Batman vppon Bartholome his booke De proprietatibus rerum, newly corrected, enlarged and amended: with such additions as are requisite, vnto euery seuerall booke: taken foorth of the most approued authors, the like heretofore not translated in English. Profitable for all estates, as well for the benefite of the mind as the bodie. 1582.

¶ INCIPIT LIBER TERTIVS (Book 3)

¶ Of the properties of the soule reasonable. (Book 3)

BY the help of Iesu Christ, in the foresaid bookes, we haue brought in brieflye some properties of bodi∣lesse substance, of y^e essence of God, & qualitie of An∣gels: Now with his helpe we shal turne our s••••le to bodily creatures, and we shal begin at the worthiest of creatures, that to man, that hath kinde and propertie as well of bodies as of spirits.

¶ Of the description of man. Chap. 1.

A Man is of all other creatures néerest in likenesse vnto God,* 1.1 milde after kinde by the lawe of reason, receiuing doctrine and skill, hauing the Image of God by the might of knowledge, and the likenesse in power of louing. Farther to the intent the properties of men shuld be the more openly known to vnlearned mē & simple, of his parties, of y^t which he is made & cōposed, we shal shortly begin to intreat: and first of y^e worthier kind, y^t

is the soule, by the which man agrieth with Angells. For by the soule man is lift vp to heauenlye thinges, aboue the kinde of bodie. For as Isidore sayth, by a misse vse, Homo, a man, hath y^e name of Homo, the earth: sith that he is not made only of body, but composed of body & of soule. And therefore a man is called Antropos in Gréeke:* 1.2 By Antropos is vnderstoode vprightlye formed. For the spirit is lifted vp by gouernaunce, to the contemplation of God his maker: wher∣fore the Poet saith.

Prona{que} cum spectant animalia eçtera terrā, Os homini sublime dedit coelumquè videre. Iussit & erectos ad sidera tollere vultus.

The meaning is thus, other beasts looke downeward to the earth. And God gaue to man an high mouth, and com∣maunded him to looke vp and beholde heauen: & he gaue to men visages looking vpwarde towarde the starres. And also a man shoulde séeke heauen, and not put his thought in the earth, and be obedient to the wombe as a beast. Isidore speak∣eth of a double manner man,* 1.3 of the in∣ner man, and vtter man. And first wee shall treate and procéede of the in∣ner man.

¶Of the inner man, the soule, Chap. 2.

FIrst it is to vnderstand, what thing the reasonable soule is, and of what disposition, & what is the meaning of the Etim••logie, and the pronouncing of this name, Anima, a soule. Then of the might & vertue therof. And thirdly of the effect & working therof. Fourthly, of the per∣fection and comparison, that is to witte, what is the propertie thereof, when it is ioyned to the bodie, and when it is departed from the bodye. The reasona∣ble soule, of the which we intend héere to speake, is defined of some Saintes and Philosophers, as a spirit: And of some other, as Anima et spiritus, soule and spirite. In that the soule hath the kinde of a spirit, S. Austen defineth it in libro de motu cordis.

¶Yet of the Soule. Chap. 3.

A Soule is an vnbodilye substaunce intellectuall, that receiueth lyght of the first, by the last relation: By this definition we know the first and cheife propertie of the soule. For mans spirit receiueth the lyght of God next after Angells. Also in that it is a soule, it is defined in two manners. For it is ioy∣ned to the bodie in two manners, that is to vnderstand, a mouer to the thing that is moued, and also as a shipman is setteled to the shippe. And thereto accor∣ding Remigius defineth a soule in this manner. A soule is a bodilesse substance ruling a bodie. And Saint Austen in the booke De anima et spiritu, saith in this manner. A Soule is a certeine sub∣staunce, partener of reason, betaken to a bodie that shall be ruled. Of the which definition some propertie is taken: That is, that the soule by a certeine ne∣cessitie of loue & gouernaunce is kind∣ly giuen to the ruling of the bodie, that is ioyned thereto. And héereby it appea∣reth, that the soule is not streighted, nei∣ther spread in length, neither in bredth in the bodie, that he ruleth and gouer∣neth: but by the vertue of the soule the body all about is ruled and moued. As Calcidius putteth example in Commen∣to super Thimeum, of the Spider that sitteth in the middle of the web, & féeleth all manner of mouing, & toucheth the webbe either within or without: So the soule, abiding in the middle of the heart, without spreading of it selfe, gi∣ueth lyfe to all the bodie, and gouerneth and ruleth the mouing of all the luns. In that it is compared to the body, that it is ioyned vnto, as forme and perfecti∣on. It is defined of the Philosopher in lib. de Anima, in this manner. A soule is Endelichia, that is, the first act or per∣fection of a kindly bodie, that hath lims and might to haue life. By which defini∣tion it is manifest, that though the soule be ioyned to the bodie, it may not be fa∣stened to all manner of bodyes, but one∣ly to a kindly bodie, that hath lummes,

and is first kindlye disposed to receiue a reasonable soule. Also in y^e it is a soule and spirit, it is defined foure manner of waye••. First in comparison to creatures generally, as in the booke De anima & spiritu, Austen saith in this manner: A soule is made to the likenesse of all wis∣dome, and beareth in it selfe the liknesse of all things. For it is like to the earth by Essentia: to water, by imagination: to Aire, by reason: to the Firmament, by vnderstanding: to the knowledge of heauenly ioyes. In the sixt manner it is defined in comparison to God, as to his maker, thus. A soule is like to God, a quickening of lyfe. Héereby we knowe that the soule is not begotten of the fa∣ther and mother, but it is compound and created of God to the liuing of the bo∣die. Also in the seauenth manner it is described in comparison to God, as to the end that he is made, thus: A soule is a spirit intellectuall, ordeined to blisse in it selfe. Héereof shineth the propertye of the soule, that is to meane, that the soule béeing departed from the body is not onely beautified with Angelles, or as an Angell is, but the felicitie thereof is inlarged, and in the bodie glorified. Iohannis Damascene. Homel. 26. com∣prehendeth all these differences and de∣finitions vnder a generall discription, and sayth, That a soule is a substaunce liuing, simple, and bodilesse, in his own kinde vnléene with bodilye eyen, ney∣ther shall die, and is the reasonable vn∣derstanding, without shape of limmes. And it vseth a bodie, and giueth there∣to heart of lyfe, and of growing and of begetting, and hath none other vn∣derstanding, but in it selfe it is most pure and cleane. And as the eye is in the bodie, so is the intellect vnderstan∣ding in the soule, and it hath frée ad∣uisement and will, and is chaungea∣ble by couenable will. For it maye fréelye take eyther refuse. All these the spirit taketh of his grace, that made him, and of him hée hath béeing a•••• kinde. Hetherto speaketh Iohn Damas∣cene. Bernard describeth a right such properties and saith. O thou soule, beau∣tified and made fayre with the Image and lykenesse of God, spoused in spirit, with Faith: bought with Christs owne bloud, assisted with Angells, pertaker of blisse, heyre of saluation, and par∣tener of reason. What hast thou to doe with the flesh? By which thou suffe∣rest much. By these many and diuerse definions, and descriptions, diuerse and sundrie properties of the soule be know∣en, touching his béeing of kinde and of grace.

¶How the soule is of Philoso∣phers described. Chap. 4.

BUT what thing a Soule is, it is vnknowen to many men. For in this matter wée reade, that olde Phi∣losophers gaue diuerse, and as it were contrarie determinations. In liber de Anima, Aristotle rehearseth the Pla∣to sayde, that a soule is a béeing mouing it selfe. And Zeno sayth, that a soule is a number that moueth it selfe. Pytha∣goras calleth the soule Harmonie, a con∣cord of melodie. Paphinons calleth it Idea, a manner example. And Asole∣pides calleth it a manner of corde, that setteth the fiue wittes a worke. Hipo∣cras calleth it a subtile spirite spread through all the bodie. Eraclius the Phi∣losopher, calleth the soule a lyght, or a sparcle of béeing. Democritus cal∣leth it an vncerteine spirits Atho∣mis, a little thing, as it were of the meates in the Sunne beame, and so hée sayth, that all the bodye of the soule is such a lyttle thing. Permenides saith, that it is made of earth and of fire. Epicurus sayth, that the soule is a man∣ner kinde of fire and ayre. Ipertus saith, the soule is a firye strength. Iuxta il∣lud: Igneus est illis vigor et coele∣stis origo. Sith that wise men haue spoken so many wayes, and so diuerse∣ly of the soule: at this time onelye this shall suffice that is sayde of holy men. That the soule is a manner of spiritual and reasonable substaunce, that GOD maketh of naught for to giue lyfe and perfection to mans body. And because it is a substaunce that maye receyue contraryes: It receiueth vnderstan∣ding,

and yet is subiect to forgetting, vertue and mallice without chaunging or léesing of his substaunce. And be∣cause it is bodilesse, it is not spread in length neither in breadth in the bodily wits. Inasmuch as it is simple in kinde, therfore it may grow and ware, neither more neyther lesse one time then at an other. And therefore in the greater bo∣dye it is no greater, nor in the lesser bo∣die lesser, as sayeth Austen. Also though it bée simple and not chaunge∣able in his substaunce, yet it hath ma∣ny sundry mights and vertue. For mul∣titude in might and vertue, maketh him neither more ne lesse in kinde, but the multitude of might and vertue be∣longeth to the dooinges and effects. And so hée is not more in thrée vertues then in one, neither lesse in one then in thrée: And thus it is known, that y^e soule hath many propertyes and definitions, tou∣ching what thing the Soule is, and the condition of the Soule shall bée more cléerelye knowne by the setting of the name.

¶How the Soule tooke name of the Gentiles. Chap. 5.

ISidore sayeth, that Anima the Soule, was named of the Gentiles: For that by their opinion it is winde & breath: For we by drawing of ayre at the mouth séeme to liue. But this opini∣on is openlye falsée, for the Soule is put into the bodye, long before the ayre bée taken at the mouth. For it liueth bée∣ing in the mothers wombe, when our Lorde maketh the Soule, and putteth it therein. And it is called Soule be∣cause it liueth, and it giueth lyfe to the bodie, that it is put in. And it is called spirit, because it hath in it selfe, spiritu∣all, animall, and kindlye lyfe: And be∣cause it maketh the bodye Spirare, that is, to breath. Also the same thing is Anima and Animus: but Anima lea∣deth the lyfe by reason, and Animus by counsaile and guiding. Therefore Phi∣losophers saye, that Anima, that is a lyfe, abideth with Animus, that is coun∣saile. Also Anima the Soule, is cal∣led Mens, the Minde, because it app••a∣reth aboue as head, or because it min∣deth. By the Soule, man is the Image of God. Also many names of the soule bée so coupled together, so that often∣times one name is put for another, and the Soule that is one, is called by di∣uerse names in diuerse respectes. It is called Anima, while it is in the bodye and giueth it lyfe. Mens whilest it hath minde, Animus, whilest it hath will: Racio while it déemeth or iudgeth rightfully: Spiritus while it breatheth: Sensus while it féeleth. And for these propertyes of the Soule, cunning, that is the qualytie of the Soule, is called Sciencia, and hath the name of Sen∣sus, féeling. Hetherto speaketh Isidore. liber. 15. Chap. 14.

