Black-choleric Humor D. What causes in Flegm its contra-natural Effects C. When it is corrupted either in the Veins or without the Veins D. How many sorts of Flegm are bred in the Veins against Nature C. Two sorts Acid and Salt D. What is the Acid C. That which is chiefly raw and crude which besides the first and imperfect Alteration in the Stomach has had no other Concoction D. How comes Flegm to be salt C. By the corruption of sweet Flegm through the mixture of the serous Humour D. How many sorts of Flegm are bred without the Veins C. Four sorts the Watery the Snotty the Glassy and the Pargetty D. What is the Watery C. That which is so thin that it distils from the Nostrils or falls from the Brains upon the lower parts like Water D. What is the Mucous C. That which by the heat of the Parts is thicken'd into the substance of Snot D. What is the Vitrous or Glassy C. That which in colour and substance is like melted Glass thicker and colder then the Snotty D. What the Pargetty C. That which at length becomes as thick and hard as Parget such as is sometimes seen in the Joynts in which after preceding thinner distillation and dissolutions of the thinner part of the Matter at last appears a piece of Flegm hardn'd like a Pumice-Stone Of the Spirits D. Leaving the Humors let us proceed to the Spirits Why are they call'd Impulsive by Hippocrates C. Because that by their means the Corporeal Bulks of Living Creatures are mov'd perceive live and subsist even by their aid the dull and heavy bodies of