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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19628	Mikrokosmographia a description of the body of man. Together vvith the controuersies thereto belonging. Collected and translated out of all the best authors of anatomy, especially out of Gasper Bauhinus and Andreas Laurentius. By Helkiah Crooke Doctor of Physicke, physitian to His Maiestie, and his Highnesse professor in anatomy and chyrurgerie. Published by the Kings Maiesties especiall direction and warrant according to the first integrity, as it was originally written by the author.	Crooke, Helkiah, 1576-1635.; Bauhin, Caspar, 1560-1624. De corporis humani fabrica.; Du Laurens, André, 1558-1609. Historia anatomica humani corporis.	1615 (1615)	STC 6062; ESTC S107278	1,591,635	874

wombe saith hee hath peculiar dispositions bred with it which cause abortment and among those dispositions he accounteth the narrownesse thereof wherefore the Infant seeking nourishment and the wombe not admitting further distention do make the birth The particular causes doe belong onely to the birth of a man because man onely among all creatures hath the times and spaces of gestation and birth very diuerse and different The particular causes of the birth of which differences the causes also are as different First it is manifest that all bruite beastes are at certaine times prouoked to Generation as therefore the times of their coition are certaine so also are the times wherein they bring foorth mankinde because at all times and seasons hee is fitte for Generation doeth at all seasons also bring foorth his burthen Now the limits of gestation and birth of the Infant are manifold and diuers not on the part of the vniuersall agent that is of Nature for the power of Nature is the same in man and in beast the motion one and one established Law but the variety comes from the diuersity The diuersity is from the matter of matter which in a man vndergoeth manifould alterations more then in a beast for bruite beastes vse alwayes the same simple dyet a man doth not onely vary in the matter but in the times of his repast The other creatures after they haue conceiued will no The 1. cause more admit the Male which is not so with a woman whence comes no small alteration in The second the body of the Infant The other creatures are not transported with passions which how hurtfull they are vnto men euery man hath too much experience in himselfe and Plato in The third Plato Charmide elegantly recorded writing That all the mischiefes that happen to mens bodies proceed from the affections of the minde Some there are who referre the causes of the variety of the birth to the different Nature of the seede some ripening sooner some later To these we will adde the singular prouidence The fourth of Nature for the conseruation of mankinde which is the Final cause For being more carefull of man whome Pliny calleth Natures darling then of bruite beastes shee The fift hath granted vnto him more times and limits both of gestation and birth The times of of birth are the 7. 8. 9. 10. and eleuenth monethes but why the seuenth and ninth moneths are vital that is why children suruiue who are borne in those moneths and not in the eight Why the infant suruiueth at 7. months and not at 8. The opinion of the Pythagoians this indeed is hard to be knowne The Pythogorians Geomitricians Astrologians and Phisitians are of diuerse minds concerning this matter and because it is an elegant controuersie and full of variety wee will take liberty in this place to discusse them all The Pythagorians and Arethmeticians referre all thinges to number for they make and ordaine a threefould order in things of formes figures and numbers among which numbers are the chiefe for in the whole Scripture wee reade that all things are disposed in number waigth and measure Of Numbers some are equall some are vnequall the equal numbers they call foeminine Differences of numbers the vnequall masculine the first imperfect diuisible and vnfruitfull the latter perfect fruitfull and indiuisible and therefore say they these numbers haue the nature of a principle for the equall number is generated of two vnequals but an equall neuer generateth an vnequall Furthermore among the vnequall numbers the seauenth hath the first place whose maiesty and diuinitie is so great that the antients tearmed it sacred and venerable The Magi The excellency of the number of 7. of the Indians and the wise Priests of the Egyptians called the seuenth the number of the greater and the lesser world Phylo the Iew in his Booke de mandi opificio attributeth this prerogatiue to the seuenth that it alone can neither generate nor bee generated of other numbers which are within tenne some doe generate but are not generated as the number of one or the vnity some are begoten but doe not beget as the number of eight some both beget and are begotten as the number of foure only seuen neither begetteth nor is begotten and hence commeth the perfection and dignity thereof for whatsoeuer neither begetteth nor is begotten that remayneth vnmouable Againe the Pythagorians call the septenary number the tye or knotte of mans life which Tully in Scipio his dreame acknowledgeth where he sayth That seauen is the knot of all things Harmony There is also in this number most harmony as being the fountain of a pleasant Diagramma because it contayneth all the harmonies Diatesseron Diapente Diapason as also all proportions Arithmeticall Geometricall and Musicall The Diuines call it the number of Perfection because all things were perfected the