¶Of the powers of the Soule. Chap. 6.

THE Soule is one in substaunce, and hath many vertues, and ma∣ny manner of workings: thereby it néedeth to shewe diuerse parting of his might and vertues. The Soule is com∣pared to the body, and to this end, and to this act. Touching the comparison to the bodie, the Soule hath fine man∣ner of mightes and vertues. The first whereof, as Austen saith, is féeling, and by that vertue the Soule is moo∣ued, and taketh héede to the bodylye wittes, and desireth those things, that belong to the bodye. By this vertue a beast is mooued to desire the thing that is lyking, and to eschewe the thing that is grieuous. The seconde power is wit: that is the vertue of the soule, whereby shée knoweth things sensible and corporall, when they bee present. The third is imagination, whereby the Soule beholdeth the lyekenesse of body∣lye thinges when they bee absent. The fourth is Racio, Reason, that déemeth and iudgeth betwéene good and euill, truth and falsenesse. The fifte is Intel∣lectus, vnderstanding and inwit. The which comprehendeth thinges not

material but intelligible, as God, Angel, and other such. The three first ver∣tues, feeling, bodily wit, and imaginati∣on, are s••ituate in the soule, that it is coupled to the body, and giueth life and innerwit & vtter wit to perfection of the body. And these thrée vertues be com∣mon to men and to other beasts: But the other vertues, ••acio and Intellectus, be in the soule, in that it may be departed from the body, and abide departed as an Angell, and that by two manner of re∣spects. For it beholdeth the higher things and so it is called Intellectus: and be∣holdeth the neather things, and so it is called Racio. In that the soule is compa∣red to this end, it hath thrée manner of vertues, one is Racionalis, whereby it taketh héede to the thing that is true: The other is called Concupisubilis, whereby it taketh héed to the thing that is good, the third is called Irascibilis, and thereby it taketh héede y^e thing that is great and huge, and to the thing that is euerlasting. In the Rationali is know∣ledge of the truth, in Concupiscibili, wil and desire of good thing: in Irascibili is flight of contrary, that is, of euill. And so euery vertue thus considered taketh in this manner knowledge of the truth, ei∣ther that it desireth good, either indeuou∣reth to flie harme. All the wits come of that vertue Rational and apprehensiue. All affections and desire, of Concupisci∣bili and Irascibili. Which affectio••s bée foure, that is to say, Ioy, Hope, Dreade and Sorrowe. The first two come of Concupiscibili, for of the thing that we couet and desire, we haue ioy, and in ioy∣ing we hope. The other two, dread and sorrow, come of the Irascibili. For of things that we hate we haue sorrowe, and in sorrowing we dread. These foure affections be the matter of all manner vices and vertues, as it is in another place shewed, and that appereth by Au∣sten in the booke De A••••ma & spiritu, where all those thinges are decla∣red.

¶Of the powers of the soule. Chap. 7.

IF we take héed to the soule in com∣parison to his working, wee finde three manner of vertues, Vegetabilis, that giueth lyfe, Sensibilis, that giueth feeling, Racionalis, that giueth reason. In diuerse bodyes the soule is sayde to be thrée folde, that is to saye, Vegetabi∣lis that giueth lyfe, and no féeling, and that is in plants and rootes, Sensibilis, that giueth life & féeling, and not reason, that is in vnskilfull beasts, Racionalis that giueth lyfe, féeling, and reason, and this is in men. The Philosopher lyke∣neth the soule that is called Vegitabi∣lis, to a Triangle. For as a Triangle hath thrée corners, this manner soule hath thrée vertues, of begetting, of nourishing, and of growing. And this soule Vegetabilis is lyke to a Triangle in Geometrie. And hée lykeneth the soule Sensibilis, to a quadrangle square, and foure cornerd. For in a Quadran∣gle is a line drawne from one corner to another, before it maketh two Tri∣angles and y^e soule sensible maketh two triangles of vertues. For where euer the soule sensible is, there is also the soule Vegetabilis, but not backwarde. And hée lykeneth the soule Racionabi∣lis to a Circle, because of his perfection and conteining. For of all the figures that be called Isoperimetra, that is of al the figures of the same length the Cir∣cle is most, and most conteineth.

Though the soule reasonable be made perfect in cunning and vertues, as it is sayde in Liber de Anima: it is most per∣fect, and most may conteine in the man∣ner of a Circle, touching the kindly ver∣tues. And therefore who that hath the soule reasonable, hath also the power Sensibilis and Vegetabilis, but not con∣trariwise.

¶Of the Soule Vegetable. Chap. 8.

THen the Soule Uegetable, that giueth life, hath vertue of beget∣ting, that is néedefull to multiplye and bring forth his kinde, vertue of nourishing to keepe a singular thing in

kinde, and vertue of waring and growing, to the perfection thereof. Also to this vertue Vegetabilis: that giueth life, serue foure vertues, that is to be vn∣derstoode.

The vertue of appetite, that ta∣keth what is néedfull to foode: the ver∣tue of Digestion, that parteth the thing that is couenable, from a thing that is not couenable in foode: retentiue, which transmitteth or conueieth it, that is con∣uenient in foode, to all the partes in beasts, and to all the boughes, twigges, springs, and plants, and fastned to them, to restore the lust or liking say or iuyce as well in plants, as in beasts: The ver∣tue Expulsiue is, which expelleth and putteth awaye that that is vnconueni∣ent and hurtfull to kinde. Also there bée other vertues that serue and minister to the vertue Vegetabilis, Immutatiue, Informatiue, Assimulatiue, Perforabi∣lis, Aspera, Leuis: the differences of which is not our intent to pursue: For they be openly knowen in Liber Iohan∣nicij. Chap. 2.

Therefore gather you shortlye of this that is sayde, that the soule by the vertue Vegetable in plantes, brin∣geth forth other of the same kinde, and multiplieth and kéepeth that that is brought foorth in kinde. And whatso∣euer is néedfull to foode, it desireth, re∣ceiueth, incorporateth, and inioyeth. And it putteth and excludeth awaye that that is not according. Also by the vertue Generatiue, to whome serueth Pas••itiue, it multiplyeth and bringeth forth things of kinde. And by the ver∣tue Nutritiue, it comforteth and féedeth kindes that bée multiplied. Also by the vertue that is called Augmenta∣tiua, it maketh the bodie increase and growe, and bringeth it to a due sta∣tute and quantitie, and maketh it per∣fect.

Also by age and passing of time this manner soule faileth, & at the last when the bodie dieth, it consumeth. And these things that be sayd héere of the soule, called Anima Vegetatiua, shall suf∣fice.

¶Of the soule sensible. Chap. 9.

DE Anima sensibili, of the Soule that giueth féeling, somewhat sha••l shortlye be sayde, touching the diuer∣sitie of the might and vertues there∣of. For the vertue of féeling hath place in the most subtile Chambers of the braine, and giueth quicke moouing and féeling in all the limmes, and that by sinewes and small vaines that spring out of the braine, and spreadeth into all the partes of the beast. The Soule sensible, that giueth féeling, hath dou∣ble might and vertue, that is to wit, of apprehending and of mouing. The vertue of apprehending, that is a man∣ner knowing, is departed in twaine: into common or innerwitte, and into perticular or vtter wit. The vtter wit conteineth the sight, hearing, smel∣ling, tasting, and touching. And this wit in his Organes is brought to ef∣fect in this manner. There is a sinew that in the crafte of Anathomia, is called Obticus,* 1.4 and is an hollowe si∣newe, and commeth from the braine to the eyes, or to the blacke of the eien, parting.

And an other commeth to the eares: and the thirde to the nosethrilles: the fourth to the tongue, and to the roofe of the mouth, and the fifte braunch∣eth and commeth in cordes to the in∣strumentes of touching, and spreadeth through all the bodye. By these si∣newes the spirite of féeling is dispear∣sed into all the bodye: and by ver∣tue thereof all the bodye is able to féele and to moue. And so by vertue of sprea∣ding and of shedding of that spirite into all the sinewes, arterye vaines or Muscles, all the matching or ma∣king of the bodye, is founde able to moue.

¶Of the inner Sense. Chap. 10.

THE inner vertue is parted in thrée, by thrée diuisions in the braine. For in the braine bée thrée small celles,

that is to say, the formost in which the vertue Imaginatiua worketh. There those things that the vtter wit compre∣hendeth without, be ordeined and put to∣gethers within, as saith Iob.* 1.5 The mid∣dle chamber termed Logica: therein the reason sensible or vertue Estimatiua is a maister. The third and the last, which is Memoratiua, the vertue of the mind. That vertue holdeth and kéepeth in the treasure of the minde, and knowne by imagination and reason.

The vertue of the sensitiue ima∣gination and memorie. Chap. 11.

THE vertue of féeling that commeth of the soule sensible, is a vertue, by which the soule knoweth & iudgeth of coulours, of sauours, and of other obiects that be knowne by the vtter wits. The vertue imaginatiue is it, whereby wée apprehend likenesse and shapes of things of perticulars receyued, though they bée absent: As when it séemeth that we sée golden hils, either else when through the similitude of other hills we dreame of the hill Pernasus. The vertue Estima∣tiue, or the reason sensible is it, whereby in being héedfull to auoide euill, & follow that is good, men be prudent & sage. And this vertue Estimatiue is common to vs & to other beasts: As it is séene in hounds & also in wolues: but properly to speak, they vse no reason, but they vse a busie & strong estimation, but héereof we shall speake in another place. But Memorati∣ua is a vertue conseruatiue or recorda∣tiue, wherby the likenesse of things, least they should be forgot, we lay vp & safely reserue. Therefore one said, the Memory is the coffer or chest of reason.

Of the sensible vertue motiue. Chap. 12.

