the measure and proportion of mans body for as the body of a man is in length three hundred minutes in bredth fifty in heighth thirtie so the length of the Arke was three hundred cubites the bredth fifty and the heighth thirtie Moreouer in this proportion of his parts you shall finde both a circular figure which is of all other the most perfect and also a square which in the rest of the creatures you shall The circular and square figure appearing in Mans body not obserue For the Nauell being placed in the middle of the whole bodye and as it were in the centre if you lay a man vpon his back and as much as may be labour to spred both his hands and feete and keeping one end of the Compasse vnmooued and set vppon his nauill doe turne about the other end you shall come vnto both the thumbes toes of the feete and the middle finger of the handes and if in any part this proportion fayle you may immagine there is a defect in that part Also if you conceiue a measure betweene the feete spread abroad and likewise betweene the hande and the foote on either side you shal haue a perfect quadrate drawne and portrayed within a circle And this is the true quadrature of the circle not those immaginary lines whereof Archimedes wrote and which Archimedes quadrature of the circle found in mans body haue troubled the heades of all our Mathematicians for many ages when as euerie one might haue found it in himselfe These be excellent things which we haue obserued touching the figure and frame of mans body the temperature thereof and the proportion of the parts but this last exceedeth all admiration that in it selfe alone it should containe all whatsoeuer this whole world in his large and spacious bosome doth comprehend so as it 4. Man containeth in himselfe althings in the whole world may worthily be called a Litle world and the patterne and Epitome of the whole vniuerse The ancient Magitians for so naturall Philosophers were of olde tearmed as also the great wise Priests of the Egyptians did make of this whole vniuerse three parts the one vppermost or superiour which they tearmed the intellectuall and Angelical part the seate Three partes of the world of the Intelligentiae so they called the Spirits which by tradition from the Hebrues they vnderstood were in the heauen by whose direction and command the inferiour or lower world is guided and gouerned another middle which they tearmed the heauenly part in the middest whereof the Sun ruleth as the leader and moderater of the rest of the Stars the 3. sublunary or Elementary which is admirable abundantly fertile in procreating increasing and nourishing of creatures and plants The Images and resemblances of which three partes who seeth not plainly expressed and as it were portrayed out with a curious The Collatiō of man with the world pensill in the body of man The head the Castle and tower of the soule the seate of reason the mansion house of wisedome the treasury of memory iudgement and discourse wherein mankinde is most like to the Angels or intelligencies obtaining the loftiest and most eminent place in the body doth it not elegantly resemble that supreame and Angelicall part of the worlde The middle and celestiall part is in the breast or middle venter most exactly and euen to the life expressed For as in that celestiall part the Sun is predominant The elegant Analogie betweene the Sun and mans heart by whose motion beames and light all things haue their brightnesse luster and beauty so in the middest of the chest the heart resideth whose likenesse and proportion with the Sun is such and so great as the ancient writers haue beene bolde to call the Sun The hart of the world and the heart the Sunne of mans bodie For euen as by the perpetuall and continuall motion of the Sun and by the quickning and liuely heat thereof al things are cheered and made to flourish the earth is decked and adorned yea crowned with flowers brings foorth great varietie of fruites and yeelds out of her bosome innumerable kinds of Hearbes the shrubs thrust forth their buds or Iems and are cloathed with greene leaues in token of iollity all creatures are pricked forward with the goades and prouocations of luste and so rushing into venereall embracements do store and replenish with a large and abundant encrease both Citties Land and Seas for which cause Aristotle calleth this Aristotle prosperous refreshing and comfortable Starre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as beeing the procreator of all things and on the contrary the same Starre of the Sunne being departed farre from our Coasts the earth begins to be horrid and looke deformed the shrubs are robbed and dispoyled of their leaues berries and verdure and a great part of those things which the fertility of Nature had brought foorth is weakened and wasted so in like manner by the perpetuall motion of the heart and by the vitall heate thereof this litle world is refreshed preserued and kept in vigor and good life neither can any thing therein be either fruitfull or fit and disposed to bring foorth vnlesse that mighty and puissant power of the heart do affoord and yeelde an effectuall power offoecundity The Vital faculty floweth from the heart as from the fountaine the Celestiall faculty from heauen This latter is saide to be the preseruer of all inferiour things the former kindleth nourisheth and refresheth the Naturall The excellēt similitude of the vitall and celestial faculties heate of euery part The Heauen workes vpon the inferiour world by his motion and light the Heart by his continual motion and aethereall spirit as it were a bright light cleareth and beautifieth all the parts of the body The motion and light are in the superiour bodies the instruments of the intelligencies and of the heauens of the intelligencies as of the first mouers vnmooued of the heauens as of the first moouer mooued The vital spirits and pulsation or beating of the heart are instruments of the soule and of the heart Of the soule as of a moouer not mooued of the heart as of a moouer mooued by the soule Now further who seeth not the sublunary part of the world expressed in the inferiour venter or lower belly for in it are contained the parts that are ordained for nourishment procreation so as we neede not make any doubt to professe and affirme that all things are found in the body of man which this vniuersall world doth embrace comprehend Wilt thou see in this Microcosme or little world the wandering Planets The moyst and watrie The wandering Planets in the little world power of the Moone is resembled by the streaming marrow and pith of the back braine The power of Venus is proportioned in the generatiue parts To Mercurie so variable and withall so ingenuous the instruments of eloquence and sweet deliuery are answereable Of the
the forme worketh and the similar part as it is similar suffereth whatsoeuer the forme worketh So Nutrition which is the common action of the similar parts is inchoated or begun by the temper alone by it perfected and plenarily and perfectly accomplished by euery particle of the part The differences of the similar parts are some of them belonging to the Philosopher The differences of similar parts some to the Physitian The Philosopher raiseth his differences from the first qualities and those which follow the temper The Physitian from the sensible and materiall principles of generation The first qualities are indeed foure but because heat and cold are certain acts A Philosophicall diuision of them into moyst drie Aristotle and an acte is according to it selfe indiuisible therefore the Philosopher raiseth his differences only from the diuersity of drowth and moisture Wherefore Aristotle maketh similar parts some dry some moist The moyst are either properly so called that is such as of their owne nature cannot containe themselues within their owne termini or limits and therefore do stand in neede of conceptacles or receptacles as the bloud or else are softe which do better contain themselues within their bounds as flesh The dry are those whose Superficies or Surface is pressed and yeeldeth either not at all or very hardly and such he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is solid parts of which he maketh two kinds Some are fragile or brittle which cannot be bent without the dissolution of the part as Bones others are tough or stretching which may bee bent and extended without dissolution as Ligaments and Membranes The Physitians do gather the differences of similar parts from the sensible and materiall Principles of generation There are two materiall principles the Crassament or substance The Physitiās diuision of them into spermaticall and fleshy of the seede for onely the spirits or the workemen and Bloud and therfore some parts are spermaticall and some fleshy The first are immediately generated out of the Crassament of the seede the latter of bloud the first in growne and olde men do hardlie revnite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the first intention as we vse to speake because of the weaknesse of the efficient for they are colde because of the vnapt disposition of the matter whose affluence is no confluence that is it floweth not together-ward and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at once