Mikrokosmographia a description of the body of man. Together vvith the controuersies thereto belonging. Collected and translated out of all the best authors of anatomy, especially out of Gasper Bauhinus and Andreas Laurentius. By Helkiah Crooke Doctor of Physicke, physitian to His Maiestie, and his Highnesse professor in anatomy and chyrurgerie. Published by the Kings Maiesties especiall direction and warrant according to the first integrity, as it was originally written by the author.

THE FIRST BOOKE.

The Praeface.

THE worth and Excellencie of an Art, is greater or lesse, according to the dignity or basenesse of the Obiect, whereabout it is conuersant. So in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the Orbe or Circle of the Arts, Logicke is worthily estee∣med the first in order, because the obiect thereof is Reason; whereby (as by Ariadnes clew) wee are directed through all the intricate Labyrinths and Mazes of Nature; and Diuinity the last and most excellent, as beeing the end and consum∣mation of all the rest, teaching vs how to liue blessedly both heere and for euer: and therefore though all Arts are indeed originally from God, yet this is saide more properly to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it is immediately deliuered, and that by inspiration from heauen. Betwixt these two, there are manie Arts full of secret and abstruse notions, deepe mysteries, and high contemplati∣ons, yet none me thinkes, that can stand in competition with this we haue in hand concer∣ning the frame of Man. For to let passe the rest; if it shall be obiected; That the infinite ex∣tent, the absolute & circular figure, the perpetuall and rapid motions of the Heauens, the glorious bodies wherewith they are spangled, the sweete harmony of their Spheares, the powerfull influences of euery Starre, the least of which is saide to be eighteen times as big as the earth; as they are in heighth and magnitude, so they are in dignity farre aboue the nature of man. If for the earth it shall bee saide, that it is the rich matter and Matrixe, the great Mother and Nurse of all creatures, the spouse of heauen, in whose onely bosome (as in their proper center) all the influences of the heauenly bodies, doe concurre and vnite themselues, lesse subiect to alteration then heauen it selfe if we beleeue Astronomers, im∣mooueable, and yet in perpetuall motion, by the continuall corruption and generati∣on of things, alwayes consuming, yet neuer diminished. If a Commonwealths man shall preferre the Art of Policy, whereby not onely particular men, but Cities, kingdomes, Empires, yea and the whole world is kept in order which otherwise would run head-long to confusion, which is an image of Gods gouernment, and the very Character of his

administration in punishing vice, & rewarding vertue: if I say, any man shal prefer the know ledge of any of these to the mystery of the humane Nature, I would haue him know; that there is nothing either in heauen or on earth, or in the administratiō of them both, not on∣ly on mans part, but which is more, on Gods also, that is not equalled, yea the diuine histo∣ry giueth vs warrant to say, exceeded in the frame of man. For, whereas in the creation of the Heauens and the Earth, and the furnitures and armies of them both, the great Architect wrought them all by his thought, worde, and deede, all falling into one instant of time: when he was to make Man, he holds a Councell, Come let vs make Man according vnto our owne Image; summoning thereunto, not only himselfe and all his atributes, as his power, his wisedome, his iustice, his loue and mercy, if not to cast in some part, yet to lend some in∣fluence * 1.1 of their diuine Natures toward his creation, but also his Son and the blessed Spirit: as if Man were a kinde of production of the whole Deity, or as the Poet saith, Magnum Io∣uis incrementum; which I am the rather bolde to say, because the learned Apostle vsurpeth * 1.2 the very words of another Poet to the selfe-same purpose, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wee are also of his off-spring; not that I conceiue (as some blasphemously haue done) that hee * 1.3 was made out of the very essence of God, but because the image of the diuine nature, is most liuely imprinted in his soule and in his body, and in the substance & qualities of them both. For the Soule, it carrieth a deepe stampe of diuinity in the simplicity, inuisibility, & immortality thereof: That it is incorporeall and diffusiue, quickning, sustaining, gouerning and moouing the whole body, and euery part thereof, euen as God supporteth and ruleth the whole world, being by a diffusiue nature, or rather infinite omni-presence, at all times, in euery place: That as the Deity is but one in essence, yet distinct in persons, according to the Relatiue qualities therein, which yet hath neither different matters, nor formes (as we say) but are all one and the same essence; so the soule of man is but one, yet that one, consisting of three essentiall and distinct Faculties or powers, intellectual, sensitiue, and ve∣getatiue; which yet make no difference in the substance thereof, that it should not bee one and an entire soule. Againe, in the intellectuall part or power, there are two essentiall at∣tributes resembling their prototype or originall in God, to wit, Knowledge and Will. As for the qualities of the soule, they are either internall, or externall. The internall, carry the image of the Creator, as S. Paul interpreteth it, in heauenly wisedome, iustice, and sancti∣ty; the externall, in maiesty, dominion, and soueraignty ouer the creatures; both which, * 1.4 the Poet hath excellently put together, where he speaketh of mans creation, after the rest of the creatures.