VErtue sensible that moueth is parted in thrée. One parte is called Natura∣lis, the other Vitalis, and the third Ani∣malis. The vertue that is called Natura∣lis, moueth the humours in the body of a beast by the vaines, & hath a principall place in the liuer. For that it worketh there principally. The vertue that is cal∣led Vitalis, is the vertue of life, & hath mouing by the throat, or artery pipes, in the which it moueth the spirits y^t com∣meth from the hart. For this vertue hath place in the heart. And of the heart sprin∣geth the hollow or artery pipes, as the vaines spring out of the liuer. The heart is so hot, y^t if it wer not slaked with cold aire and breathing, it should be stifeled in it selfe in the same heate. Therfore it néedeth to breath & to drawe in aire by the lungs and organe, to slake the heat & the burning thereof. The vertue that is called Animalis motiua, hath place in y^e small chambers of the braine. Out of the braine all the sinewes spring by meane of the ridge boane, and of the marrowe of the bones therof. This vertue moueth all the lims. For first it moueth the si∣newes, muscles, and brawnes: and these moued, they moue other limmes spéede∣ly in euery parte. And for that, that it moueth the handes, it is called vertue operatiue working. And for that that it extendeth to the féete, and moueth them to walke, it is called the vertue progres∣siue, going. For thereby beastes haue their kindly mouing and going. Then gather briefly the properties of the soule sensible, that belongeth to this treatise. The soule sensible that giueth féeling, is a certeine spirituall substaunce more no∣ble and more worthy then the soule Ve∣getabelis, that giueth life: And lesse no∣ble and lesse worthy then the soule Ra∣tionalis, that giueth reason. For the be∣ing and the working of this soule, that is Sensibilis, is dependant of the bodie, that it is in, and maketh it perfect. There∣fore when the bodie dieth, the béeing and working thereof dieth also of the Uege∣tatiue spirit departed from the bodie. But while it is in the bodie it hath ma∣ny noble workings and dooings. For it maketh the bodies of beastes to haue fée∣ling, and maketh perfect the inner kinde and the vtter knowing, as to y^e lims re∣quire, & 〈…〉〈…〉th all y^e lims in euery part. Also it dea••eth•• spreadeth his vertue in∣to al the parts of the body. Also as y^e lims be more noble, so it doth more noble déeds

in the bodie. Also it is the cause of sléep∣ing and of waking in beasts. Also if the vertue thereof be gathered into the inner places of the bodie, it worketh the more strongly. And when it is spread into the vtter offices, and occupied in many pla∣ces, it worketh the more féeblye: For while it falleth heede to the sight, it fée∣blesh and sl••keth in the hearing, and so of other. Therefore it is sayd.

Pluribus intentus, minor est, ad singula sēsus.

That is to vnderstand, the wit, that taketh heede to manye things, taketh the lesse heed to euery therof. Also in the vttermost and in the more excellent fée∣lings, the vertue thereof is dulled, but it hath liking in meant féelings. Also the vertue and working thereof is a let, so the spirit sensible, when his waye and passage is foretolde and warned by stop∣ping of the wayes, poores, and small holes in the bodie, as it falleth in them that haue the Palsie or Epilepsia, that is the falling Euill, or other such disea∣ses. And the vertue thereof is dissol∣ued and vnloose, by too great heate, that dissolueth and stretcheth the poores, or small holes in the bodie: as by to great colde, constraining, shutting, or stop∣ping the small holes, it is let to spread it selfe into the partes of the bodie. Al∣so by sweete smelles, the vertue in a beast, that was lost, is restored: as it is corrupt and grieued by stinking smells. But now of the vertue sensible this shall suffice.

¶Of the soule reasonable. Chap. 13.

THe soule reasonable, or the vertue of vnderstanding that is called In∣tellectus in Latine, is separated by two chiefe workinges, in one manner it is called Intellectus speculatiuus, and in a∣nother manner it is called Intellectus practicus. In that it vseth contemplation it is called Speculatiuus. In that it wor∣keth it is called Practicus. And by this roote mans lyfe is separated a sunder, that one is called Vita actiua, life of working, and that other is called Vita contemplatiua, lyfe of contemplation. Then the reasonable soule is euerla∣sting, incorruptible, and may not die, Wherefore his principall act and déede, that is Intelligere, to vnderstand, is not dependaunt of the bodie. And it liueth perfectlye, and vnderstandeth when it is departed from the bodye, yea, and the more it drowneth it selfe into the bodie, the more slowly and the lesse per∣fectly it vnderstandeth. And the more it withdraweth from the bonds and liking of the flesh, the more easilye and cleere∣ly it vnderstandeth. Heere I call drow∣ning, either by imagination of fantasie, or by liking of the flesh, or by loue of worldly alluring. Wherefore Grego∣rye saith. As a man is made in the middle betweene Angelles and beasts to be lower then Angelles, and higher then other beastes: so hée hath some∣what that accordeth with the highest, and somewhat that agréeth with the lowest. With Angell the spirt hath, that he maye not die: and with other beastes he hath a bodie, that must dye. And therefore if the soule by reason tur∣neth toward God, it is adorned, illumi∣nate, and amended, and made perfect. But if it tourne by affections towarde creatures, it is made darke, corrupte, and debased. Though the soule in it selfe be euerlasting, and not deadlye, yet it is passible and must suffer through the bonde of the bodie, that it is ioyned to. Therefore in liber de Anima & spiri∣tu, Austen sayth, that soules that liue in bodies, by loue of sensible things they loue bodyly lykenesse and formes: and when they passe out of the body, in the same bodilye liknesse, they suffer as it were bodily paines And therefore there they may be holde in bodily paines: for that they were not héere cleansed of the corruption of the bodie. Héereby it is knowne, that though the soule be cleane and pure in his owne kinde, it taketh vncleannesse of the flesh, sish it is origi∣nally infected. As wine and other licour taketh infection of a vessel that is sustie. And therefore when it is departed from the bodie, it beareth with it selfe the bo∣dies filths. Declaring that after this life there is no redemption, for in this lyfe all the penitent are cleansed and newly reuined vnto God by grace.

Then gather thou héereof, that among all creatures, the reasonable soule pre∣senteth most openly, the lykenesse of the Image of God: and that because it hath thrée manner of mights and vertues, though it be one and simple in kinde. Al∣so it containeth in it selfe the lykenes of all things: and therefore the soule is named the lykenesse of all things, as Austen saith. Also the soule being once made shall endure euermore in bodie or out of bodie. For as Cass. saith, It shuld neuer be sayde, it was made to the I∣mage of God, if it wor closed within the bond of death. Also it is the perfection of a kindly body with lims: and there∣fore the mor•• verelye it maye make all the bodie perfect in euery part. Also by his owne kinde it maye kindlye deter∣mine a lyking to good and euill, truth or lyes. Also by diuers vertues it maye knowe lykenesse and shapes of diuers things both present and absent. For it knoweth things materiall, present & ab∣sent, by hir owne natural shapes: and he knoweth vnmaterial things, by hir own presence, as Austen saith. Also by the re∣flection of it self aboue it self, she know∣eth it selfe, as the Philosopher saith. For séeing & vnderstanding she knoweth hir selfe. Also as a Table she taketh kindly illuminations and impressions of diuers things, and for that it coueteth kindlye to be incorporated, & to be ioyned there∣to, it desireth kindly the felowship w^e the body. And kindly it desireth good & fly∣eth euill, though it choose euill other while for want of aduisement: but by kinde it forsaketh euill, and gr••dgeth there a∣gainst, as Saint Austen saith. So the soule vegetatiue desireth to be,* 1.6 the sen∣sible desireth to be wel,* 1.7 and the resona∣ble soule desireth to be best:* 1.8 and there∣fore it resteth neuer, till it be ioyned with the best. For the place of the rea∣sonable soule is God, to whom warde it is moued, that it may rest in him. And this mouing is not by changing of place but rather by loue and desire. These pro∣perties of the soule that be rehearsed be∣fore, shall suffice.

Of the vertues of the soule, ca. 14.

NOw after we haue circumspectlye spoken of the properties of y^e soule, in it selfe and in hir body: there remai∣neth to sée and to treate of the vertues, by the which she is mightie to vse wor∣king in y^e body. This vertue is a might of the soule essentially giuen to worke and doe hir déedes in the body. For by this vertue she giueth y^e body lyfe, draw∣eth togethers, and openeth the heart, the organe, and small wayes in the bodye alway, and giueth to the body that hath a soule, féelyng and skilfull mouing, as Con. saith lib. 13. Also this vertue hath thrée parts: one is called naturall, and is in the lyner,* 1.9 the other is called vitall, or spiritall, & hath place in the heart,* 1.10 the third is called Animal, & hath place in y^e brayn.* 1.11 In beasts & in plants y^e working of the vertue y^t is called naturall is the common working, that ingendereth, fée∣deth, and maketh to growe, as Con∣stant saith, and hir ingendring or gene∣ration (as it is heere taken) is the chaunging and tourning of the substance of the humour, or the séede into the sub∣staunce of a beast or of a plant, done by worke of kinde. And this vertue begin∣neth to worke from the time of ingen∣dring to the perfecting of the plant or beast. But to this kindly generation, two vertues serue, that is to wit, Immuta∣tiue and Informatiue: For the vertue Immutatiue is she, that turneth & chan∣geth the substaunce of the séede, into the substaunce of all the partes of the plant or of the beast. And this vertue maketh this chaunging and turning, by meanes of y^e foure first qualities, y^t is to wit, hot,* 1.12 colde,* 1.13 wet,* 1.14 and dry.* 1.15 For by heate & wet she worketh y^e softer substance, as flesh in beasts, flowers and say in trées: by hot and drye, she worketh the rootes in plants, and the heart in the beastes: by wet and colde, she worketh leaues in plantes, and haire in beastes: by colde and drye, she worketh in sinewes and boanes of beastes, and in stockes and ryudes of trees and of plantes. But the seconde vertue that is named Informa∣tiua, is néedfull to the kindly working in generations.

For this vertue ordeyneth and distin∣guisheth the forme and shape of things, that is gendred couenably in all y^e parts. For this vertue pearceth what shall be pearced, and holloweth what shalbe hol∣lowed, and smotheth what is rough, and the ouersmooth maketh rough, and sha∣peth and maketh perfect the vtmost side of euerye parte. These two vertues, Immutatiua and Informatiua work no longer then the thing that is ingendred, as beast or plant, be fully brought into being of kinde. And therefore it néedeth that the vertue Nutritiua follow anone to the same, and kéepe the thing that is engendred. For the vertue Nutritiua, is helper and seruaunt to the vertue Ge∣neratiua, and maketh the thing that is ingendred, growe and stretch in length, bredth and thicknesse. And the vertue Pascitiua helpeth and serueth to the ver∣tue Nutritiua. For she setteleth and ma∣keth lyke in the lims the meale that the beasts tooke: and repaireth and restoreth what that is dissolued & lost by strength of heat, or by any passion of y^e a••••e. And therefore wonderfull kinde made this vertue of féeding, helper to the vertue of nourishing, and made both seruaunts to the vertue of gendring.* 1.16 Wherefore to this vertue of féeding, foure particular vertues serue, that is to wit, the vertue of appetite, that draweth to the synmes kindly foode. And to the food of the flesh it draweth temperaunce of bloude, to the foode of the braine and of the lunges, temperaunce of sleame, and so of other. Also the vertue digestiue helpeth there∣vnto, and departeth in the foode kindlye from vnkindly, and deuideth pure from vnpure. Also the vertue holding, which kéepeth the food that is digested, & it that is now by worke of kinde concode or sodde, she sendeth to all the limmes, and incorporateth and maketh it lyke, & mo∣ueth it. Also the vertue Expulsiua, put∣teth off the superfluities, that the lyms draweth to them, and be not worthy to be knit to the lyms. And therefore as the vertue of appetite worketh with hot and drye, and the vertue digestiue with heat and wet, and the vertue retentiue with cold and dry: so the vertue expul∣siue worketh with cold and moyst.

¶Of the vertue vitall. Cap. 15.