because it must passe through many and diuerse alterations ad heereto the siccity and hardnesse of the parts for dry things do not easily admit a vnion or consolidation and the Philosopher in all mixtion requireth a watery moisture that by it as by Glue all partes may be vnited On the contrary fleshie parts because they are hotter softer and nourished with bloud little or nothing at all altered do presently revnite and close together sometimes without any meane immediately sometimes per medium homogeneum that is by a thing of the same kinde There are diuers differences of spermaticall and fleshy parts For the seede though it seeme to be similar vniforme and euery where like it selfe yet hath it parts of a different The differences of spermatical parts Nature some thicker some thinner some fat some slimie some fit for stretching others for concretion or to be gathered together Whilst therefore the procreating vertue worketh vpon that part of the seede which can extend it selfe it maketh Membranes Veines Arteries and Nerues when vpon that which is fitter for concretion it formeth bones and gristles when the fat is more then the glutinous matter then are bones gristles formed Againe Galen obserueth in the spermaticall parts a double substance that which is truly Galen In spermaticall parts ther is a double substance Three sorts of flesh Hippocrates solid and that which is fleshy the first may be moistned but not restored the other is as it were a concreted or congealed liquor cleauing to the solid Fibres There are three kinds of fleshy parts three sorts of flesh One Flesh properly so called to wit that of the Muscles which therefore Hippocrates calleth absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Flesh There is another flesh of the Bowels or inward parts which we call enteralles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were an affusion or confluence of blood There is also another flesh of the particular parts We will adde a third diuision of similar parts into Common and Proper I call those A third diuision of the similar parts Common which make and constitute many parts compounded of an vnlike and different Nature as the Bones Gristles Ligaments Membranes Flesh Nerues Veines and Arteries Of which the first fiue are truly similar the others only according to sence for the inner substance of a nerue is medullous the outward membranous I call those Proper which do make the substance onely of one part and such as is not found elsewhere such are the marrowy substance of the Braine the cristalline and glassy humors of the eye Of all similar parts there is a double necessity one that of them dissimilar parts may be compounded The necessity vse of similar parts Auerrhoes What is a dissimilar part the other I find in Auerrhoes that they may be the seat of the Sensatiue vertues for all sence commeth by the similar parts To the similar part we oppose the dissimilar for as the similar part is or may bee diuided into particles of a like so dissimilar into particles of an vnlike or different kinde as the particles of the similar part retaine the name of the whole so the particles of dissimilar parts haue no names at all Wherefore we define dissimilar parts to be such as are deuided into parts of a different nature and diuerse kinde These the Physitians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of exellence doe call Organicall because their action is more perfect and euident as also because the neatnes of the figure the magnitude number and scituation which foure accomplish the Nature of an organ do more plainly appeare in compounded parts then in simple so that both in respect of the forme and of the actions they are more properly called the Organs of the Soule for the forme of the similar parts is the Temper of dissimilar The dissimilar parts are rather the instruments of the soule then the similar a laudable conformation now conformation doth better answere the functions of the soule then doth the Temper because the soule is defined to be an act of an organicall body The action of the similar is Naturall to wit Nutrition as beeing manifest euen in plants the action of the dissimilar part is Animall and therefore that is sayde to bee the action of Nature this of the Soule Furthermore I define an organ with the ancients to be a part of the Creature which can performe a perfect action by perfect I vnderstand proper What an Organ is for the
wherein it may be transported because it distendeth the parts in which it is entertained and occupieth a place for when the creature is dead both the ball of the eye is corrugated or wrinkled and the Membranes thereof doe also fall being no more illustrated by the beames of the spirits It is therefore a body but the finest and subtillest substance that is in this Little world For as the winde it passeth 〈…〉 wind repasseth at his pleasure vnseene but not vnfelt for the force and incursion thereof is not without a kinde of violence so the seede although it be thicke and viscid yet passeth thorough vessels which haue no manifest cauities the reason is because it is full as it were 〈…〉 houen with spirits Galen in his third Booke of Naturall Faculties saith That blood is thin 〈…〉 vapour thinner and Spirits thinnest of all I saide moreouer that it was alwayes in motion for the spirits are continually moued not by another onely as the humors which whither they be drawne or driuen are alwaies 〈◊〉 the 〈…〉 in 〈◊〉 motion mooued by a power without themselues but also by themselues that is by an inbred principle of their owne So that there is a double original of the spirits motion on homebred another but a stranger by the homebred principle they are mooued as the flame vpward 〈…〉 and downward as Galen teacheth Vpward because light for they are fiery and airy and downe-ward towarde their nourishment If either of these motions bee hindred the spirit is corrupted and that by consumption or extinction by consumption for want of 〈…〉 nourishment when it cannot mooue downward by extinction from his contraries when it is choaked by cold and moysture because it cannot mooue vpwards Againe they are moued by an externall principle when they are Drawn hither or Driuen thither They are 〈…〉 driuen the Naturall from the Liuer the Vitall from the heart in his Systole the Animall from the Braine when it is compressed They are drawne the naturall by the veines the vitall by the particular parts together with the Arteriall blood the Animall verie rarely vnlesse a part be affected either with paine or pleasure For in such a case neyther dooth the vehemency of the obiect suffer the faculty to rest nor the heate cease to draw the spirits vnto it The spirits therefore haue a body mooueable It followeth in the definition that they are engendred of blood and a thin vapour so 〈…〉 that they haue a double matter an exhalation of the bloode and aire and therefore it is that all our spirits are cherished preserued and nourished by aire and blood The last part of the definition designeth the vse of the spirits as being the last and finall 〈…〉 cause for which they were ordained For the spirits are the vehicles or carriages not of the soule but of the faculties thereof for if the Vessels Veines Arteries or Nerues be tyed 〈…〉 the life motion and sense of the parts to which these vessels passe do instantly abate are in short time vtterly extinguished vpon the interception of the spirits not of the faculties themselues which are incorporeall because the band or tye dooth neither interrupt the continuity of the vessell with his originall neither yet his naturall disposition And this is the nature of spirits in generall Now some spirits are ingenit or in-bred which are so many in number as there are seuerall kinds and fortes of parts some influent which flowe as it were from diuers Fountaines 〈…〉 and serue to rowze and raise vp the sleepy and sluggish operations of the former Concerning the number of the influent spirits Physitians are at great difference among themselues Argenterius thinketh that there is but one sort of spirits because there is but one soule and that hauing but one organ one bloode and one ayre which is breathed in But the Ancients farre more acutely haue recorded three manner of spirites because there 〈…〉 are three faculties of the soule the Naturall the Vitall and the Animall three principles the Braine the Heart and the Liuer and three kinde of Vessels Veines Arteries and Sinnewes That there is an Animall spirit beside that Galen inculcateth it in sundry places many reasons do euict it For to what purpose else was the braine hollowed or bowed into so many arches To what purpose are those intricate mazes and laberynthes of small Arteries which in the Braine we call Rete mirabile the wonderfull Nette And why are the sinewes propagated into so many braunches But of this we shall haue occasion to speake more hereafter as also of the vitall which no man yet euer opposed and of which the Poet maketh Ouid. mention calling it a diuinitie Est Deus in nobis agitante calescimus illo In vs there is spirit seated And by his motion we are heated Onely concerning the naturall spirit there hath been some difference many labouring That there is no natural spirit to blot his name out of the rowle whose arguments