seuenth What the diuines say of the number seauen day The number of Rest because the seauenth day God rested from all his workes The number of Sanctification because it was commaunded to bee sanctified or kept holy Finally the number of Reuenge of Repentance and of Beatitude whence it was that the Poet sayde ô terque quaterque beati O thrice and foure times happy Phylo Iudaeus and Linus an old Poet haue written many things in the commendation of this number of seauen To omit that which some haue obserued that there are seauen wonders of the world seauen wise men among the auntients seauen greater and lesser Triones in heauen seauen circles wherewith the heauens is ingirt seauen wandring starres seuen starres in the Beare seauen starres of the Pleiades seauen changes of the voyce seauen physicall and naturall motions seuen vowels among the Greekes seauen ages that the seauenth age shall be a golden age seauen mouthes of Nilus seauen mettalles seauen liberall Arts seauen windowes in the head seauen causes of all humaine actions seauen Citties that stroue for Homer that the seauenth Sonne is able to cure the Kings Euill and a seuenth Daughter if she be present quickeneth a womans trauell the hearbe Tormentill which hath seauen leaues resisteth all poysons All these things I say we wittingly and willingly passe ouer for it must bee confessed that vnder the name of numbers there are many friuolous and superstitious toyes thrust vppon the world I come to Philosophicall and Physicall demonstrations It is to bee marked that the Physitians and Philosophers haue obserued how our life is dispensed by seauens Hippocrates in his Booke de principiis sayeth that the age of Man consisteth of the septenarie The life of man cōsisteth of seauens number of dayes For many of them who in seauen dayes space doe neuer eate nor drinke doe dye one of those dayes aswell because the Gut called Ieiunum is contracted as also because the stomack in so long cessation of his office becommeth forgetfull afterward to do his duty The Seede of the man which

Cow-calues they tye the right Testicle of the Bull that the seed may only yssue from the left which they learned or might haue done from Hippocrates in his book De superfoetatione where he sayeth When you would engender a Female tye the right Testicle of the Male when a Male tye the left If wee respect the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conformation of both the Sexes the Male is sooner perfected The conformation and articulated in the wombe for he is accomplished the thirtieth the Female not before the 40. day as wee haue before noted out of Hippocrates in his first Booke de diaeta de natura pueri and Epidemiωn but conformation is the woorke of heate So likewise the Male is moued sooner that is the third moneth the Female later that is the fourth beside the motions of the Male are more frequent and more violent all which are manifest signes of an aboundant heate Adde hereto that the Male borne the seuenth moneth commonly surviueth the Female seldome or neuer That also which is auoyded after the Infant is borne into the world called Lochia doeth The Lochia testifie the heate of a Male childe for the woman which is diliuered of a Female is longer in her purgations of a Male shorter because the Male being hotter spendeth more of the bloud gathered together in the wombe This Hippocrates teacheth in playne tearmes in his Booke de morbis mulierum After the birth of a mayde sayeth hee the longest purgation lasteth 42. dayes but after the birth of a knaue childe so our Fathers called a Male the purgation lasteth at the longest but 30. dayes If we consider the habite and structure of the parts of both Sexes you shall finde in men The habit and structure more signes of heate then in women The habit of a woman is fatter looser and softer but fat is not generated but by a weake heate woemen are smooth without hayre The flesh of men is more solide their vesselles larger their voyce baser now it is heate which amplifieth and enlargeth as cold straightneth and contracteth A woman sayth Hippocrates in the 43. Aphorisme of the seauenth Section is not Ambi-dextra that is cannot vse both hands as well as one because she wanteth heat to strengthen both sides alike In diet also that is in the custome and vsage of their liues in meat and drink and such like The dict men appeare to be hotter then women Hippocrates in his first Booke de diaeta Men doe liue a more laborious life and eat more solide meates then women that they may gather heate and become dryer woemens foode is more moyste and beside they liue an idle and sedentarie life pricking for the most part vppon a clout Finally to all these we may ad the necessity of the Finall cause which is in Natural things the chiefe of all causes It behoued therefore that man should be hotter because his body The finall cause was made to endure labour and trauell as also that his minde should bee stout and inuincible to vndergoe dangers the onely hearing whereof will driue a woman as wee say out of her little wits The woman was ordayned to receiue and conceiue the seede of the man to beare and nourish the Infant to gouerne and moderate the house at home to delight and refresh her husband foreswunke with labour and well-nigh exhausted and spent with care and trauell and therefore her body is soft smooth and delicate made especially for pleasure so that whosoeuer vseth them for other doth almost abuse them Wherfore we conclude that if you respect the principles of Generation the place conformation Conclusion motion birth purgations after birth the