AFter the vertue of kinde followeth the vertue vitall, that giueth lyfe to the bodye, whose foundation or proper place is the heart: out of the hart com∣meth lyfe to quicken all the lyms. The vertue of quick and kindly mouing, hel∣peth the working of this vertue, where∣by the hart and organe, and smal wayes be opened and spread, and drawen toge∣ther. And this dilation or spreading, is called the mouing of the heart from the middle into all the vtter partes. And so contrariwise constriction or the drawing together, is called, the mouing from the vtter parties towarde the middle of the hart, as it is séene in belowes of smiths. This vertue of lyfe openeth the heart by working of the lunges, and draweth in aire to the heart, and sendeth it foorth from the hart to y^e other lyms by small wayes. And this vertue by the helpe of the vertue that closeth and openeth the heart, worketh and maketh breathing in a beast. And by breathing the breast moueth continually, but the sinewes and fleshly parts be first moued. But this blast or breath is néedfull to the slaking of vnkindly heate, and to the food of the spirite of lyfe, and also to the gendering of the spirit, that is named Animal, that giueth féelyng and moouing. For the kée∣ping of the kindly heate, is a temperate indrawing of colde ayre, and the kéeping of the spirite that is called Spiritus vi∣talis, of whose temperaunce the spirite is increased that is called Animalis. And therefore nothing is more néedfull to kéepe and to saue the lyfe, than breath well disposed and ordeined in all points. All this saith Constantinus in Pantign. Without meate and drinke a beast may liue for a time, but without breth draw∣ing of colde aire, a beast maye not endure in good case long, but the breath is corrupt and destroyed by straightning the pores, through the which the beast by a kinde of stranglyng, dyeth. The breath is corrupt first by euill dispo∣sition of the brayne, for if the brayne be

let of his office in any wise for defaulte of influence of spirites, then opening and closing of the heart fayleth: and then néedes must the beast be stiffeled, as it is séene in Apoplexia, and in other such causes. TREVISA. Apoplexia is an euill, that maketh a man léese all manner féeling. Also the same falleth by hurting of the heart, when the humours be voyded, that should kindly be therein: for so the spirites be voyded, and the at∣traction of the aire hath no place. And it fareth so in sodain smiting of the kind heate into the inner parts of the heart, as it happeneth in fearfull men in let∣ting bloud, that other while sayle and sowne. And so it happeneth of the in∣fection of the lyuer. For corruption of the lyuer taketh awaye generation of cleane pured bloud, that féedeth kindlye heate: and if kinde heate fayle, the spi∣rite vitall sayleth, and consequently the breath particularly or vniuersally is let. And so it happeneth in searching & pear∣cing of the lunges, as it fareth in them that haue the Tisike, in whom the breth straighted, vanisheth awaye by priuie hoales, and is not sufficient to temper the beate of the heart. And so it fareth in all repletion, and specially by sodayne filling of the inner veynes of the body: as appeareth in them that be sodaynlye stiffeled in the water: in whome the pores being let, the breath by a vyolent ouercomming and renting of the inner powers is stopped. Also by great corrup∣tion of the aire as in pestilence time, and in corrupt aire, when the spirite vitall eschewing his contrary, closeth himselfe in the inner parts of the heart, and so be∣ing ouerset with aire that is corrupt, may not rule the heart and other lymmes of the body, but faileth in himselfe, and as it were, sodainly vanisheth alwaye: and then thereof commeth death. Also of in∣fection and corruption of the humors of the breast, and of the breast plate and bone, as it is seen among those that haue the dropsie, pore, scurffe, canker, woolfe, & leprosie. Also by the stopping of the or∣gane & wayes that commeth from the langs, as appereth in them that haue the pirre & stifles, & be putrified and thicke breathed, and other such. Also by speciall corruption of the heart, as by biting of an Adder, or of anye other venemous worme: whole venyme pearcing to the heart, ouercommeth the kindly heat, and so stoppeth the way of the breath. Also by too much refraction of hot aire, as chaunceth in ouer hot stewes or bathe, or in the most feruent heate of y^e Sun, that rerefieth & openeth the pores ouer measure, and so maketh too great exhala∣tion and wasting of the kinde heate: and so the colde aire that is drawen in, suf∣ficeth not to slake the heate superfluous, that is not of kinde, and so the breath is let. Also the same chaunceth of the duor colde aire y^t draweth together y^e brawns and the sinewes of the breast: and there∣by the vertue of breathing is let, as it chaunceth in them that sléep vpon snow. And the same other while chaunceth by stopping of a veyne of the heart, that is called Vena concaua, the holow veyne: when that veyne is stopped and closed, the way of the passage is let, by y^e which way and passage, the bloud must go from the liuer to the heart, to féede and nou∣rish the spirite vitall. For when the heate wareth abundaunt, and the humor is withdrawen, the beast is stiffeled: for the breath sufficeth not to coole the hart. And so it fareth by ouerburdening of cholar on of other humors, in the most subtill, veynes of the heart, as appeareth in sharpe seuers, in the which the breath saileth. Also by ouer vyolent strayning of the throte and of the arteries: as we may sée in them that be hanged & stran∣gled, in the which the breath be••••g ••••••∣ped, the heart sodainly burneth 〈…〉〈…〉 beast dyeth forthwith. By these 〈…〉〈…〉 and many other, the vertue, vitall 〈…〉〈…〉 by default of breath. Of the vertue spi∣rituall, commeth wrath, fighting, indig∣nation, spite, and such passions, that arise in brute beastes through mouing of the spirital vertue with vehemencie, & with∣out discretion: but in men such passions be ordred and ruled by a certaine reason of wit. And of the vertue spiritall or vi∣tall, that is said shall suffice.

¶Of the vertue Animall. Cap. 16.

THe vertue that is called Virtus a∣nimalis, hath seate and place in the ouermost part of a man, that is to wit, in the brayne, and hath thrée parts. Or∣dinatiua, sensitiua, & motiua. That part that is named Ordinatiua, fulfilleth the brayne by it selfe alone. For in the first part in the formost chamber it ordeineth the fantasie or imagination: in the mid∣dle chamber it ordaineth the vertue esti∣matiue and reason. And againe in the vttermost chamber, it maketh perfect the memorie, and the memoriall asse: For what the vertue imaginatiue shapeth & imagineth, she sendeth it to the iudge∣ment of reason. And what that reason faketh of the imagination, as a Iudge, iudgeth & defineth it sending to the me∣mory: y^e memory receiueth those things that were put in the intelled or vnder∣standing, & kéepeth & saueth the stedfast∣ly, til shée bring them foorth in act and in déede. The second vertue that is Sensi∣tiua, is formed in this manner. By meane of sinewes that be very tender, the spirite Animalis passeth forth out of the innermost chambers of the braine, of whom the sense is formed, and some be sent with the spirite Animalis to the eyen, to quicken the sight, and some to the nosethrilles to increase the smelling, and so of the other. Of the wittes, the sight is most subtill, for the kinde there∣of is firic. The hearing hath much of the ayre, for it is a sound of y^e aire, stri∣ken, & then the more subtill is the smel∣ling, for the kinde thereof is smoakie. Then y^e taast, the kinde thereof is wa∣try. And the last & most boystous of all, that is the seelyng: for the kinde there∣of is earthie, and is néedful to féele hard things, as bones and sinewes, rough and smooth, colde and hot. Of these senses, euery one hath his office, to haue y^e like∣nesse and shape of the obiects: and what they take of that they féele, they present to the inwits. TREVISA. The obiect of the eye, is all that maye bée séene: and all that may be heard is ob∣iect to the hearing: and all that maye be smelled is obiecte to the smelling, and so of the other senses.

¶Of the vertue visible. Cap. 17.

THe sight is most simple, for it is firie,* 1.17 and diserueth sodainely things that are farre off. The sight is formed after this manner. In the middle of the eye, that is the blacke thereof, is a certaine humour most pure and cleare. The Phi∣losophers call it Christalloides, for it taketh sodainly diuers formes & shapes of colours, as Christall doth. The sight is a wit of perceiuing and knowing of colours, figures, & shapes, and vtter pro∣perties. Then to make the sight perfect, these things are néedfull, that is to wit, the cause efficient, the lymme of the eye conuenient to the thing that shall bée séene, the aire that bringeth the likenesse to the eye and taking héede, & easie moo∣uing. The cause efficient, is that vertue that is called Animalis. The instrument and lymme is the humor lyke Christall in either eye cléere & round. It is cléere that by the cléerenesse thereof, the eye may shine about the spirite and aire: It is round, that it be stronger to withstand griefes, for a rounde shape hath no sides or corners, that containeth superfluityes that should grieue it. The vtter thing, helping to worke, is the aire, without which being a meane, the sight maye not be perfect. In some beastes to profit the sight, néedeth the cléerenes of aire, and in some the darknesse, and in some the meane, not too darke nor too cléere. For in Cats néedeth darknesse, in Reremice, or Bats and in other flieng beasts née∣deth meane, as it shall be shewed heere∣after. And it néedeth to take héede, for if the soule be occupied about other things then belongeth to the sight, the sight is the lesse perfect, for it déemeth not of the thing that is séene. And easie mouing is néedfull, for if the thing that is seene, moueth too swiftly, the sight is combred and disparced with too swifte and conti∣nuall mouing, as it is in an oare, that séemeth broken in the water, through the swifte mouing of the water. Like∣wise also an euen long trée moued swift∣ly séemeth rounde. How the sight is made, olde men had diuers opinions.

In pri. cap. Perspectiue, the Philosopher saith, that in thrée manners the sight is made. One manner by straight lynes, vpon the which, the lykenesse of y^e thing that is séene, commeth to the sight. Ano∣ther manner vpon lynes rebounded a∣gaine: when the lykenesse of a thing commeth there from to a shewer, and is bend, and reboundeth from the shewer to the sight. The thirde manner is by lynes, the which though they be not bent and rebounded, but stretched betwéene the thing that is séene and the sight: yet they passe not alwaye foorthright, but other while they swarue some whether aside from the straight waye. And that is when diuers manner spaces of diuers cléerenesse and thicknesse, be put betwéen the sight and the thing that is séene: and sometime the spaces be of diuers kindes, as when one is thicker, another thin∣ner. And sometime there commeth a meane of another kinde, but the beame or bright likenes is broke, but if it come vpon a line that falleth straight, & Per∣pendiculariter vppon the same middle second occurring. And I cal a line to fall Perpendiculariter vpon a plaine thing, Ad angulos rectos, that is straight and a crosse wise: and vpon a round thing, if it fall into the middle thereof.

To the sight, for to speake in the first manner, néed nine things principally, as they be rehersed ther. The first is firm∣nesse or good disposition of the organe or instrument of sight. The seconde is a thing that may be séene set afore y^e sight: for in y^e manner the sight séeth nothing.* 1.18 but if the same thing, from the partes, wherof commeth likenes vpon y^e straight lynes, that fall into the middle of the eye.* 1.19 All which lynes drawen from all the parts of the thing that is séene, make one stéeple, the poynt whereof is in the blacke of the eye, and the broad end in the thing that is séene as appeareth in this figure.