we will here scite before the tribunall of Reason to see how they acquite themselues First they say that the naturall faculty needeth 1. de loc affict 12. meth in arte parua 1. Reason no vehicle or weftage because it is inbred in euery part for which they auouch Galen Againe there is no matter whereof this naturall spirit should bee made because there bee no vessels whereby ayre may be conuayed vnto the Liuer neither is there any place for his generation there be no such cauities in the Liuer as are in the Heart and the braine Adhereto 2. Reason that there be no currents or channels to be found whereby it should be led through the body for the coates of the veines are too thinne to hold or contain an aetherial spirit 3. Reason And truely Herophilus well conceiteth that therefore the Artery is manifolde sixe fold 4. Reason Herophilus sayth he thicker then the veine because it was made to conteine the spirits which by reason of their tenuity if they had not beene inclosed within stronger wals would easily haue vanished away Moreouer seeing the spirits as Hippocrates sayth haue in them a kinde of nimble violence 5. Reason Hippocrates 6. Reason and impetious motion if they were contayned within the veines they would make the veines to beate as do the arteries Finally if it be granted that the spirits doe passe and repasse through the veines yet with what nourshment shall they bee preserued For heate sayth the great Dictator Hippocrates is nourished by moderate cold nowe there is no ayre Hippocrates led vnto the veines to serue that turne These and such like are the arguments whereby they casheere this naturall spirit which Answere to the former arguments To the first if they be weighed in equall balances will be found too light to sway an established iudgement For first Galen doth not absolutely deny that
Basis of the braine VVith this Ayre the spirit is nourished and therefore Galen acknowledgeth a double vse of Respiration to witte the conseruation of Naturall heate and the Nutrition or Generation of the Animall spirites Now if the passage of these two matters to the braine be intercepted then will there be no generation of Animall spirits If the sleepy arteries be bound an Apoplexy ensueth if Respiration bee prohibited the Creature dyeth instantly and is depriued of Sence and Motion Galen concerning this poynt seemeth to differ from himselfe but we will reconcile those different places well enough In the 5. Chapter of his book de vsu Respirationis he sayth that in a liuing creature he tyed the Sleepy Arteries and yet the creature perished not therefore it followeth his Animall spirit was nourished onely with Ayre not with the vitall spirit In his third booke de placitis and in the 9 booke de vsu partium hee writeth Certaine places of Galen concerning the Animall spirit reconciled that the Animall spirit may bee cherished and sustained with the vitall conueighed by the Arteries and maketh no mention at al of the Ayer Wee answere that the Animall spirit may be for a little time sustained if it be depriued of eyther of his Aliments for there is stored vp a supply against time of need in those two complications or textures called Plexus Choroides Rete mirabile but long that supply will not maintaine them The preparation of this spirit is made in those Labyrinths of the small Arteries their Where the Animal spirit is prepared coction or elaboration as some think in the ventricles and finally their distribution into the whole body of the braine and into the sinewes They therefore are in an error who do conceiue that this spirit attaineth his proper forme and specificall difference in those textures For all the complications of vessels as well in the braine as in the testicles and other parts are ordained onely for preparation but the forme and difference of a thing is supplied by the substance of the part both to the Aliment and to the spirit VVherefore we conclude that in those complications the spirits are prepared that in the ventricles they are boyled and labored but receiue their vttermost perfection in the Where labored and perfitted substance of the Braine QVEST. VIII Argenterius his opinion concerning the Animall spirit confuted ARgenterius an accute Scholler indeed but whose pen especially against Galē yeeldeth too much gall in his booke de somno et vigilia and in his Commentaries in artem medicinalem auoucheth that there is but one spirit that Vitall neither will he bee brought to admit any Animall spirit at all And first as his custome is he inueigheth bitterly against his Maister Galen accusing him sometimes of leuity and inconstancy sometimes of ignorance Of inconstancy Argenterius accuseth Galen of inconstancy in his assignation of the matter and the place of generation of the Animall spirit In the matter because sometimes he writeth that it is made of the ayre we breathe in sometimes of the vitall spirits sometimes of bloud In the place of generation because hee assigneth it sometimes to bee generated in the Textures or complications of the Braine sometimes in the forward ventricles sometimes in the backward sometimes that it is contained in the body and substance of the braine But Argenterius wit was to nimble to fasten vpon the depth of Galens iudgement which if he had well attended he should not haue found repugnancy in him For the most remote He vnderstandeth not Galens meaning matter of the Animall spirit is bloud the neerer matter is vitall spirit the neerest of al is ayre inspired or breathed through the mammillary processes conuaighed not into the textures but into the vpper ventricle And as the matter so also the place of their generation is manifold for they are prepared in the Textures vpper ventricles boyled in the third and perfitted in the fourth or in the substance of the braine Finally they are diffused into the nerues and from them conueighed into the bodye He accuseth Galen of ignorance because from the Net-like texture he gathereth that ther is an Animall spirit because saieth Argenterius neyther is that Texture conspicuous in a Galen accused of ignorance man neyther is there alwayes required a complication of vessels where there is any spirit generated For in the heart where the vitall spirit is aboundantly generated there is no such admirable web of vessels But Argenterius was so headily transported with a desire of contradiction that he did not obserue the tenor of Galens Argument for he neuer concludeth that therefore there But defended is an Animall spirit because in the braine the vessels are intangled and interbrayded one with another but he saith that this spirit is irrigated or watered nourished by that which that Net-like web supplyeth vnto it as we haue read in the 5. chapter of the 12 booke of his Method and in his 7. booke de placitis Hip. et Plat. and the third chapter But let vs yeelde that Galen meant as Argenterius vnderstandeth him shall wee therefore conclude that he hath written absurdly Nature is not wont to create any such texture vnlesse it be for a new elaboration but in the braine there appeareth a notable texture which we call Choroides therefore in the braine there is a preparation of a new spirit Argenterius wil obiect that in the left ventricle of the heart the vitall spirit is generated and Obiection yet in the heart there is no complication of vessels Wee answere that such Laberynths were not necessary in the heart because the necessity of the vitall spirit is greater then that of the Animall And therefore there is a greater Answere proportion of them required then can be confected in so narrow vessels For the Animall functions are not perpctuall and beside when a man sleepes they are also at rest But the vitall the sounder we sleepe the stronger they are Furthermore all the parts of the creature haue not sence as bones gristles and ligaments yet all of them do liue VVherefore because there is a greater exhaustion of vitall spirits there restauration must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sudden and plentifull Adde heereto that the vitall spirit doth not onely serue for the accomplishment of the vitall functions but also is the matter of the Animall spirits and therefore it is necessary that their generation should be in great aboundance which cannot be accomplished in small Arteries and narrow caulties Finally the heart which is the hottest of al the bowels doth suddenly boyle generate spirits albeit there be not so precise a contaction in al the parts which thing the braine being far colder cannot performe and therfore in the brain there was great vse and necessity of complications of vessels and not in the hart Argenterius proceedeth to goade Galen farthet Why are