habit of the whole body the structure of the parts the manner and order of life and the finall cause of Creation you shall finde that in all these respects a man is hotter then a woman If our aduersaries will not yeelde to all these demonstratiue arguments let them at least Authorities to proue men hotter Hippocrates giue credance to the whole Family of the Grecians both Philosophers end Physitians This Hippocrates before the birth or incarnation as we may say of Philosophy with a diuine spirit declareth not darkely and obscurely but in playne tearmes in his first Booke de diaeta after this manner Generally and vniuersally men are hotter and dryer then women for we insist vpon mankind and women moyster and colder then men That Genius and interpreter of Nature Aristotle in his Booke of the length and shortnes of life sayth that men liue Aristotle longer then women because they are hotter In his third Booke de partibus Animalium men are stronger and more couragious In the first and eight Chapters of the first Booke of his Politicks men in all actions are more excellent then women surely because of their heate from whence commeth the strength of the faculties And in the 29. Probleme of the 4. Section he enquireth why men in winter are more apt for Venus and women in summer hee answereth because men who are hotter and dryer are in Summer spent as it were and broken and women in winter because they are cold and moyst haue little store of heat haue their humors as it were frozen or curdled not fluxible and moouing Galen in a thousand places establisheth this truth but especially in the sixt chap. of his 14. Booke de vsu partium where hee saith that women are more imperfect then men because they are colder For indeed of all qualities heate is the most operatiue Conclusion Hence therefore we conceiue that it is manifest to all men that list to vnderstande the truth that men are vniuersally hotter then women and that those that maintaine the contrary are Apostataes for the ancient and authenticke Philosophy But because wee may seeme not fully to satisfie men by our reasons and authorities vnlesse we answere the arguments brought and vrged on the contrary part we wil a little paine ourselues and the Reader to answere them in order To begin therefore with the authority of Hippocrates because it is a kind of wickednesse Answer to the authorities not to subscribe vnto this Father of Physicke we will thus interpret the force of his words Whereas therefore he saith that a woman hath a rarer kinde of flesh then a man we answere Hippocrate pounded that he vseth the word Rare abusiuely or at large for that which is laxe and soft not for that which is porous For if we so vnderstand it the body of a man is more rare that is more porous and open and therefore they sweate more freely and more easily And that this is Hippocrates meaning we appeale vnto himselfe in his Booke of Glandules where hee saith It is therefore manifest that the Chest and Paps and the whole body of a woman is laxe soft And a litle aboue A mans body is ful like a cloath thicke and thight both to see to

speake of a lawfull generation because her seede is but weake and too cold We see that Henns wil lay Egges without the Cocke which we cal Addle egges because they will neuer proue Chickins yea neither Cockes egges which sometimes they lay will proue any thing Wherfore the concourse or confluence of the seedes of both sexes is of absolute necessity in generation Valesius answereth this Obiection thus that if a woman be of a cold constitution her Valesius his opinion seede is too weake to endeauour of it selfe the conformation of the parts If the woman be hotter then is her seede fruitfull enough and of sufficient power but then there is in such women want of the remainder of Aliment by which the seede conceiued and formed in the wombe might be nourished Wherefore a hot woman without a man may generate but cannot nourish and perfect that which she hath conceiued But if these things were so as Valesius woulde haue them then hot and mannish maydens without the embracements of men should suffer many abortments And sometimes it hath bin obserued that the geniture Disprooued yssuing from a woman the seuenth day after conception hath bin dearticulated so that in it hath appeared the rudiments of the three principall parts and the threds of al the spermaticall parts very conspicuous For these are the workes of seede onely and not of blood because the blood conferreth nothing to the conformation and discretion of the parts neither yet floweth vnto the Conception till the description of the spermaticall parts bee begun And thus much of the seede of women wherein I haue beene somewhat more large because the Aduersaries are in this point very violent and will hardly be gainsaide whatsoeuer euidence of reason is brought against them Now we proceed to the manner of the emission of seed QVEST. VI. Of the Excretion of the Seede by what power or Facultie it is accomplished COncerning the excretion or auoyding of seede there remaines two things to be Whether the excretion of seede be Naturall or Animall handled two doubts to be cleared First by what power or Faculty this excretion is made by the Naturall or by the Animall Secondly why there is so great pleasure in the emission of seede Both these doubts it shall not be hard to assoil yet because we would giue the Reader full satisfaction we wil insist somwhat the more particularly vpon them That the excretion of seede is altogether Naturall may thus bee demonstrated Because euery excrement is driuen foorth by the power of Nature