Sanctius his Animal, mentisque capacius altae Deerat adhuc, & quod dominari in cetera posset, Natus homo est.

A creature holyer then the rest, and better fram'd to holde * 1.5 A soule infused from aboue was wanting yet; So borne At length was Man, the rest in bands of awefull power to folde.

The body also, as far as it was possible, carieth the image of God, not in figure as Audius & his followers the Anthropomorphites haue sottishly dream't, hee being an infinite Ocean of * 1.6 essence, transcendent, and aboue all comprehension of nature or time: which himselfe ex∣presseth to Moses in the future tense of the substantiue verbe, Ero; signifying thereby, the present and eternall subsistence of a subiect, without any praedicate as we say in Schooles; but because the admirable structure, and accomplished perfection of the body, carrieth in it a representation of all the most glorious and perfect workes of God, as being an Epito∣me or compend of the whole creation, by which he is rather signified then expressed. And hence it is, that man is called a Microcosme or little worlde, as in the following discourse will more at large appeare; to which with this short preamble as a Preface of Honour, wee referre the Reader.

The first Chapter. The Excellency of Man is declared by his parts, Namely, the minde and the bodie, and first what is the dignity of the Soule.

IN the inauguration or Coronation of a Prince, there is nothing more stately or magnificent, then to haue his stile rehearsed by men of greatest Nobility, euery one adding somewhat thereto, till the whole number of his Seigniories and Honors are heaped vpon him: if therefore, wee list to search what and how magnificent haue been the acclamations of all ages, we shall finde in the Records of Antiquity, that man in whom the sparkes of heauenly fire, & seeds of the diuine Nature are, (as appeareth both by the Maiestie im∣printed * 1.7 in his face, and by the frame of his body, which was made vpright and looking to∣ward heauen) was of the wise and prudent Priests of the Egyptians, styled a reuerend & ad∣mirable creature. That thrice-worthy Mercury cals him a great Myracle, a Creature like the Creator, the Ambassador of the Gods. Pythagoras, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Measure of all things. Plato 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the wonder of Wonders. Theophrastus, the patterne of the whole vniuerse. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristotle, A politicke creature framed for society. Synesius, the Horizon of Corporeal and Incorporeall things. Tully, a Diuine creature, full of reason and iudgement. Pliny the worlds Epitome, and Natures Darling. Finally, all men with one consent, call him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, The little world. For his body is, at it were, a Magazine or Store-house of all the vertues and efficacies of all bodies, and in his soule is the power and force of all liuing and sensible things. That ancient Zoroaster, hauing long admired the singular workeman∣shippe shining in the frame of man, at length cried out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. O Man, the glory of Nature, euen in her cheefest ruffe and pride, and her Maister peece, when she durst contend with heauen it selfe. Abdolas the Barbarian, beeing asked what hee thought was the most admirable thing in Nature, is reported to haue answered not Barba∣rously, but wisely; That it is onely Man who far surpasseth all admiration, for that beeing the Image and resemblance of the whole world, he can suddenly (Proteus-like) transform him∣selfe into any particular thing. Fauorinus did acknowledge nothing great vpon earth, but * 1.8 Man.