together with the vaine and artery is dispersed into the inner muscles of the thigh The third lower then the former disperseth his fauours to the muscles of the yard and to some of the muscles also of the thigh not forgetting the skin of the lesk and afterward it determineth in the neighbour muscles aboue the middle of the thigh The fourth which is the thickest driest and strongest of all the nerues hauing his originall from the fowre vpper spondells of the Os sacrum or the holy bone gliding along betwixt it and the hanche bone affordeth certaine branches vnto the neighbor parts as vnto the skin of the buttockes and of the thighe and to the muscles contained vnder them Afterward departing into two branches the lesser falleth by the Perone and giueth two shootes vnto each toe the greater stretching along the leg and the foote giueth likewise two branches to each toe but both these boughs by the way as they passe doe touch at the heads of the muscles and at the skin of the leg and the foote and doe tye them together And this shall serue for a short description of the vessells The muscles of the foote are diuers some Bend the thigh Extend it bring it to the body lead it from the body and turne it about others doe moue the leg with the selfe same kinds of motions others bend and extend the foote it selfe Finally there are others which The muscles of the feete The bones of the feete moue the toes of the feete the particular history of all which you may require in the next booke of the muscles The bones of the feete are very many one of the thigh two of the legge called perone and Tibia together with the whirle bone of the Knee the wrest of the feete called peatum hath seauen bones the after-wrest called Metapedium hath fiue and there be 14 of the Toes to which may be added seed-bones like to those which we found in the hand Of all which we will giue you satisfaction in our Booke of the Bones CHAP. X. An explication of the dissimilar parts of the whole foote THE great foote is diuided as the hand into three dissimilar parts the Femur or Thigh the Tibia or Legge and the pes or Foot The Thigh is called Femur The partes of the foote in the large acceptation a ferendo because the creature is therewith sustained or held vppe The fleshy parts are called by Hippocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fore-partes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pulpie or fleshy part about the ioynt belowe is on the backeside into which the Knee is bent called Poples the Ham because it is folded Post that is backward the fore-parte is called Genu that is the Knee The second part of the foote from the Knee to the Heele is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Tibia we call it the Leg the forepart whereof Antetibiale the Shinne the hinder and fleshy part Sura the Calfe the two processes without flesh neere the bottome Maleoli or the Ancles The last part of the foote is called pes paruus properly the Foote because it is the basis or pedistall wherupon the whole body resteth and it is the true organ or Instrument of progression as the hand is diuided into three parts the Wrest the After-wrest and the Toes The Wrest is called pedium and consisteth of seuen bones foure of which haue proper names the other three none The forepart of this pedium is called the instep The backe part is round and is called Calx or the Heele the lower part of it is called Calcaneum because with it wee do calcare Terram tread vpon the Earth and we call it the pitch of the heele The second part of the foote consisteth of fiue bones and answereth to the After-wrest of the hand in Latine it is called Tarsus the lower part of it is called the plant or the soale of the foote the vpper part betwixt the Instep and the Toes is called pectus or dorsum pedis the brest or backe of the foote Finally the Toes are fiue answering to the fingers of the Hand and haue their owne orders making three ranks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excepting the great toe These bones are ioyned by Ginglymos and haue seede-bones for theyr firmer The Vse of the seed-bons in the foote articulation for these small bones make the foote stronger when we stand stil or walk on especially if our way be through sharpe places where otherwise the toes might easilie be luxed if they could be turned backe with stones or any other higher or vnequall substance whereupon we should tread And this is the true and succinct description of the Ioynts wherewith wee desire the Reader to rest contented at this time because he shall finde a more accurate delineation of all the parts of them in their seuerall places in the Tractes following beginning with the most compounded parts and so proceeding till wee come vnto the most Simple and Similar The End of the Ninth Booke of the Ioynts THE TENTH BOOKE Of Flesh that is of the Muscles the Bovvels and the Glandules The Praeface AS our ability time auocatiōs haue giuen vs leaue we haue gone through our first diuision of the body of Man into the three Regions Naturall Vitall and Animall and the Ioynts It remayneth now that we dissolue euery one of these into those parts whereof they are compounded laying each apart by themselues that their Natures and differences may better appeare In this Analysis or Resolution wee will first begin with the Flesh which beside that it maketh the greatest part of the bulk of the Body is also somewhat more compounded then the rest of the Similar parts Next wee will entreat of the Vessels that is to say of the Veines Arteries and Sinewes for these are the Riuers or Brookes which conuay the Bloud the Spirits the Heate the Life the Motion and the Sense into all the parts and corners of this Little world Afterward we will descend vnto the Gristles Ligaments Membranes and Fibres Parts not onely Spermaticall and Similar but also Simple that is not Organicall Last of all wee will come vnto the Bones that is to the foundation of this goodly Structure the Pedestall or Columns vpon which the frame of the body of Man is reared and whereby it is strengthened and supported I know well that some Anatomistes of the best note haue in their deliuery of this Art quite inuerted this order which we haue proposed vnto our selues beginning first with the Bones and so ascending by the Gristles Ligaments Membranes Vessels and Flesh vnto the three Regions and the Ioynts which Methode being Geneticall we conceiue to be rather the way of Nature then of Art for Nature first lineth out of the masse of Seede the warp of the body and after with the woofe filleth vp the empty distances first she layeth the foundation rayseth the stories
hard body as that surcle of the fift coniugation which creepeth through the hole Galens opiniō of the Temple-bone which the Ancients called Coecum or the blinde-hole is made harder by the contaction of the bone then his beginning was Galen attributeth the cause of hardnesse and softnesse to the counsell of Nature because saith he the instrument of Sense needed a soft nerue A nerue as a Canale to leade along the Animall and sensatiue spirit and a soft nerue because it was to be affected and to suffer somwhat from the sensible obiect applying vnto it from without Nowe because that which is soft is fitter for passion that which is hard for action therefore saith he it was necessary that the instruments of the senses should haue softe nerues communicated vnto them and the parts which were to be mooued by voluntary motion should haue harder nerues And this hee prooueth because vnto those Instruments of sense which haue not only sensation but motion there is a double kind of nerue communicated one for Sense anotehr for Motion as wee see in the eye vnto which the first coniugation is allowed for Sense and the second for Motion so in the tongue which receiueth the third and fourth coniugations so Anatomists do vsually distinguish them for Tasting and the seuenth for Motion By the way hence it appeareth that Nerues beside their vse haue also an animall action Bauhines opinion His reasons because they are affected by the obiect and therefore the softer nerues are fitter for Sense and the harder for Motion Notwithstanding all this saith Bauhine yet wee conceiue that the nerues of their owne nature are indifferently disposed both to sense and to motion so that they may be called Sentientes or Motores perceiuers or mouers from the instruments or parts vnto which they are conducted and in which they are disseminated for if they be inserted into the instruments of motion that is into the muscles then are they called Motorij or moouing nerues If into the instruments of Sense then are they called Sensorij or perceyuing nerues yea we see that one and the same nerue doth conuey An Instance motion and sense according to the diuersity of the instruments for example the seuenth Coniugation of the Braine conueyeth vnto the Membranes of the bowels which are in the middle and lower belly the Sense of Touching and yet the same paire being on eyther side reflected makes the recurrent nerue which distributeth surcles into euerie muscle of the Larynx or Throttle to mooue the same And if the same nerues shoulde meete with the instruments of Seeing of Hearing and of Tasting the same perceiuing moouing nerues would also become seeing hearing and tasting nerues In like manner the nerues which are conueyed to the muscles to affoorde vnto them voluntary motion do together with that power affoord vnto the membranes of the muscles into which their fibres do determine the sense of Touching and so it commeth to passe that by the mediation of the nerues the braine is to bee found in euery part of the body because the animall faculty which is seated onely in the braine doth notwithstanding transfuse it selfe through the nerues Although out of that which hath been said we may easily collect the vse of