and seede is an excrement So That it is naturall Reason 1. the menstrual blood which is a profitable excrement of the last Aliment of the fleshy parts is purged onely by the force of Nature at certaine times and determinate courses wherevpon we cal them Courses So the Chylus which is the excrement of the stomack although it be profitable is thrust downe into the guts by the ingenite faculty of the same stomacke onely So the excretion of the excrements of the belly and of the bladder is meerely Naturall Moreouer for the excretion of seed Nature hath ordained no Muscles at all for there appeare none in the spermaticall vesselles nor in the Testicles nor in the Prostate Glandules Happely you will say there are the muscles called Cremesteres which compresse the Leading Obiection vessels by which compression the seede is strayned forth but we do not acknowledge that vse of the Cremaster muscles because in the vesselles of seed which are in women there Answere are no such muscles found who notwithstanding auoyde seede as well as men as hath bin proued Hereto may be added the authority of Hippocrates at least of Polybius in his book Hippocrates authority de genitura who referreth the cause of excretion to the spumy or frothy nature of the seed which thence being turgid and not able to containe it selfe in his place maketh way for his owne euacuation On the contrary that the excretion of seede is Animal these arguments may perswade First because neither whilest we wake nor in our sleepe there is any such excretion vnlesse That it is animall Reason 1. the force of the imagination goe before it Secondly because in the auoyding of seed the legges and the armes are contracted and the whole body suffereth a kinde of convulsion whereupon as wee haue already sayed Democritus calleth coition a light Epilepsie or falling sicknes Thirdly because that excretion is made sometime slower sometimes sooner according to our arbitrary will and discretion Finally because it is alwayes ioyned with pleasure now pleasure is an affect of the sensatiue faculty which is meerly Animall We are of the same opinion concerning the eiaculation of Seede that wee were of concerning What we conclude of It is a mixt action the erection of the yarde to witte that it is a mixt action of a Naturall and an Animall It is Animall because it hath imagination going before and pleasure alwayes accompanying it It is Naturall because it is made when Nature is prouoked either by an itching or tickling quality or oppressed with a burden of aboundance and that without the help of muscles But it must be remembred that we here speake of that profusion of seede which is Naturall The causes of the running of the reynes not of that which is symptomaticall which they call the Gonorrhaea or running of the reynes which neither hath any imagination going before nor pleasure accompanying it neither yet is driuen out by the strength of Nature but falleth away by reason of the acrimony of the seede the weaknes of the vesselles their convulsion and the inflamation of the neighbour parts finally which bringeth vpon the Patient an extenuation and consumption A story of a Satyre of the whole body Witnes that Satyre in Thaso whose name was Grypalopex of whom Hippocrates maketh mention in the 7. Section of the 6. Booke Epidemiωn who at the age of 25. yeares poured out his seed in great aboundance night and day and in the 30. yeare was vtterly consumed and so dyed QVEST. VII Whence commeth the pleasure in the eiaculation of Seede THE wonderfull prouidence of Nature hath giuen to all Creatures certayne goades and prouocations of lust and an impotent desire of copulation for the preseruation of the seuerall kindes of Creatures because the Indiuiduum or particular is of it selfe and by an inbred necessity dissoluble and mortall And indeede this sting of pleasure was very necessary without which man especially the one sexe in scorne and detestation of so bruitish and base a worke the other for feare of payne and trouble would haue abhorred this woorke of Nature The Finall The finall cause of pleasure in coitiō cause therefore of this pleasure which is conceiued in the whole action of copulation but especially in the emission of the Seed is onely the conseruation or preseruation of mankinde The Efficient causes of this pleasure

small or shallow because the instrument of respiration is inflamed so that the chest How by the respiration cannot moue or be inlarged in all his demensions in inspiration nor yet be freely collected or gathered vp together in expiration as it may be in the former where the instrument of breathing is not taynted or violated but onely the brayne frequent also it is and quick often returning because of the necessity imposed by the flame of the ague for so the shallow breathing is recompenced by often breathing Secondly these phrensies are distinguished by the voyce for in the phrensie of the How by the voice brayne the voyce is base they cry out spurne and byte any that comes neere them contrariwise in the phrensie of the midriffe the voyce is acute or treble because the chiefe instrument of free respiration is affected and being drawne vpward by the inflamation the chest becommeth narrower for the magnitude and basenes of the voice followes the constitution of this instrument The last and most proper signe of this phrensie of the midriffe Hippocrates deliuereth in the 55. Aphorisme Coacarum poenotionum where he sayth In these men their Hypochondria How by the retraction of the Hypochondria appeare intro sur sum revulsa i. to be drawne inward and vpward the