* 1.20A and B be the Aristrées,

[illustration]

when the séeing direct lye beholdeth the poynt, C. when it beholdeth y^e point D. Then these two B C procéeding frō the eyes, be called axiltrees, for they pro∣céede immediatelye from the eyes, by meane to the thing seene. The third is distance proportional. The fourth D C is a certaine stede or place, not too farrre from the lyne of the sight. For though a thing be right before the eye, if it be too far ther from, it is not distinctly known. Axis visualis is the cléere beame or line, the whichlis vnderstood to be deduct from the middle of the sight, to the poynt of the thing séene directly to the opposite, in the mids of the sight, as appereth in this figure A B. The fift is sadnes or thick∣nesse of the thing that is séene. For 〈…〉〈…〉 be all cleare and without thicknesse, 〈…〉〈…〉 the aire is, then that is not séene, as saith the Author of the science Perspectiue, that is, the science of the sight. The sixt, is due greatnesse of the thing y^t is séene. For a thing may be so lyttle, y^t it cannot be séene in no space: for there is no sight but by appearance shapen top wise, that commeth to the eye, y^t which if it be ve∣ry little, it shal occupie a very smal part of the sight, & the sight may not sée, but when a part of the vttermost thereof is changed to the likenes of the thing that is séene. The vii. is clearnesse of y^e space, that is betwéene the eye & the thing that is séene: for if the space be thick, it letteth the likenesse of that thing, that it may not come lightly & in due manner to the black of the eye. The viii. is light: for the visible lykenesse of the thing, can not chaunge the sight without lyght. The ninth is time for the sight must haue time, as it is proued in Perspectiue: for though a thing come sodainly before the sight: it is not knowne readily and di∣stinctly without some aduisement had, the which needeth time and leasure. And therefore it needeth also that the soule take heede, as it is sayde before. Also the Philosopher sayeth, That not onelye the lykenesse of the thing seene commeth to the sight after a steeple wise, but also the lykenesse of the sight, strotcheth to the thing that is spread, vp∣pon such a steeple in the same place. In lib. 19. De Animalibus, Aristotle saith, That seeing is nought els, but that the sight passeth out to the thing that is seene.

And thereto agreeth Austen super Ge∣nesis, lib. pri. & VI. musice, wher he saith, that nought commeth from the thing that is seene, but the likenesse thereof, nor from the sight to the thing that is seene, but the lykenesse of the sight. For nothing of the substance of the eye com∣meth out, but out of the eye commeth a small appearaunce, that is shapen as a stéeple or a top, and the broad end there∣of is spread vpon all the vtter parte of the thing séene. Also the Author of Per∣spectiue, li. i.proueth, That nothing is séene, but by sight that ariseth vpon the thing that is séene, & is multiplyed spée∣delye from the wide thing to the eye. Therefore néedes is required the thirde stéeple of the same light. And of all these thrée stéeples, the poynts are in the eyen, and the broad endes in the things that be séene. Therefore when the lykenesse of the thing commeth to the sight vpon these thrée stéeples, then the likenesse of lyght and colour, passe by the small for∣tells and humors of the eye, euen to the humor that is called Christallinus, like Christall, and there the soule beginneth to giue iudgement of the thing that is séene by that lykenes, but there it is not fulfilled and complete, but the lykenesse is multiplied forth, euen to the sinewe, that is called Obticus,* 1.21 an hollow sinew, that is hid in the vtter part of y^e braine: and ther is the vertue of sight in maure and roote in the first and principalll sub∣iects, and is one: for els euery thing that is seene should séeme two things, because of the two eyen, if they continued not to one lymnie, in the which is the onely well of the vertue of sight, and springeth to the blacknesse of the eye. The Author of Perspectiue sheweth all this. Hée sheweth & expresseth another reson of the sight. li. 3. ca. 11. He saith, that y^e spirit vi∣sible, y^e eye & the aire, be cléere bodies, the whith lyghten euery other, & make eue∣ry like to other. For the aire, that is next the thing that shall be séene, taketh a likenesse of the propertie of that thing: and in that lykenesse the aire prosereth it selfe to the eye, whereof the spirit vi∣sible taketh a lykenesse. For this vertue of sight, shewing it selfe to the vtter∣most part of the black of the eye, is ioy∣ned to the aire, and is likened and made as it were one therewith: & by meane of the aire, the color is brought and pre∣sented to the iudgement of the soule. For the aire is lightly chaunged and li∣kened by diuersitie of shapes, that are therein. As we sée, that the aire that is nigh the Sunne beame, is coloured and dyed, by red cloath set betwéene. And therefore it is no wonder, though y^e eye take likenesse and shape of a cléere thing that is next thereto. Then touching this worke it is now to gather shortly, that the sight or vertue visible is more sub∣till and more liuely than the ether wits, and Visus, the sight, hath the name of Viuacitas, that is, liuelinesse, as saith I∣sidore. Also it is more worthie than the other wits, and therefore it is set aboue the other. Also in effect, as it were a vertue of fire, it is more mightie than the other wits: For the other wits knewe things that be néerer, but this wit by his vertue comprehendeth things farthest of, vnder a right corner and stéeple sight, iudgeth and discerneth after the nobler kinde and disposition of the organe, and discerneth in an easie manner betwéene things to be séene. Wherefore Aristotle lib. 12, saith, that good sight and sharp, is of temperate humour. And therefore Fowles (as the Eagles) with crooked clawes, be sharpe of sight. And that is through the pure and subtill humour, and temperate being, and purifieth that that is in the organe of the sight. And such Fowles sée their pray out of farre and more high places. And such Fowles fiye higher in y^e aire than other fowles. But Fowles that remaine on y^e ground, be not sharpe of sight: therefore they sée their meate nigh and not farre. Also, Lib. 19. he saith, that yeolow eyen be not sharpe of sight by daye, nor blacke by night, for scarsitie of humors. The yeo∣low eye moueth greatlye, and therefore the vertue of sight is féebled. Blacke cy∣en moue lesse, for multitude and plentie of humors, and the sight of the night is feeble, and the humour by night moueth heauely. Therefore the spirite visible is closed in, and by humor letted. Also the

sight of olde men is not sharpe, because their skins are riueled. Whereby it ap∣peareth, that the vertue of the sight is feeble or strong, by goodnes or feeblenes of the lymme. And he saith, When the eyen of beasts haue lyds, and the humor in the blacke of the eye is cleane and temperate, and soft mouing, and the skin vpon the blacke, tender, supple or thinne, then the sight is sharpe and may sée far. But yet he discerneth not perfectly farre off betwéene coulours and difference of the body: but yet the sight of such beasts is better, than the sight of them that haue much humour in the eyen, & haue no heling nor eye lyddes. For by conti∣nuall opening, the spirite Visibilis is to diminish, and the blacke of the eye is lyghtly grieued and hurt, and so the sight is let. But in men helyngs and eye lids cause the contrarie. Also there it is sayd, that cause of a sharpe sight, in séeing a farre, is for the place of the eyen: For big and ouerswellyng eyen, be féeble of sight, and sée not so well a farre: but déepe eyen see perfectlye a farre of. For the mouing thereof is not departed, nor consumed, but goeth foorth right, and the spirite visible passeth straight forth to the things that be seene. And so if there bée no heling nor couering without the eye, néedes the sight must be féebled, and shal not sée a farre. Hetherto speketh Aristo∣tle lib. 12, & 19. And this that is said ge∣nerally of the properties of the sight, shal suffice at this time. For other things shall be knowen héerafter, wher we shal treate of the propertie of the eye.

¶Of the hearing. Cap. 18.

THe vertue of hearing, hath effect and doing in the lims of the eares.* 1.22 And the hering is properly a vertue y^e percei∣ueth so winds: & to make perfect hearing, foure things at the lest be néedful, y^t is to wit, the cause efficient, a couenable lim, a niene space bringing ordinately y^e sownd to the wit, and the soule •• taking héede thereto. The cause efficient is the ver∣tue that is called. Animalis audibilis, of féelyng and hearing. The couenable lim is a gristle bone set in the care, and is hollow and drye and some deale harde, wound & wrapped as a wispe or wreath. It is hollow, that it maye containe the spirite and arre in the hollownesse ther∣of. It is woond & wrapped as a wreath, least the spirit of hearing should be aslo∣med and hurt by sodam and strong smi∣ting. And therefore by circularitie of the limme, sownd temperately receiued, beateth not againe the spirit of hearing, but maketh it perfect, and is liking ther∣to. Also it is harde and drye, that so the smiting of the aire may bée made better and stronger, and the sownd the more. As in tabers and timbrels that sownd bet∣ter in the Northerne winde that is cold and drye, then in the Southerne winde, that is méeke, moyst & soft,* 1.23 as Constan∣tinus and Aristotle say. The space that bringeth is aire rebounding, that goeth into the holes of the eares, and smiteth the gristle bone, that is the first instru∣ment and lymme of the hearing, and it needeth that the soule take heede, For* 1.24 so long as it is thoughtful and intendeth to diuers things, it is the lesse mightie to doe the deed of the vertue of hearing, as we sée in many, that be beset all about: for welnigh they heare nothing, while the thought taketh no héed. And therfore nothing is perceiued by hearing. Hea∣ring is made in this manner. Two si∣newes come out of the inner part of the brayne, & be fastened in the gristle bone of the eare: by the which sinewes, the spirite Animalis is brought to the fore∣said gristle bones, to which gristle bones the vtter aire referring the shape & lyke∣nesse of some sownde is meanlye ioyned thereto, and so the aire that is smitten, smiteth those gristle bones, and in them being the spirit, by the propertie of the aire, that is therein smiting, the sinewes is chaunged. And so the spirite taking a lykenesse turneth to his Cell fantastike, & presentoth that lykenesse to the soule, & so the hearing is made perfect. Wher∣fore it appereth, that the hearing is aire: for alway it is multiplied by reboūding. And therefore it is, that kinde set, y^e ••it of hearing, in the middle of the rounde head, as Arist. saith li. 12. For y^e hearing, as it were in a manner winding about

taketh the aire, that is smit all about, and not straight and forthright. Also this wit, like as the other wits be, is grieued and destroyed with too great noyse, and is pleased and preserued with temperate sowndes. Wherefore in Exa∣miron, Ambrose sayth, that men of the Country where the riuer Nylus ariseth, are voyd of hearing, through the horri∣ble roaring and noyse: because that the Riuer falling downe from the top of the high hill, smiteth into the eares of the men of the Countrey, & so maketh them astonied & deafe. This wit as the other wits haue, hath ofte many griefes. For sometime it is all lost, and is then called deafenesse: & somtime it is diminished, and is then called heauinesse of hearing: and sometime it passeth out of course. The cause of the griefe commeth some∣time of default of the brayne, or of a si∣newe that is the waye of the hearing: and if that sinew be stopped or grieued with some euill, that letteth the office thereof. And also of default of the eares, for sometime they be corrupt and grieued with diuers humors, and sometime rot∣ten filth-therein, stoppeth the hollownes thereof. And sometime grauell and pow∣der falleth therein, and letteth the passage of the aire, that it may not come to the spirite of hearing. And sometime the si∣newes of hearing be grieued by itching and fretting of wormes. And sometime the instruments and lyms of hearing, be infected and grieued with corrupt ayre, hot or colde. And sometime it is let by winde and great ventositie closed in the pores of y^e sinewes of hearing: as appe∣reth in them that séeme that they heare pipes, hornes, or belles. By all which things, the hearing is diminished or lost: as it shall be sayd after in the treatise of the eares.