the nerues yet it shall not be amisse to remember that Galen in the ninth chapter of his fift booke de vsu partium and out of him Vesalius in the first chapter of his fourth book makes a threefold The vses of the Nerues vse of them The first to conuay sense vnto the instruments of sensation to the eyes to the tongue to the eares and beside these to the palmes of the hands and the insides of the fingers yea to the vppermost mouth of the stomack also for these after a sence are organs of sensation For the best iudge by touching is the hand and the mouth of the stomacke hath an exquisite sense of the want of aliment which wee commonly call Hunger The second vse is to affoord motion to the moueable parts so the muscles which are the instruments of voluntary motion haue nerues conuayed vnto them and because they were made to moue the whole members therefore their nerues are great and large and because the same muscles stood in need of the faculty of discerning Tactile qualities for the security and preseruation of our liues therefore also they had nerues by which nerues they haue this faculty of sensation The third vse is that for which all other parts haue nerues to wit that they might perceiue those things which would be grecuous vnto them although this vse may wel be referred to the former for so wise so iust so skilfull is Nature saith Hippocrates wee say the great God of Nature and so prouident for the behoofe of the creatures that she hath distributed nerues to all the parts although not in the same measure but to some more liberally to other with a strayter hand and that according to the proportion of their magnitude of the dignity of their actions of the intention or remission of their motions of the assiduity or intermission of their vses So making an exquisite estimate of the neede of the dignity and of the vse of euery part to some she hath allowed greater nerues to some lesser but to euery one that is fittest for it For there is great difference betwixt the magnitude of nerues the thickest are those which are distributed vnto the remorest places and into the most parts such are they that The magnitude of nerus are sent vnto the ioynts which because they needed greater aboundance of spirits haue a greater proportion of originals of sinewes granted them out of the stocke of the spinall marrow which is in the rack-bones of the necke and of the loines that from their marrow they might receiue a competency of spirits as it were by many rootes which yet being gathered together do make one thicke nerue but are againe though almost insensibly distributed into lesser branches Those nerues are Meane which are conuayed to the organs of the senses in the head for being neare vnto the braine and very soft they could not be very small Those nerues are small which are distributed into the next parts as into the muscles of the face We will also say something concerning the originall of nerues The originall of the nerues is not from the heart though Aristotle so conceiued in the fift chapter of his third buoke de historia Animali and in the fourth of his third de partibus Their originall Animalium for in dissection we meete with no nerue produced therefrom and those that are led vnto it from the sixt coniugation of the braine are so small that Vesalius witnesseth that he could finde but one and that with great difficulty Neyther haue they their originall as Erasistratus thought in his youth out of the Dura mater or thicke membrane of the braine as their substance
vnto the stomacke Second and the guts but onely certaine small rills from the Gate-veine who haue but one vse which is to transport the Chylus vnto the Liuer and therefore say they the organs or instruments of nutrition are not nourished with blood perfected in the Liuer for there is no commerce by vessels betweene them but onely with Chylus This Argument I take Answered to be very ydle and friuolous for if onely the riuerets or channels of the Hollow-vein did containe Alimentary blood and the branches of the Gate-veine were onely ordayned to transport the Chylus then should the Spleene the Mesentery and the Kell bee likewise nourished with Chylus because they haue no allowance of Vessels from the hollow vein In like manner the great guts should assimulate Chylus into their nourishment in which it is certaine there is nothing conteyned but the excrements the iuice being before drawn from them Their third Argument is taken from Dissection because say they the Veines do only Third open at the Stomacke and are not disseminated through his coates and therefore they suck iuice from it rather then nourish it with their owne allowance But alas the while what new Anatomy is this Is there not a double Gastrick or Stomacke-veyne stretched Answere through all the Coates of the same Beleeue me the insertion of these and other veines is altogether alike The fourth Argument is that of the Learned Veiga The Organs saith hee of the first concoction are more ignoble and are framed of farre impurer iuyce then the Flesh and Fourth therefore it is fit they should be nourished also with impurer iuyce before it is concocted Answere in the Liuer But this reason drawes many absurdities with it for the bones are more ignoble then the stomacke or the guts and colder by farre and yet are nourished by blood conueyed vnto them from the Liuer by the Hollow-Veine yea and almost all the Membranes colde and base though they be do draw that blood and no other which is perfectly concocted in the Liuers parenchyma or substance The Fifte reason followeth which they put great confidence in and it is such Fift If the Stomacke bee not nourished with Chylus how then commeth it to passe that presently vppon the taking of Meate both hunger and thirst is appeased Wee Answere that there is a Double hunger one Naturall and another Animall the Naturall is without sense and placed in the particular partes of the bodye The Animall is Answere with most exquisite sense and proper onely vnto the Stomacke yea especiallie to the A double hunger mouth thereof the first is appeased onely by Assimulation the latter because it is a sense or apprehension of Divultion when the Divultion ceaseth then it is also appeased Vpon the eating of meate the Animall hunger of the Stomacke presently falleth because the Stomacke being filled his divultion and compression ceaseth but the Naturall hunger is indeede appeased some-what when the inwarde coates are moystened as it were with a pleasant Dewe yet not altogether before perfect Assimulation which is not accomplished without some distance or interposition of time Thus farre theyr Arguments Now because Galen saith that whatsoeuer nourisheth must passe through three concoctions Galen amisse interpreted by Veiga Veiga to saue his owne Stake would interprete Galen as if hee meant this onelie of the nourishment of fleshie parts when as in a thousand places he witnesseth that blood alone is the fit and conuenient Aliment of all the parts Againe to establish his false Opinion hee coyneth verie cunninglie a three-folde A quaint conceite of Veiga Concoction in the nourishment of the Stomacke The first sayth hee is Chilification which is made in the bottome the second is Sanguification and perfourmed in his Veynes the third is Assimulation which is accomplished in his coates So that his pleasure forsooth is that the Chylus is sucked by the Veynes in them they are turned into Blood and from them againe are they drawne by the Stomacke for his nourishment But in this Triple faigned Concoction there is a three-folde errour For first Wherein is a threefold errour it is most certaine that the bloode by no meanes becommeth redde but by contaction or touching the Parenchyma or Flesh of the Liuer Againe I see no reason why that the Chylus shoulde bee rather drawne by the Veynes then by the Coates of the Stomacke if there bee so great similitude of substance betwixt the Chylus and his Membranes Finally if the Chylus were to bee drawne by the Veynes and there get some rudiment of bloode it followeth necessarily that the Stomacke is not immediately nourished by Chylus but by blood And so much concerning the Appetite Scituation and Consent of the mouth of the Stomacke as also of the Chylification and nourishment of the Stomacke it selfe Now proceede we to the Liuer QVEST. XII What is the Nature of a spirit and whether the Liuer do breede or beget a Naturall spirit BEcause in the Schooles of Physitians the Controuersie concerning the naturall spirit is sufficiently bandyed I will not spend much time in a thing so notorious onely for their satisfaction to whom these subtilties are most strange and lesse obuious I will giue a taste or short assay concerning the nature of spirits Galen in his sixt Booke of the Vse of Parts defineth a spirite to bee Galen What a spirit is A certaine exhalation of benigne or wel-disposed blood The Stoickes call it The tye or band of the soule and the bodie for the distance is not so great betweene the highest Heauen and the lowest Earth as is the difference betwixt the Soule and the Bodye It vvas therefore verie necessarie that a spirite should bee created by vvhose intermediate Nature How the immortall soule and the mortal bodie are ioyned as it vvere by a strong though not indissoluble bonde the Diuine soule might bee tyed to the bodie of Earth Wherfore there are some that say it is an Aetheriall body the seat and band of heate and faculty and the prime instrument whereby all the functions of the foâ—le are performed But to say as the truth is it is called Aetheriall onely Analogically because of his tenuity and diuine manner of working for by his nature and in his originall he is meerely Elementary Our definition of a spirit shall be this A subtle and thinne body â— definition of a spirit alwayes mooueable engendred of blood and vapour and the vehicle or carriage of the Faculties of the soule That it is a body Hippocrates witnesseth when hee reckons it in the number of those things whereof the body is compounded for he diuideth the body into Continentia contenta Hippocrates impetuÌ„facientia that is into parts conteining conteined and such as moue with a kinde of impetous violence Another argument that it is corporeall is because it That they are corporeall stands in neede of a channell or passage