The Diuines call him Omnem Creaturam, euery Creature, because he is in power (in a * 1.9 manner) All things; not for matter and substance, as Empedocles would haue it, but Analo∣gically by participation or reception of the seuerall species or kinds of thinges. Others, call him, the Royall Temple and Image of God. For as in Coin the picture of Caesar, so in Man the image of God is apparantly discerned. Others cal him, the End of all things (which in Nature is the first cause,) to whom all sublunarie created Bodies and Spirites are obedient, yet he himselfe subiect vnto none, vnlesse peraduenture one man come vnder the lee and subiection of another. The Kingly Prophet Dauid, ful of heauenly inspiration, desciphereth the dignity of man on this manner; Thou hast made him little lower then the Angels, thou hast * 1.10 crowned him with glory and honor, and giuen him dominion ouer the workes of thy hands.

These are excellent, that I may not say diuine commendations, which man hath, part∣ly * 1.11 from his soule, the most excellent of all formes, partly from his body, which is as it were the measure and exemplary patterne of all corporeall things. The soule indeede is so di∣uine, that raising and mounting it selfe sometimes aboue all naturall formes, it compre∣hendeth by an admirable, absolutely-free, and imcompulsiue power, all incorporeall things

seuered and diuided from all matter and substance. This Soule, if it could bee discerned with the eye, or but conceyued by the minde, how would it rauish vs and leade vs into an * 1.12 excessiue loue of it selfe? Onely this is created, not generated; and albeit (as the Philo∣sophers speake) there be a subiect supponed in her production, yet it is not produced out of the power of that supponed matter, but rather absolueth and perfecteth the same.

This onely is indiuisible, for all other Naturall formes receiue augmentation, diminu∣tion and diuision, together with their subiects; but the Soule of man Is wholly in the whole, * 1.13 and wholly in euery particular part. This onely is immateriall, heerein alone participating with the Matter, that it is capeable of all species or kindes, euen as the first Matter admitteth all impressions and formes; and yet the manner of reception is not alike in them both. For that first matter receiueth but particular and indiuiduall formes, and that without vnderstan∣ding: in the Soule are imprinted the vniuersall formes of things, and it hath also vnderstan∣ding to iudge of them.

The matter admitteth those particular formes materially, and withall obli erateth or * 1.14 blotteth out the contrary forme whereof it was before possessed: the soule of man receiues and entertaines the generall and vniuersall notions of things, free from all contagion or touch of Matter, not abolishing the contrary, or diuers formes whereof before it was posses∣sed. This alone is incorporeall, immortall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or immutable. This may be called the receptacle, promptuary, or store-house of all the species or kinds of things. * 1.15

Aristotle in his third Booke De Anima, calleth it After a manner all things, Because (saith he) In an Organe of sence, the sensible species or Images of things are blotted out, and as it vvere drowned, but the Soule retaineth them. The Platonists do range it in the midst, as hauing God aboue it, & the Intelligences or Angels: below it, all bodies and all qualities that so it might be partaker of them both. According to Diuines, it approacheth very neere to the Na∣ture of Angels, by reason of her vnderstanding or intellectuall power, of her originall, e∣ternity, image, apprehension and beatitude.

To conclude, there is in the soule of Man something Metaphysicall, transcendent aboue Nature, vnknowne to the ancient Philosophers, who groaped but in the darke, and were inwrapped in a mystie or clowdy veile of ignorance; and is reuealed onely to Christians, to whom the light of the Gospell hath shined. For in it is a liuely resemblance of the ineffa∣ble Trinity, represented by the three principall faculties, Memorie, Vnderstanding, and * 1.16 Will. But stay: Why should I presume to describe the essence of the Soule, seeing it partaketh of so much Diuinity? for of diuine things Symonides hath sayde well, We can one∣ly say what they are not, not what they are. Why should I paine my selfe to open that shrine which Nature her selfe hath veyled and sealed vp from our sences, least it should bee prophaned therewith?

Hence it is, that Hipocrates calleth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The inaspectible or inuisible Nature, which can no more be described by vs, then our eye is able to see it selfe. These thinges * 1.17 therefore belong to a higher contemplation, and require a more skilfull Workman to draw but the lines, or euen to shadow them out. Let vs content our selues to handle that that may be handled, or at least is subiect vnto some of our sences, and so proceede to the o∣ther part of Man, namely, the Bodie, which more truely and properlie is the subiect of our Discourse.