¶Of smelling. Cap. 19.

* 1.25THe wit of smellyng, perceiueth and knoweth smelles. And to make this wit perfect, the spirite Animalis is néed∣full, as the cause Efficiens, dooing. And it néedeth to haue the lymme expedient, that is to wit, perfect disposition of the nosethrills. In the which are small pée∣ces as it were of flesh hanging downe∣warde, and shapen as teates, the which be the proper lymmes of the smellyng, and receiue the spirite Animalis, by cer∣taine sinewes that come downewarde from the brayne. The nosethrills be not properly y^e instruments of smellyng, the which are gristly, and therefore they be insensible, as appeareth by them y^t haue the nosethrills cut away: For though it be cut off, the beast léeseth not his smel. Likewise if we passe by stinking places, and holde still our breath, we féele not the stinking aire, y^t commeth in at y^e nos∣thrils: & that is because those smal péeces stopped as it were by a quicke mouing, they be strained, and these péeces be hol∣low, & full of hoales as a spounge. They be hollow, that in their hollownesse and holes, they may take in the smoake that is resolued, and commeth from the thing that is smelled. And they are full of holes as a spounge, that the vertue that draweth may be strong in them: and therfore the vtter working of y^e ayre, is néedfull, for to take lykensse of the aire, that commeth from the thing that shall be smelled, the which lykenesse the aire hath of the same thing that shall bée smelled. And that lykenesse the aire hath of the smoke, that commeth of that thing that shall be smelled, and so the smell is made in this manner. The spirite that is called Animall, is sent from the brain to these péeces shapen as teates, and commeth thereto by certaine sinewes, that are called Nerus odorabiles. And the smoake of the body or swéete smel∣lyng thing being resolued, is meddeled with the ayre: the which the small cham∣bers of the brain draw to them by those two small teates, & change & turne it in∣to their owne lykenesse. And so by that chaunge and likenes made in that man∣ner by working of the spirite Anima∣lis, the effect of the smell is made. The sumous smelling belongeth to the kinde or matter: for therby it commeth: y^e smell is nought els but a substance airis or fa∣mous that commeth of a body. This fu∣mous aire or vapor, the braine draweth to it selfe, as néedefull and liking, as

the heart doth the breath. And by the drawing of this aire the braine is tem∣perate and comforted, as the heate of the heart is swayed by drawing of the breath. If the vapor be loathsome, stin∣king and corrupt, it corrupteth the spi∣rite that is called Animall, and oft brin∣geth and gendreth pestilent diseases. And so the vertue of smellyng is oftentimes letted in doing and in working, some∣time by the euill complection of y^e brain, sametime by too great repletion of rawe and corrupt humours in the sinewes of smellyng, as appeareth in them that haue the pose and rewme running at the nos∣thrills. Sometime for euill dispositions of instruments of smelling, that is when they be too strayte or too wide: the pow∣ers ouer straight, the smellyng is hinde∣red, and when too open, the braynes is distempered. Sometime by superfluous stopping of ouergrown flesh, as in byles: sometime by infection of postumes or of euill and corrupt humours. Sometime by fretting or caruing, that is when the flesh appeareth as if it were raced with a pin, as commonly in March, the winde choppeth the flesh of the face and hands, of some hot and drye humours, as ap∣peareth in them that haue the canker. And this power of smellyng through the subtiltie thereof if it be well disposed, comforteth the vertue Animall, & clean∣seth superfluous frō fumositie. And con∣trariwise when it is infected or corrup∣ted by any hap, the vertue of y^e beast is hurt and let in his workings. In lib.12. Aristotle saith, That the sense of smel∣lyng is nought els but drawing in of the aire in a Beast that hath a nose, which is a member set in the middle of the other senses, in the formost parte of the head, for the helpe of the breath. Euery beast that hath lungs, hath a nose, other some beake or bill, in stéede of a nose, in helpe of the breath. Wherefore it appeareth, that the instrument of smel∣lyng, is not onely in Beastes for high∣tinesse and fairnesse, but also to make perfect the vertue of the spirite, that is called Animalis, and to help and streng∣then the vertue of lyfe that is in the heart.

This vertue of smellyng is in fourt sooted beasts: and so by smellyng onely, they can discerne betweene hearbes good and venemous, & specially in Apes, that know their meat by smelling, as wel as by tanst, or rather better. And this ver∣tue is strongest in Hounds, y^t which lead onely by the smell, follow the ••orous or steps of beasts, and by liuelines of smel∣lyng finde them out. Also smelling is in Fowles, and specially in Griphons, the which, as saith Ambrose in Exameron, and Isidore hb. 12. cap. 6. haue so quicke smell, that they smell carrion ouer or beyond the sea. In these & other works and conditions of kinde, men may won∣der of the wisedome of God, that maketh vs by these and by other such things to knowe somewhat and to vnderstande: how by these things that be felt and ma∣teriall, we shall excite the inner dooing of our heart to knowe by lyttle and lit∣tle the spirituall things that be aboue our common intelligence: and that to doe in this work is principally my end and mine intent. And this that is said of the smelling shall suffice.

¶Of the taast. Cap. 20.

THe taast is properlye a vertue of knowing sauours.* 1.26 The which taast sensibly to make perfect these causales, are necessarie, effectiue, materiall, and in∣formatiue, the which are spoken of in other senses of perseueraunce in nature. For the vertue that is called, Animalis, is cause efficient doing and making: The cause materiall and instrumentall is properly the tongue, with his arteries: and that maketh the vertue of tast per∣fect. The tongue, touching the complec∣tion of the substaunce thereof is hollow, moyst, and vnsauourie. It is hollow, to receyue in the hollownesse thereof the humors that come of the thing that shall be tasted, it is full of holes, to the in∣tent that that is thicke or subtill of the thing, that must be tasted, maye enter fréely to the sinewes of the tongue: and that the vertue that draweth should bée more strong to make the dooing per∣fect.

It is moyst, that it maye helpe to the dissolution of things receiued. As if a∣ny things that are put too the tongue, either to the roofe of the mouth, be hard or drye, by the moysture of the tongue, they shall be the easilier tempered, to be ate and couenable to all manner dige∣stion and resolution. The tongue also is sauourlesse, that it maye the bet∣ter take all manner sauour of things, as the water, the which if it had a de∣termined sauour, it might not take the sauour of another thing. Last is made in this manner: Two sinewes be pla∣ced in the middle of the tongue, y^t which are spread into manye boughes called Radices, and braunches to the vttermost sides and parts of the tongue: and by these sinewes the spirite that is called, Animalis, is brought into the tongue. Therefore when the thing that must be tasted, entereth into the tongue, either into poores & holes of the sinewes, y^e spi∣rite that is named Animalis, that is therein, taketh a lykenesse of the proper∣ties thereof, the which afterwarde it presenteth to the high perseueraunce of the soule. The taast is more boystous & thicke than the smell, as much as sumo∣sitie is more subtill than water. For the smell, of kinde is smoakie: but the fée∣lyng of taast, is a moyst waternesse, as sayth Constantine. This sense is néed∣full to saue the body and the lyfe of a beast. For if the tast be corrupt or faile: the vertue of féeding fayleth. And so the substaunce of the beast fayleth by lyttle and lyttle. The taast is corrupt, when his instrumentes are hurt and grieued, or when corrupt humours haue mastrie in them, and that is, when it féeleth not the sauour of things, either when it fée∣leth not that sauour as it is. And that falleth, if a singular humour hath maste∣rie in the substaunce of the tongue. As by example: If red cholar haue maste∣rie, all séemeth bitter: & if salt fleme hath masterie, all thing séemeth salt: and so of other. As it fareth of them that haue the feauers, in whom the masterie of a cor∣rupt humour, corrupteth and destroyeth the taast. Also it is chaunged, and hurte by the mallyce of the thing that is ta∣sted: as it fareth in the taast of an Aloe, and other things that be passing bitter, for by the force or vnsauerinesse there∣of, the taast is very much grieued. The taast hath lyking in swéete things, for that lykenesse that it hath with swéete∣nesse. For that swéetnesse that standeth in hot and moyst, is like to all the mem∣bers y^t be most specially fed with swéete foode. For swéete foode nourisheth much, and is lyghtly lykened to the members and lims, as saith Isaac. in Det.

¶Of touching. Cap. 21.

TOuching is the wit of knowing di∣uers things,* 1.27 that are to be touched, for by the vertue of touching, the soule knoweth hot and wet, colde and dry, soft and hard, smooth and rough. Or as A∣uicen sayth, The touching is a vertue, ordeyned in the sinewes of all the body, to knowe what he toucheth. Though this vertue be in all the parts of the bo∣dy, yet it is principally in the palme of the handes, and in the soles of the féete, the which kinde temperately for this re∣son hath ordained, that they should the lyghtlyer perceiue and féele things colde and hot. These partes be hollowe, that things to be felt may the better be per∣ceiued, and that things to be helde, maye the better and more strongly be holden. They féele temperately, that they maye take the lightlyer the lykenes of a thing that is temperate. Things that maye be fealt, may be called the composition of the first qualyties, and certaine conueni∣ences to them, as rough and smoothe, harde and softe. In the vttermost héer∣of, the vertue of féelyng is grieued and hurte, as in the thing that is eyther too hot or too colde: for kinde hath ly∣king in the meane, as luke warme. To make this vertue perfect, these things néedeth to the cause efficient dooing, and that is the deriuation of the spirite A∣nimall to the instrumentes of féelyng: also a conuenient instrument, and that is in two manners. One is the si∣newes that commeth from the braine, and bringeth the spirite Animall, to all the lymmes.