mankinde some there bee that call a woman Animal occasionatum or Accessorium barbarous words to expresse a barbarous conceit as if they should say A A barbarous conceite Creature by the way or made by mischance yea some haue growne to that impudencie that they haue denied a woman to haue a soule as man hath The truth is that as the soule of a woman is the same diuine nature with a mans so is her body a necessary being a first and not a second intention of Nature her proper and absolute worke not her error or preuarication The difference is by the Ancients in few words elegantly set downe when they define a man to be a creature begetting in another a woman a Creature begetting in her selfe The second thing required to perfect generation is the mutuall embracements of these 2. Copulation two sexes which is called Coitus or coition that is going together A principle of Nature whereof nothing but sinne makes vs ashamed Neither are these embracements sufficient vnlesse from either sexe there proccede a third thing by which and out of which a newe man may bee generated The effusion therefore of seeds which are indeede the immediate 3. Emission of seede principles of generation is altogether necessary otherwise it were not a generation but a new Creation These three things therefore must concurre to a perfect generation a distinction of sexes their copulation and an emission of seede from them both CHAP. II. Of the Principles of generation seed the Mothers blood WHatsoeuer is generated saith the Philosopher is begotten out of somwhat and from somvvhat else vvere it as vve said a nevv Creation no Generation Wherfore Two principles of generation the Ancients haue resolued that tvvo principles must concurre to generation Seed the Mothers blood The seed is the principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the efficient or workman which formeth the Creature and ex quo that is the matter whereof the spermatical parts are generated The blood hath onely the Nature of a matter and passiue principle we therefore vse the Schoole words because they most emphatically expresse the thing for out of this bloud the fleshy partes are generated and both the spermaticall and the fleshy are nourished The Nature of both these principles is very obscure which we will endeuour to make plaine on this manner The Seed is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine semen Genitura betweene which Aristotle puts a nice difference but Hippocrates takes them promiscuously for the same And so we wil call it Seed and Geniture which we define A body moyst hot frothy and white consisting of the remainders of the last and perfect nourishment and the spirites mingled therewith laboured and boyled by the vertue of the Testicles and so made fit for the perfect generation of a liuing Creature A perfect definitioÌ„ of seed This definition doth fully and sufficiently expresse all the causes the formall the materiall the efficient and the finall The humidity heate frothinesse and whitenes do make the forme The seed is moist The formall cause Ctesias his error 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Power and Consistence and therfore Ctesias Physitian to King Artâ—xerxis was deceiued who thought that the seed of an Elephant was so dry that it wold become like vnto Amber but it is necessary it shold be moyst as wel that it might be moulded by the efficient as also because it must contayne the Idea or specificall forme of all the How moyst particles Hot it is that it might produce those formes for cold entreth not into generation vnlesse it be by accident It is frothy by the permixtion of the spirits and by their motion Why hot Why fâ—othy whence it is that the Poets call Venus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if shee were made of the froth or foame of the sea and therefore seede when it is auoyded soone looseth his magnitude because the spirits which houed it vp do vanish whereas phlegme and other mucous matters keepe their bulke because they haue little spirites in them It is white because it is boyled in the Testicles and the spermaticall vessels whose inward superficies is white as also because it containeth in it much ayre and spirits and therfore it is but a vaine thing which Herodotus reporteth of the seed of Negroes or Blacke-Moores that it is black The matter of the seede is double the ouerplus of the last nourishment and spirits That The material cause double bloud ouerplus is bloud not altered and whitned in the solid parts as the Antients imagined but red pure and sincere deriued to the Testicles and the preparing vessels from the trunke of the hollow veine through the spermaticall veines And hence it is that those men who Soranus Why kinsmen are called consanguinei are very immoderate in the vse of Venus auoyde sometimes bloody seede yea nowe and then pure blood Of this minde also is Soranus and therefore it is sayeth he that the AntieÌ„ts called those that were of a kindred Consanguineos i. of the same bloud because the seed is made of bloud which phrase we also at this day retayne The other matter of the seede is that which maketh it fruitfull to wit those Spirites which wander about the body these And spirits potentially conteine the Idea or forme of the particular parts for they are ayrie and moyst easily taking any impression and passe through the spermaticall arteries to the mazey vessels of the Parastatae and the Testicles There they are exquisitly minglled with the bloud and of two is made one body like as of that admirable complication of the spermaticall veine and arterie is made one vessell This double matter of the seede Hippocrates expresseth by the names of fire and water Hippocrates How seed is firie How watry for so he sayth sometimes that the seed is fire sometimes he calleth it water It is firie by reason of the spirites which haue in them an impetuous violence or nimble agility whence also it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semen turgens swelling seede In respect of the blood which is the corpulency or bulke thereof it is called aqueum watery Both these Hippocrates in his Booke de diaeta in one sentence legantly expresseth where he sayth The Soule creepeth into man being made of a mixture of fire and water By the Soule he meaneth the Seed which A hard place of Hippocrates explained therefore in other places he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Animated by Fire hee meaneth the spirits and the in-bred heat which is commonly called Innatum calidum by Water he meaneth the Alimentary moysture which is bloud The fire sayeth hee moueth all things through and through the water nourisheth all things through and through In respect therefore of this double matter the seede carrieth the nature of both the principles of
the pores of the spongy bone to the forward ventricles where it meeteth with the vitall spirit sent vpward from the hart by the soporarie arteries powred into the Plexus choroides which is in the ventricles both which spirits and ayre sayth he by the perpetuall motion of the braine and this Plexus Choroides are exactly mingled and of them the Animall spirits are generated in that Plexus Choroides which is in the ventricles and this he sayth was his owne inuention Argenterius will haue but one influent or moouable spirite besides the fixed spirites of Argenterius the particular partes whose arguments shall be sufficiently answered in our Controuersies by Laurentius Archangelus opinion is that the Animall spirits are made of the vitall changed by many Archangelus exagitations and alterations by the arteries which make the Rete mirabile and the Plexus Choroides but receiuing his vttermost perfection in and by the substance of the Braine so becommeth a conuenient vehicle of the sensatiue soule The processe of which generation he sayth is after this manner There is an inchoation or beginning made in the Retemirabile but the plenarie perfection is in the Plexus Choroides yet that from a power or facultie of the marrow of the braine in which alone such power resideth being so perfected they are powred out into the ventricles which adde nothing to their generation as into store-houses or places of receyte where they are kept