Of the Dignity and wonderfull frame of Mans Body. CHAP. II.

AS the soule of man is of all sublunary formes the most noble, so his Body, the house of the soule, doth so farre excell, as it may well be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the measure and rule of all other bodies. There be many things which set foorth the excellency of it, but these especi∣ally * 1.18 among others. The frame and composition which is vpright and mounting toward heauen, the moderate temper, the equal and iust proportion of the parts; and lastly, their wonderfull consent & mutuall concord as long as they are in subiection to the Law & rule of Nature: for so long in them we may behold the liuely Image of all this whole Vniuerse, which wee see with our eyes (as it were) shadowed in a Glasse, or desciphered in a Table. And first for the Figure. Man onely is of an vpright frame and proportion, whereupon hee * 1.19 is called of some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vsually 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 looking vpwards; althogh

Plato in Cratylo is of opinion, that man is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that * 1.20 is, contemplating those things which hee seeth. The reason of this forme or Figure, is meerely Philosophicall, as depending vpon the efficient, materiall, and finall causes. The efficient is two-folde, Primary and Secondary: The primary, is the soule, which com∣ming from without, and being infused into the body from heauen, whilst she is building of * 1.21 her selfe a mansion fit for such functions and offices as shee hath to performe, as mindfull of her owne Originall, lifteth her building vp on high. The Secondary efficient of mans bodie is heate, wherewith man aboue other creatures aboundeth, especially the parts about his heart.

The Nature therefore of heate preuailing, forceth the increment or growth, vp from the middle part, according to his impetuous strength and nimble agility, that is, it striueth and driueth toward that part of the world, toward which heate is naturally mooued, that is to say, vpwards. For the matter of mans body, it is soft, pliable and temperate, readie to * 1.22 follow the Workeman in euery thing, and to euery purpose; for man is the moystest and most sanguine of all Creatures. The finall cause of the frame of mans body is manifolde. * 1.23 First, man had an vpright frame & proportion, that he might behold and meditate on hea∣uenly things. And for this cause, Anaxagoras being asked wherefore he was born, he made answere, to behold the heauens and the Starres. Secondly, that the functions and offices of the outward sences, which are all placed as it were a guard in pension, in the pallace of the head, and in the view and presence Chamber of Reason, which is their soueraigne, might in a more excellent manner be exercised and put in practise: for they were not ordained onely to auoide that which is hurtfull, and to followe and prosecute that which is profitable; but moreouer also for contemplation: and therefore they were to be placed in the highest con∣tabulation or Story of the body. And by this meanes, speech, which is the messenger of the minde, is the better heard from on high; the Smell doth more commodiously receyue and entertaine the vapor that ascendeth: the Eyes being as it were spies or Centinels, day and night to keepe warch for vs, & being beside giuen vs, that we should take view of those infinite Distances and glorious bodies in them, which are ouer our heads, did therefore re∣quire an vpright frame and composition of the body.

Finally, to conclude this point, man onely had an vpright frame of bodie, because hee * 1.24 alone amongst all Creatures had the Hand giuen him by God, an Organ or Instrument be∣fore all organs, and indeede in stead of all. Now, if the figure of man had been made with his face downward, that Diuine Creature should haue gone groueling vpon his handes, as well as vpon his feete, and those worthy and noble actions of his Hand, had been forfeited, or at least disparaged. For, who can write, ride, liue in a ciuill and sociable life, erect Al∣tars vnto God, builde shippes for warre or trafficke, throwe all manner of Darts, and pra∣ctise other infinite sorts of excellent Artes; eyther groueling with his face downward, or sprawling on his backe with his face vpward? Wherefore, onely man had the frame of his body erected vpward towards heauen.

For this cause also, onely man amongst all other creatures, was framed according to the * 1.25 fashion of the whole vniuerse, because he hath his parts distinct, the vpper, the neather, the fore, the backe parts, those on the right hand, and those on the left hand; the rest of the Creatures either haue them not at al, or very confused. The right parts and the left, are alto∣gether alike, sauing that the left are the weaker, but the fore parts are very vnlike the back parts: the lower in some sort carrie a resemblance of the vpper. And so much of the figure.