demonstration of which saying is to bee made by Anatomy thus The midriffe in the vpper side is couered with the pleura on the lower with the Peritonaum or rim of the belly which incloseth as in a sacke all the naturall instruments and parts conteyned in the lower belly and giueth The Anatomical demonstration euery one of them his owne coate The midriffe then being inflamed is drawne vpward and carrieth with it the peritonaeum with the peritonaeum are the hypochondria the Liuer the Spleene the Stomack and all the bowels retracted also hence comes that inward and vpward revulsion of the Hypochondria Hippocrates mentioneth wherefore these are the three proper and demonstratiue signes of the phrensie from the midriffe small or shallow and The three demonstratiue signes of the plurisie from the midriffe Why when the midriffe is inflamed there followeth a phrensy frequent respiration a shrill or treble voyce and the vpward and inward revulsion of the Hypochondria But why happeneth it that when the midriffe is inflamed there followeth a phrensie Some thinke that when the midriffe is inflamed the brayne is also presently alike affected for the inflamation of the midriffe hindering respiration the heat is increased in the chest and the heart the bloud is attenuated and groweth cholerick and flyeth vp into the brayn whence commeth an erisypelas that is a cholericke inflamation of the brayn the immediate cause of the true phrensie but these things are ridiculous For if it were so then whensoeuer the Lungs also are inflamed presently a perpetual phrensie would follow because there followeth both a difficulty of breathing and the Lungs are nourished with a bilious that is a very thin bloud moreouer if an Erisypelas should breede in the brayne then were the phrensie a true phrensie not depending vpon the inflamation of the midriffe Others referre the cause of the phrensie to an analogy or proportion in all correspondency betweene the midriffe and the brayne But because the marrow of the backe is more correspondent to the brayne and yet when that is inflamed there followeth not alwayes a perpetuall phrensie we doe worthily search farther for the cause Wee therefore vnderstand that there is a double concurring in this busines to wit a wonderfull connexion The true cause and society of these two parts and then the perpetuall motion of the midriffe The society is by nerues which communicate both heate and a vaporous spirite to the brayne And the continuall and strong motion of the midriffe driueth vp with force and violence smoaky vapours to the brayne For if you onely admitte the society or sympathy of the nerues why should not the same phrensie fall out when the mouth of the stomacke is inflamed which hath notable stomachicall sinewes which from the brayne are inserted into it QVEST. II. Of the motion of the Heart and the Arteries or Pulse a Philosophicall discourse THE busie wit of man obseruing the perpetuall motions of the heauens hath long trauelled to imitat● the same and in making experiments hath framed excellent and admirable peeces of workmanship whilest euery one carried a perpetuall motion about himselfe which happly hee little remembred or Euery man carries a perpetuall motion about him thought vpon and that is the perpetuall motion of the heart which from the day of birth til the day of death neuer ceaseth but moueth continually by what engines pullies what poyses and counter-poyses what affluencies and refluencies this perpetuity is accomplished we imagine will neither be vnprofitable nor vnpleasant to vnderstand especially to those who desire to know and acknowledge the admirable workes of God in this little world of the body of man as wel as his great administrations in the greater We read of Aristotle that when hee was in banishment in Chalcide and obserued the seauen-fold Ebbing and Flowing in one day a night of the Euripus ornarrow Frith between Aulis and The cause of Aristot death the Iland Eubra and could not finde out the cause of it he pyned away euen to death with sorrow Me thinks therefore that euery man when he puts his hand but into his bosome and feeleth there a continuall pulsation by which hee knoweth his owne life is gouerned should also bee desirous to vnderstand what maner of engine this is which being so small that he may couer it with his hand hath yet such diuersities of mouing causes therein especially The heart cōpared to a smal watch considering that a little skill to cleere and dresse the wheeles may keepe this watch of his life in motion which otherwise will furre vp and stand in his dissolution We will therefore a little payne our selues to discourse of the manifold difficulties wherein the causes of this motion are so intangled that some not meerely learned haue thought that they are onely knowne to God and Nature and to none other The motion therefore of the heart is double one naturall the other depraued The The motion of the heart double The natural motion naturall we call the Pulse the other we call Palpitation the one proceedeth from a Naturall faculty the other from an vnnaturall distemper the one is an action of the heart the other a passion Our discourse shall be onely of the naturall motion which consisteth of a dilatation called Diastole a contraction called Systole and a double rest betweene them Aristotle imagined the onely cause of this motion to be heate but perpetuated by the Aristotles conceire of the cause continuall affluence of oylie moysture which as continually is consumed as it is ministred euen as oyle put to a lampe but the dilatation sayth hee commeth from