to bee transported into the whole body Laurentius thus the Animall spirit is generated of the vitall spirit and the aire breathed Laurentius in whose preparation is in the labyrinthian webs of the small arteries in the vpper or forward ventricles but they receiue a farther elaboration in the third ventricle and their perfection in the fourth and from thence by the nerues are diffused into the whole body but he reprehendeth those that auouch that this spirit receiueth his forme and specificall difference in the webs before named Finally Varolius and with him Bauhine and wee with them will resolue first for their matter that it is arterial bloud aboundantly fulfilled with vitall spirits and ayre drawn in by the Varolius What we resolue of nosethrils for the manner wee say it is thus The spirituous and thin bloud is sent vp from the heart by the soporarie arteries vnto the braine and is powred out into the Sinus of the dura mater whilest they are dilated as is venall bloud out of the veins With this is mingled ayre drawne by inspiration through the nosethrilles and ariuing into the braine through the pores of the spongy bone These substances thus mingled and mixed in the vesselles Bauhine whilest they are carried through the conuolutions of the Braine are altered and prepared purged also from phlegmatick excrement which whilst it nourisheth the braine the more subtile part is transfused into his substance and there that is in the marrowy substance of the braine it is laboured into a most subtile Animall spirite and so is from thence by the same passages returned and communicated to the spinall marrow and to the nerues of the whole body Neither saith Varolius is it necessary that these spirits should haue any cauities to be laboured in and hee sheweth it by an example When wee shut one eye the Animall spirit in a moment returneth vnto the other so that it dilateth the ball or pupill of the other and yet is there no manifest passage between them sauing those insensible poâ—â—s which are in euery nerue and also in the substance of the braine And hereunto subscribeth also Platerus on this manner the common opinion saith he is that the Animall spirit is generated and contayned in the Plexus Choroides which I cannot approue as well because Platerus these vesselles are so very small as also because so many excrements of the braine fall through the ventricles I thinke therefore that the Animall spirit is tyed to the substance of the braine so that the braine is neuer without Animall spirites neither can the Animall spirites subsist in any part without the substance of the braine for what else is the inward substance of euery Nerue but a kinde of production of the braine compassed about with a production also of the membranes of the same And thus much shall be sufficient to haue sayed concerning the vse of the Braine and the generation of the Animall spirit Now wee proceede to the After-braine or the Cerebellum CHAP. XIIII Of the Cerebellum or After-braine THat the whole Masse of the Braine is diuided into the Braine After-braine we haue already shewed The cause of this diuision Varollius taketh to be this Whereas of those things which are apprehended by the senses there are two chiefe differing much the one from the other yet both of them so immediately seruiceable to the vnderstanding that they cannot be substituted one for the other wherof one belongeth to the Sight the other to the Hearing and because there The reason of the diuision of the Braine is required to the perfection of sight the mediation of a moist and waterish body as we see in the eyes therefore for their behoofe especially and of the visible Species which they admit that part of the braine was made which is the softer and so great that it filleth almost the whole Scull and this is called properly Cerebrum or the Braine But because those Species which are apprehended by sound or resounding do require a kinde of drines in their Organ as Hippocrates excellently acknowledgeth for where there is only moysture there is little or no resonance at all therefore vnder the braine in the backepart of the head there is ordained and scituated a lesser and faster portion which they call Cerebellum we the After-braine which as it is truely harder then the braine it selfe so is it consequently dryer And this is Galens opinion in the 6. chapter of his 8. booke de vsu partium where Galen he saith that therefore it is harder then the braine because it produceth hard Nerues albeit Vesalius Columbus and Archangelus wil not admit any difference in their substances Vesalius Wherefore the Braine it selfe was especially made for the behoofe of the eyes theyr obiects the After-braine for the vse of resounding species or such things as were to bee Why the braine is aboue the after braine The after-braine Aristotle represented to the hearing And because the sight is more excellent then the hearing ministring vnto vs more difference of things therefore it is seated aboue the braine The Cerebellum or After-braine called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is after the Braine is as it were a priuate and small Braine scituated in the backe and lower part of the scull vnder the Braine Tab. 11. fig. 8. R R from which it is separated it is also couered with both the Meninges or Membranes and is vnited
the palsy in the sound part not in the affected Another reason because Nature vseth to auoyd the excrementitious humour by the wound as sometimes by a flux of blood sometimes by quitture sometimes by Medicines which draw away and exhaust the humour either sensibly or insensibly so that the affected part is well purged by some or more of these meanes but the opposite part which is not expurged is easily affected either by simpathy or when the matter is transmitted or falleth vpon it Some thinke that almost all the spirits do flow to the part wherein the tumor or inflamation Another is whence it is that the opposite part being defrauded of them is resolued QVEST. VII VVhat is the Nature of the animall spirit what is the manner of his generation and the place thereof WEe haue sufficiently prooued by strong Arguments that to Motion Sense is requited not onely an influence of a Faculty but also of a corporeall spirit Now what name we shall giue this spirit what his nature is what is the maner and place of his generation we will breefely declare Galen calleth this spirit euery where Animalem the Animall spirit because What is the animall spirit Galen the Soule vseth it as her immediate Organ for the performance of all the animall functions of sense and motion and those which we commonly call Principall This spirit in the 17. chapter of his sixt Booke de Vsu partium he desineth to bee an exhalation of pure blood Some thinke it to be a part of the liuing Braine yea both a Similar and an Organicall part Similar as it hath a certaine and designed temper Organical as it is thin lucid subtile pure and moouable This Spirit some haue thought doth not differ in kinde and nature from the Vital but onely in accidents as in temperament place the originall à quo and the manner of diffusion For the Animall spirit is moyster and more temperate the Vitall hotter The Animall commeth from the braine the Vitall from the heart the Animall is dispersed through the nerues for Motion and Sence the Vital through the arteries to maintayne the life We are of opinion that these two spirits are of a diuerse forme and kinde as Chylification is diuers from Sanguification For the Organs are diuers the faculties diuers diuers The vital and animal spirits differ in form kinde is the manner of Generation and as the Aliment by a new concoction receiueth a newe forme and so a new denomination so is it with the spirits Galen in a thousand places distinguisheth this Animall from the Vitall spirit whatsoeuer some new Writers say to the contrary In the 5. Chapter of the 12. Booke of his Method The Animal spirit sayth he ariseth out of the Braine as out of his fountaine The demonstration of the Vitall spirit is not euident but yet it is agreeable to reason that it is contayned in the heart and the arteries And if there be any Naturall spirit that is included in the Liuer and the veines In the 7. Chap of his 3. Book de locis affect is Gal. saith Diuers places in Galen The Epilepsie hapneth in the braine when the humour hindreth the Animall spirit which is contayned in the ventricles thereof that it cannot haue yssue out In the 10. Chapter of his 16. Booke de vsupartium The complications of the arteries doe nourish the Animall spirit contayned in the braine which differeth much in Nature from other spirits In the third Chapter of his 7. Booke de placitis Hip. Plat. The spirit which is contayned in the arteries is indeed Vitall and so is also called that which is contayned in the braine is Animall not that it is the substance of the Soule but because it is the Soules first and most immediate instrument The same also he writeth in the 4. Chapter of his 9. Book de vsupartium In the 8. Chapter of the 9. Booke de placitis Hip. Plat. and in the 5. Chapter of the ninth Booke de vtilitate respirationis By all which places we may gather that Galen made a difference betweene the Vitall and the Animall spirits And truely that there should