The second instrument, is the flesh, in the which be inclosed and fastened, the sinewes by the which the vertue of fee∣lyng worketh. For by meane of the si∣newes, the lykenesse of the thing that is felt, is brought to the perseuerance of the soule. Also the third necessarye thing is the vtter workings, so that the thing that shall be felt, be nigh the lim of feeling, of the which thing the spirit animall, that is in the flesh and in the sinewes, taketh the lykenesse, and being lyke, presenteth the properties of the thing touched, to the soule, and so this vertue is complete and perfect in his doing, as saith Constauti∣us. That when all y^e other vertues, haue a proper member & organe specially ser∣uing to their working, this vertue of fée∣lyng alone, is generally in all the lims, except y^e haire & nailes of feete & handes, in the which is no sinewe, and so conse∣quently no feeling: but euery of the ver∣tues haue certeine, place, instrument, & lym, to his working and mouing, in all & euery vertue. This vertue aboue all other is much earthly and boystous, and therefore because of lykenes, it knoweth and perceiueth more perfectly than other vertues, hard and rough, and such other lyke earthly passions. Though this ver∣tue by reason of the obiects séemeth to be more boystous in the subiect then other powers: yet it is supposed more profi∣table then other vertues. For though the other vertues may in some manner of wise be without féeling: yet they can∣not be complete and perfect, without the vertue of féeling, as saith the philosopher: and so the touching is more general than the other, both because it is shed into all the parts of the body, and also because it helpeth all the other vertues, & special∣ly the tast. These two vertues, that is to say, the tast and féelyng, be more con∣tinually with the heart, & therefore they be more of the being of the beast, & de∣termine more openly of things that feele and know. Euery lym hath one sinewe or two, by which the vertue of féeling & spéedie mouing is made complete & per∣fect: as it is found in the Anathomia of Constantinus. This vertue of féelyng, is grieued and hurte sometime, as the other vertues are, and is sometime all lost, where feelyng and speedie mouing sayleth, or is wholly diminished, as it happeneth in the lymmes that haue the Palsie & be be〈7 letters〉〈7 letters〉. Also it is some∣time diminished, as we see when a lymme is a sléepe: when through anye stopping or constrayning of the lymme, the spirite of feelyng may not fréely passe by that lymme. Also it is hurte by euill complection of the brayne, as in them that haue the fallyng euill, the which, in the houre of the euill, féele not, nor take no héede of touching of fire. Also it suf∣fereth by chaunge of the aire without, as when the fingers be combered and crooked for great colde: in the which ex∣pedient mouing is let, and so one fin∣ger maye not beclippe another. Also by cutting of the parts of the body: For a ioynt cut from the body, féeleth nothing at all, though it be all to torne or burnt. Also a lymme that remayneth still in the body, if it by any chance be dead or rot∣ten looseth all féelyng: y^e vertue of féeling is in so much the more grieued, in how much it is the déeper wounded in the si∣newes of feelyng. Also when the griefe of the vertue vitall is ioyning to the thing hurtfull, by discontinuation of the parties, the thing causing the griefe of the member, specially hurteth the feeling, and maketh in the body sore passion & chan∣ging. For euery thing that is fealt, ma∣keth a chaunge in the lym of y^e féelyng. as saith the Philosopher. Also things that be felt by féelyng, make mo chaun∣ges, then things felt by other mouings. The vertue of féeling, is more boystous and more materiall then other vertues: and therfore it holdeth the more strong∣ly the impressions & putting off things, that please or grieue. Also because the touching, is an vniuersal lyuing vertue, in all the parts of a beast: therefore if the power of touching be all lost, the subiect of all the beast is destroyed. It is not so of other powers: For though the sight be lost, the other vertues of the beast be not therefore destroyed. Yea, sometime they take the better héed to theyr working and dooing. But if the féelyng be lost, all the powers are

destroyed. And so it appeareth, that the vertue of touching, is the grounde and the foundation of all the other vertues. Also when the other foure powers, each hath his singular and proper sense, and obiect, that is to wit, that falleth in one sense and not in another, as the sight knoweth hiew and colour, and the taast knoweth sauour, &c. The touching alone is the vertue, whereto all the other lims of the vertues, imprinteth their passi∣ons. It is common to all wittes to haue proper obiect things and sensate, in the which they erre not by hay. For a perticular wit may erre for some thing that falleth. For as Aristotle sayth, Such a thing maketh the fantasie in doubt oft, as appeareth in y^e sight, y^t dée∣meth a great star but small & little, for the farnes of place of & like And the tast y^t supposeth bitter to be swéete, through infection of the roofe of the mouth, and so it happeneth of the other. It is common and generall, that all the perticular vt∣ter wits, that come from the inner moo∣uing, that is called. Sensus communis, Common moouing, procéede as it were lynes out of the middle thereof, to eue∣ry singular vtter power, and maketh it perfect, and the instruments thereof, by diuers dispositions that belong thereto, and bringeth the lykenesse thereof to the full mouing. Through y^e which agréeing vertues, all the properties of touching, and the working that belongeth thereto, they iudge of and the discerne. And this that is sayd of the properties of the vertues of this inwarde working of the senses sufficeth at this time.

¶Of those things that are required to the perfection of nature. Cap. 22.

AS wits and vertues are néedfull to the ruling of kinde, so to the perfec∣tion thereof, it must not be without some spirits: by whose benefite & contuiuall mouing, both wits and vertues in man and beasts be ruled to worke & do their offices. For we speake héere of a spirit, A spirit is called a certain substance, sub∣till, and airie, that stirreth & exciteth the vertues of the body to their doings and workes: or as it is written in the booke Spiritus & Animae, A spirit is a subtil body, by the strength of heate multiply∣eng in mans body, giuing lyfe by the veynes of the body & by the veynes and pulses, giueth to beasts, breath, life & pul∣ses, and working voluntary mouing and vertue, by the meanes of finewes & mus∣cles, in bodies that haue soules. Physi∣tions say, that this spirit is gendered in this manner wise. While by heat wor∣king in the bloud, in the lyuer is caused strong boyling and séething, and thereof commeth a smoke, the which is pured & made subtil of the veynes of the dyuer, & turneth into a subtill spirituall substance and airely kinde: and that is called, Spi∣ritus animalis. For kindly by the might thereof, it maketh the blo•••• subtill. And by lyghtnesse thereof it moueth y^e bleud, and sendeth it about into all the lyms. And therefore this spirite properlye ru∣leth and gouerneth the kindly vertue of lyfe, as sayth Constant. And this same spirit tourneth toward the heart ••by cer∣taine veynes. And there by mouing & s••••ting togethers of the parts of y^e hart, the spirit is more pured, and turned into a more subtill kinde. And then it is cal∣led of phisitions Spiritus vitalis, because that from y^e hart, by the organe & veyns, & small wayes, it spreadeth it selfe into all y^e lims of the body, & increseth y^e ver∣tues spiritual, & ruleth & kéepeth y^e works thereof. For out of a hollownes of y^e left side of y^e hart commeth an arterie veyne, & in his mouing is parted in two bron∣ches: the one thereof goeth downward, & spredeth in many boughs & sprayes. By meane of the which y^e spirit Vitalis, is brought to giue y^e life, to al y^e nether lims of the body. The other bough goeth vp∣ward, & is again parted in thrée branches: the right bough therof, goeth to the right arme, & the left bough to y^e left arme ••ga∣ly, & spreadeth into diuers sprayes: & so the spirit Vitalis is spred into all y^e bo∣dy. & worketh in the arterie veynes the pulses of life. The middle bough exten∣deth it selfe to the braine, & other higher parts, & giueth life, and spreadeth the spi∣rite Vitalis in all the parts about.

The same spirit pearcing & passing forth to the hollow place of the braine, is ther more directed and made subtill and is chaunged into y^e spirit Animal, which is more subtile then the other. And so this Spiritus animalis is quickened in the formost Concauit or hollownesse of the braine, and is somewhat spread into the limmes of féeling. But yet neuerthelesse some part thereof abideth in the foresaid cels that Sensus comm••nrs, the common wif, and the vertue imaginatiue may be made perfect. Then hée passeth into the middle cell that is called Logisties, so make the intelligence & vnderstanding perfect. And when he hath informed the intellect, thē he passeth forth to y^e place of memory. And bearing with him y^e prints of likenes, which be made in those other cells, he laieth them vp in the chamber of Memory. From the hindermost part of the braine, he pearceth & passeth by the marrow of the ridge bone, & commeth to the sinews of mouing, that so sedain mo∣uing may be of full working in all the parts of the neather body. Then one and the same spirit corporall, subtill, and airely, through diuerse offices in diuerse lims, is named by diuerse names. For by working in y^e liuer it is called Spiri∣tus Naturalis,* 1.28 in the heart Vitalis,* 1.29 & in the head Spiritus animalis.* 1.30 We may not beléeue that this spirit is mans reasona∣ble soule: but more truly the chaire or vpholder therof, and proper instrument. For by meane of such a spirit, the soule is ioyned to the bodie: and without the seruice of such a spirit, no act, the soule may perfectly exercise in the bodie. And therefore if these spirites beée dimini∣shed, or lette of theyr working in anye worke, the accord of the bodie and soule is resolued, the reasonable spirit is let of all his workes in the bodye. As it is seene in them that be amazed, and madde men and franticke, and in other that ost leese the vse of reason. And that is because the instrument of the spirite is hurt by some humour either by some wounde. And if these spirites be com∣forted, the Soule is comforted: And if they bée feebled, either fayled, the Soule is feebled in his working, tou∣ching the ruling of the bodie: as sayth Constan••inus. And touching this present treatise, that that is spoken of those spi∣rites shall suffice.

Of the pulses. Chap. 23.

FOr that the pulse is a kindly work∣ing and effect of the spirit Vitalis, it belongeth that we declare somewhat of the pulses, and of their properties The pulse is a moouing? uinde by opening & closing of the heart and of the vaines. Then si••h the heart, being in continu∣all-mouing, from the middle to the vttermost parte, in the mouing of the bloud and heate, and in the pulse of the spirit vitall is continuallye moued, by such a mouing he openeth towarde the vtter parts. And when he moueth back∣ward from the vtter parts towarde the middle, then he is constrained and clo∣sed. Wherefore the opening of the heart is to drawe in colde aire, and the clo∣sing thereof is to put out airie fumositie or smoake, and these two be cause of the pulse. Moreouer the pulse is needfull, that the disposition spirituall be vnder∣stood, and the working thereof knowne. The pulse beginneth at the heart, and spreadeth by the vains to the vtter parts of the bodie. And it sheweth the state of the heart, and the working therof. Phisi∣tions vse to finde y^e pulse not in all parts of the bodie, but commonly in y^e armes. And that by mouing of the vaines. For in some partes, they may not well bee discerned, because they be farre from the middle of the heart, and in some hiding of the heart that ruleth and gouerneth: & in some for straightnesse of the bones: And therefore olde wise men chose the vaines of the arme to assaye the pulse, And that because it was more easie, more profitable, and more honest. More easie, for that fleshly partes hide not the vaine: More profitable, because the vains of the arme be neérer the heart then the other: More honest for that thereof commeth no shame to the Phisition, nei∣ther to the sick man. It were vnséemely and vncomely to vnheale the priuy lims. The pulse is felt and knowen by setting