be an Animall spirit it was very necessary The necessity vse of the animall spirit first to conuay vnto the partes the facultie of Motion and Sense which is not fixed in them and againe that we might be more apprehensiue of outward accidents For seeing that the Organs of the Sences ought to be affected on the sudden by sensible things it was fit they should not be altogether solide but houed and fulfilled with spirits that they might the sooner be altered Moreouer these spirites doe transferre the species or formes of all outward things perceiued by the outward Sēces vnto the brain as vnto a Censor or Iudge The same spirits doe conceiue in the braine the images of those outward thinges so that the Animall spirit may bee called the place and promptuarie of the species or formes So in the Vertigo or Giddinesse neither the thing it selfe nor the Image of it nor any thing beside The nature of the Vertigo the spirit is rowled about and yet notwithstanding all things seeme to him that is so affected to runne round VVherefore this spirite is necessary both for motion and sence As for the principal faculties to the performance of all their functions the braine vseth the ministery and helpe of this spirit so that it worketh both within the braine and without the braine within the braine it helpeth the principall faculties without the braine it conferteth Motion and Sence Nowe it is not onely abiding in the ventricles but also in the pores and in the whole marrowy substance of the braine so that in the pores and substance it is communicated to the principall faculties In the ventricles it serueth more immediately for Sence and Motion Furthermore this spirit which is the immediate Organ of Sence and Motion and of the How the animall spirit is manifold principall faculties is indeede of one kinde notwithstanding it is esteemed manifould according to the variety of the obiects and instruments where about it is imployed which thing Arts̄totle elegantly hath taught vs in the last chapter of his 5. booke de generatione Animalium The spirit sayth he in Naturall things is like the hammer in the Art of the Smith that is to say but one instrument yet profitable for the performance of many offices Actuarius compareth it to the beames of the Sunne which though they bee all of one kinde yet they become vnlike when they light vpon different colours It remayneth now that we should manifest vnto you the Matter of the Animall spirit The matter of the animall spirit and the manner of his generation The matter of it is double Ayre and the Vitall spirit The Ayre is drawne in by the nosethrils the Vitall spirites are conuayed through the Arteries called Carotides and Ceruicales into the
of these Opticke nerues is to leade the visible faculty from the braine which in the eies is gathered vnto the visible formes where the Nerue is dilated into the Membrans of the eie For if this Nerue be obstructed as it is in that disease which the Arabians call Gutta serena the cleare drop the action of seeing is altogether taken away or intercepted Gutta serena And so much concerning the Optick Nerues The Nerues of Motion are on either side one which sendeth a small surcle to eache Muscle by which it is mooued Tab. 2. fig. 3. 4. sheweth this as he may perceiue who diligently The Nerues of motion shall separate the beginning of the Muscles from the Nerue which also is spred abroad into the Membranes These moouing Muscles in their originall are continuall that is the right is ioyned with the left whence it commeth to passe that when one eye Where they are continual is mooued the other also followeth the same motion for they proceede ioyntly out of one point as it were in the fore-part of the spinall Marrow so that the same obiect and the same light after the same manner and at the same time insinuateth it selfe into either eye that the sense and discerning might be one and the same and this maketh much to the perfection of the sense that one and the same thing might not appear double which doubtlesse would happen if one eye might be mooued vpward and the other downward at the same time That this is true you may easily learne if with your finger you either Demonstrations heereof depresse or lift vp one of your eyes for then all obiects will appeare double one higher another lower But if you mooue your eye toward the side because the pupilla or Sightes are in the same line the obiects will not seeme double Wherefore Galen in the thirteenth chapter of his tenth booke de vsu partium writeth that the Diameters of the visible Cones must be placed in one and the same plaine least that which is one do appeare double Hence it is that in the palsye and convulsion of the Muscles of the eye the patient often seeth double Obiects because the eyes do depart from the same plaine So also when the Opticke Nerues are either conuelled or relaxed the pupilla or Sight not beeing in the same line all thinges appeare double which also for the same cause happeneth oftentimes to men when they are drunke From these Instrumentes Veynes Arteries and Nerues are deriued vnto the eye aboundance of Spirits Natural Vitall and Animall which are properly called visible spirits The spirits of the Eies wherfore acording to the plenty of the Spirits conteyned in the eyes their magnitude as also their splendor or brightnes is greater or lesse And hence it is that whē men are nere their death their eyes becom litle languid obscure as also those that do too much follow venerial combats haue their eyes smal and extenuated so also wee see that in liuing men the eyes are full and turgid but when they are deade they become lesse as also laxe and rugous for the presence and absence of the spirits maketh a difference betwixt a liuing and a dead eie Againe according to the diuers disposition of the spirites and of the eyes from them Diuers argumentes to proue there are spirites in them we are able by our sight to distinguish and iudge oftentimes of the affections of the mind which is a cleare argument and euen liable to our sense that the body of a man is ful of spirits which thing Galen also in the tenth booke de vsu partium prooueth by an elegant and demonstratiue argument For saith he if vpon the closing of one eye you do attentiuelie marke the pupilla or sight of the other you shall perceyue it in a verie moment to be dilated because a greater quantity of spirits do fall into the Grapie coate which we call Vuea through that coate which is called Reticularis or the Nette where they dilate the hole of the Vuea which hole is properly called Pupilla or the sight and Apple of the eye Finallie that the eyes are full of spirites is hence conuinced because they are sometimes obscure dull and languid or weake sometimes bright or shining quicke and apprehensiue But least these spirites which are of an admirable finenesse and subtiltye might exhale or euaporate they are kept in and retained by a thick thight and strong Membrane which is called the Horny coate CHAP. VI. Of the Membranes of the Eyes HAuing declared the Muscles the vessels of the eies now remoued them away the eye it selfe round like a bowl appeareth Ta. 2. fig. 3 4. Ta. 1. fi 2 3 which may be compared to the world an egge both for the figure construction To an Egge which consisteth of Membranes the shel which is an indurated Membrane a thin Membrane The eie compared to an Egge vnder it humors the white the yolke So the globe of the eye hath membranes humors Membranes that being of a watery nature it might better be conteined in his positiō and the humors by them encompassed which membranes had need to haue a more solid substance beside they are a great furtherance to the sight Humours onely for the sight Concerning the number of the Membranes the authors are at great difference Hippocrates The Membranes of the eie in his Booke De Locis in Homine acknowledgeth but three the vppermost thick the middlemost thinner and the third thinnest of all which conteineth the humors but in his booke De Carn he saith they are manie The later Grecians reckon four Siluius fiue Vesalius sixe Galen in the seuenth chapter of his tenth book De vsu part seuen vnto whō Fuchsius Aquapendens do consent We wil diuide them into two kinds some are common to the whole eie some are proper to the humors the common Membranes are the Their number verie diuerse according to authors Cornea and the Vuea the horny and the grapie coates The proper Membranes are the Cristaline and the glassye But whereas there are commonly reckoned seauen Adnata Cornea Dura Vuea Choroides Aranea and Retina whereto some haue added those which are called Vitrea and Innominata we wil runne thorough them al after our Anatomical order The first is called Adnata which is the seauenth according to Galen in the second chapter First Adnata of his tenth booke De vsu partium so called as it were Nata circa oculum bred about the eye Galen cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it cleaueth on the outside of the other mēbranes of the eye whereupon it is also called Adherens or the cleauing Membrane This is the vtmost Aquapendens supposeth that it ariseth from the Periostium tendons or chords of the Muscles It first offereth itselfe before Dissection together with the transparant part of the horny Membrane