to of the fingers vppon the place of the pulse. And that is vsed with a discreete handling, and that otherwise in a strong man thē in a feeble man. For in a strong man and fleshly, with strong and harde feeling: and in a leane man and féeble, with ease and soft handeling. Touching this, it is to wit, as Constantions saith, that there bée many manner of diuer∣sities of pulses, the which be referred or redused to ten. The first is knowne by length & bredth of quantitie: and this is in thrée manner wayes. One is a greate pulse, when he spreadeth in length and breadth, and déepnesse of the vaine. And this pulse great and strong commeth of the strength of the spirit: by the which the pulse is spread abroad, and néedeth to bée kéeled of the softnesse of the limmes, that is, seruing to the spreading abroad. Also some pulse is litle, slow & straight, when it returneth to the middle, that is inward toward the heart: And that is for default of vertue, and for scarcitie of heate. And some is temperate, when it draweth not to the middle, neither to the vtter sides: This temperature com∣meth of more bloud & lesse water. Also the pulse is knowne by the time of mo∣uing, and so he is called swift, slow, and meane: hée is called swift because he mo∣ueth oft in short time, and that commeth of strong heate & vertue. And slowe, for that he moueth and smiteth field in long time, & that cōmeth of defalt of vertue & slacknes of heat: the meane betwéen this is praised. In the third manner, the pulse is knowne by the strength of y^e vertue. And touching that he is strong, féeble, and meane. It is strong when it seemeth that by strength it putteth away from it, the finger that toucheth it. And that commeth of the strength of vertue and of the softnesse of the limme that easily moueth. He is féeble when he smiteth féebly the finger: and commeth of fée∣blenesse of strength, and of hardnesse of the limme that is repugnant. The meane is temperate betwéene those two. In the fourth manner he is known by the dis∣position of the lim. And then he is called hard and soft, & meane. It is hard when it séemeth that he withstandeth with a manner sharpnesse & hardnesse. And that commeth of the drinesse of the vesselles thereof. It is soft when the fingers feele it with a great slownesse of mouing: so that it seemeth y^t they pearce it. And that commeth of wet and moisture. The meane betwéene these two is temperate. In the fift manner he is knowne by ful∣nesse & meane voidnesse. It is full when it séemeth to abound in moysture. And that commeth of greate repletion of bloud and of spirit. He is voide when he séemeth to be swollen, but yet when it is touched, the fingers sinke in, as it were in a voide thing. The meane betweene these two is temperate. In the sixt man∣ner, the pulse is knowne by the qualitie of the vaines, and so he is departed into hot, colde, and meane. He is hot, when the fingers feele the substance of vaines hot. And that commeth of the hot mat∣ter that is therein, that is of the winde and hot bloud. The cold pulse is vnder∣stood in a contrary manner. The meane betwéene these two is temporate. In the seuenth manner, he is known by work∣ing and resting: and so he is departed in thicke, thin, and meane. He is thick, that in his opening smiteth oft the fingers ends, and sodeinly goeth awaie. And this commeth of strength of heate and de∣fault of vertue. The strength of heat sée∣keth remedie of colde and of kéeling: the default of vertue, when it may not once nor twice, nor thrice, then he trauayleth in appetite of succour. The thinne pulse commeth of the contrarie cause, that is to wit, of slownes of heate, & of strength of vertue. The meane betwéen these two is temperate. These seauen manner pul∣ses be notable and easier to know then the other. Of the other thrée pulses, the first is departed, and that one parte is called Pondus Laudabile, and the other Non Laudabile. The second is depar∣ted, that one part properly Concors, or according, and that other is equall. And the third is departed by lesse disconten∣ding. And so that one parte is said to bée ordinate, and that other not ordinate. And for the most skilfull Phisitions may scarcely knowe these thrée pulses, therefore we leaue them and passe forth.

But yet if there be any that wold know them in lib. Pantegni Constant. Chap. 3. He shall finde them declared cléerelye and expresly at the full: out of y^e booke we drawe what we expresse of this mat∣ter. There it is disputed largely of the pulse, Caprizante, Marcellino, Cerino, Neruiculoso, Formidante, Estuante, & Tremente: Of the which we will not treate at this time. For that the matter is hard, and also for many singular pul∣ses. And also for y^t it seemeth not greatly néedfull to this treatise.

¶Of the diuersitie of pulses, Chap. 24.

* 1.31THE pulses varie in many things: First for diuersitie of male & female. For in males that be of stronger kinde, the pulse is stronger then in female, that are féebler of kinde. And y^t is because kind in females vseth oft to s••ite twice to fulfill in females, that he doth in males with a strong pulse at once. Also the pulse varieth by complection, for if it be hot, it maketh the pulse the stronger, the more, and the swifter. And if it bée cold, it maketh y^e pulse litle, feeble & slow. But if it be moist, it maketh the pulse soft and thicke. If it be drie, the pulse is sharpe and hard. Also the pulse varyeth because of diuerse dispositions in the bo∣die. For the pulse is more strong & liue∣ly in leane men then in fat. And one cause is, that the soft flesh hideth lesse the vaines: or else because kindly heate is more in leane men then in fat, stronger heate maketh stronger pulse. Also the pulse changeth, & varieth for diuersitie and chaunge of age. For children haue swifter pulses then old men to coole and slake the kindly heate. For in children, heate is stronger then in olde men: For the greatnesse of heat maketh the swift∣nesse of the pulse, and the féeblenesse of the vertue that sufficeth not at full to drawe colde aires at once, as it is sayd afore. Younglings through the aboun∣daunt vertue in them, haue strong pul∣ses and swift. But olde men contrary∣wise haue the pulse little, feeble, slowe, and thin. And that because the complec∣tion of them is more colde: and there∣fore it neede not to drawe so much cold aire to the cooling of the heart: In other ages, as they bee néere young or olde, so the pulses be more like, both in males, and in females Also through the chaun∣ging of time. For in the spring time, through temporaunce of colde and heate the pulse is strong: and in haruest like∣wise. For al temporance easeth and hel∣peth the vertue of kinde. And forasmuch as Summer is hottest, it maketh y^e pulse féeble and lyttle, and that through the greate opening of the breast, and of the pores. For by reason of such opening, the vertue vanisheth and is féeble. And therefore the pulse y^t is féebled may not be great. In winter bcause it is cold, the pulse is slowe, but yet it is verye strong. The slownesse commeth by rea∣son that it néedeth not to haue great coo∣ling. It is strong by reason the kinde heate gathereth into the inner partes of the body, wherby it comforteth the pulse, when the heate is not exceeding: But the Summer heate suppresseth eyther. Also by reason of diuers•• climates and Countryes, for they that dwell in hotte Countries, as in Aethiopia, haue swift pulses, as it were in Summer: And they that dwell in cold Countryes haue pul∣ses like the winter pulse. But they that dwell vnder the line of the euennesse of daie and night, haue meane pulses, as it were in Spring time or Haruest. Like∣wise hot ayre, colde, drie, or temperate, varie and chaunge the pulse. Also in women that goe with children the pulse is variable and chaungeable. For from the beginning to the sixte moneth, the pulse is strong, thicke, and swifte. For the heate of the childe, helpeth the kinde heate of the woman: and the strength of the woman is a meane enen to that time: and the childe is yet but lyttle, and draweth but lyttle féeding of her bodye: and therefore the pulse is yet temporate. In the seuenth month the childe is waxed more, and there∣fore it néedeth more féeding. Where∣by the kinde is grieued, and so the pulse is féebled. Also for the chaung∣ing of sléeping and of waking.

For in sléeping the pulse is wont to bée little and slow: and after sléepe strong & great. For then the kind heat is comfor∣ted: but yet if the sléepe be too long, the pulse waxeth thin and féeble. Wherfore if a man be sodeinly awaked of his sléep, otherwise then kinde will, anone y^e pulse is found swift and thicke, quaking, and inordinate. And if he take his rest after such fright, againe the pulse turneth to his former estate. Also through trauaile and businesse of the bodie, if it bée tem∣porate, it maketh the pulse strong, great, swift, and thicke. For by temporate tra∣uaile the kinde heate is stirred. But if the trauaile passeth temporaunce, the contrary happeneth, the pulse is lyttle, hard, slowe, and thin. For in them that trauaile so, the vertue faileth, and kinde heate is dissolued, and then the pulse is féebled. Also through vse of often bath∣ing. For they y^t hath temporatly in hot water, they haue the pulse strong, great, and thicke, and that is through the com∣fort of kinde, and of destroieng of super∣fluitie of moisture. But in them that a∣bide too long in the water, the pulse is made féeble: But yet the swiftnesse and thicknes abideth as it was afore hand. Also likewise they y^t hath them tempo∣ratly in cold water, haue y^e pulse strong and swifte, and that chaunceth through ioyning togethers of kindly heat & com∣fort of the vertue that commeth of tem∣porance of the vtter keeling. But to long abiding in such a bath, feebleth the pulse and the vertue. And that happeneth more in leane men then in fat, through cold∣nesse that commeth to the vtter partes to sodeinly. And as it were without let, pearcing in, and as it were constraining the partes about the heart more then inough. Also through diuerse taking of meate and drinke. For too much meal & vndigested féebleth the pulse. But meat moderatly taken and digested, & spread into the limmes, by stirring vp the ver∣tue, augmenteth the pulse. Also moderate drinke, and digested, maketh the pulse strong, great, and swift. Hot drinke ma∣keth the pulse swift and thicke, but cold drinke maketh the pulse thin & slow. Al∣so through diuerse passions of the soule. For wrath maketh y^e pulse swift, strong, and thicke: & gladnesse maketh it meane. Also dreade or feare maketh the pulse swift, inordinate in quaking: and so doth sorrow. And so of other passions it hap∣peneth. And this that is said of the pro∣perties, vertues, effects, and working of the might and strength of the soule, tou∣ching this treatise is inough at this time. Now somewhat shall be said, by the help and grace of God, of the properties of mans bodie Of the which body the soule is act and perfection.

FINIS LIBRI TERTII.

Notes

• * 1.1

  Isidorus.
• * 1.2

  Antropos. of Ants. & Tro∣peo: Homo conuersus. A man grovving vvith his head or roote vp∣vvard.
• * 1.3

  That is, to voide excesse.
• * 1.4

  Neruis Obticus.
• * 1.5

  Iob. 1
• * 1.6

  To be.
• * 1.7

  To be vvell.
• * 1.8

  To be best.
• * 1.9

  The liuer
• * 1.10

  The hart
• * 1.11

  The braine.
• * 1.12

  Hot.
• * 1.13

  Colde.
• * 1.14

  Wet.
• * 1.15

  Drye.
• * 1.16

  Gendring is the be∣getting cause
• * 1.17

  Visus.
• * 1.18

  The sight of the ere is a figure of the vvorld:
• * 1.19

  The vvhole cō¦passe, are presetati∣on of the endlesse heauen:
• * 1.20

  The tri∣angle for∣shevveth y^e distance of sight, and ende of time.
• * 1.21

  Neruus Obticus,
• * 1.22

  Auditus.
• * 1.23

  When in¦strumēts so••d best
• * 1.24

  As vvhe a man is spoken vnto: The mind ba∣sied ano∣ther way: vnderstan∣deth not vvhat was spoken.
• * 1.25

  Olsactu.
• * 1.26

  Gustu.
• * 1.27

  Tactus.
• * 1.28

  Naturalis.
• * 1.29

  Vitalis.
• * 1.30

  Animalis.
• * 1.31

  Pulsatilis Venae.