Man hath likewise a moderate temper, and is indeed the most temperate of all bodies, as being the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, measure, and rule of all others. The bodies of other Creatures, are either * 1.26 too Earthy, or too Watery: but to Mans, the temperature of all things liuing, both plants and Creatures is referred, as to the Medium generis, as we vse to say, that is, to the middle of the vvhole kind, so that they are sayde to bee hot, colde, moyst, and drie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, according to reference, their temperature being compared with Mans. Againe, Man alone hath encluded in himselfe the temperature of all liuing things; all other creatures are in their seuerall kindes for the most part, of one and the same temper. But if you looke vnto mankinde, you shall finde manie that haue the stomacke of an Estrich; Others, that haue the heart of a Lyon; Some are of the temper of a Dogge, many of a Hog, and an infi∣nite number of as dull and blockish a temper as an Asse.

Moreouer, this also declareth the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or absolute temper of mans bodie, that it is subiect to many diseases, and is equally endamaged, as well by one extreme, as by another;

because it is equally distant from both extreames. There might indeede of the heauenly * 1.27 matter, being the most noble, haue beene made, a body most noble also; but it was of ne∣cessity it should be made of sublunarie and elementary matter, that it might bee capeable and apprehensiue of the seuerall species and formes of things which mooue the sences, be∣cause from them all our knowledge is deriued. For man being borne to vnderstand, & hee that vnderstandeth, must apprehend those visions and fantasies which are obiected eyther to the inward or outward sence; and that there is no perception of any such vision or im∣magination, but by the ministry of the outwarde sences, which are the intelligencers be∣tweene the body and the soule; it was necessary that the body of man should be composed of such a matter as might bee capeable of these sences; but of all sences the foundation is Touching, which hath his essence and being in the temper and moderation of the four first qualities! whence it is, that the foure first substances wherein those qualities do reside, were necessarily to be the matter of the body, and those are the foure Elements. And so much of the temperature of mans bodie.

Now the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or due proportion, composition, or correspondency of the parts of mans body, with respect each to other, and of them all to the whole, is admirable. This * 1.28 alone for a patterne do all workemen and Arts-maisters set before them: to this, as to Po∣lycletus rule, do the Surueighers, Maister Carpenters and Masons, referre all their plottes and proiects; they builde Temples, Houses, Engines, shipping, forts, yea and the Arke of Noah, as it is recorded, was framed after the measure and proportion of mans body; for, as the body of a man is in length three hundred minutes, in bredth fifty, in heighth thirtie; so the length of the Arke was three hundred cubites, the bredth fifty, and the heighth thirtie. Moreouer, in this proportion of his parts, you shall finde both a circular figure, which is of all other the most perfect; and also a square, which in the rest of the creatures you shall * 1.29 not obserue. For the Nauell being placed in the middle of the whole bodye, and as it were in the centre; if you lay a man vpon his back, and as much as may be labour to spred both his hands and feete, and keeping one end of the Compasse vnmooued and set vppon his nauill, doe turne about the other end, you shall come vnto both the thumbes, toes of the feete, and the middle finger of the handes: and if in any part this proportion fayle, you may immagine there is a defect in that part. Also, if you conceiue a measure betweene the feete spread abroad, and likewise betweene the hande and the foote on either side, you shal haue a perfect quadrate drawne and portrayed within a circle. And this is the true qua∣drature of the circle, not those immaginary lines whereof Archimedes wrote, and which * 1.30 haue troubled the heades of all our Mathematicians for many ages, when as euerie one might haue found it in himselfe. These be excellent things which we haue obserued, tou∣ching the figure and frame of mans body, the temperature thereof, and the proportion of the parts; but this last exceedeth all admiration, that in it selfe alone, it should containe all whatsoeuer this whole world in his large and spacious bosome doth comprehend; so as it * 1.31 may worthily be called a Litle world, and the patterne and Epitome of the whole vniuerse. The ancient Magitians (for so naturall Philosophers were of olde tearmed,) as also the great wise Priests of the Egyptians, did make of this whole vniuerse, three parts: the one, vppermost or superiour, which they tearmed the intellectuall and Angelical part, the seate * 1.32 of the Intelligentiae, (so they called the Spirits, which by tradition from the Hebrues, they vnderstood were in the heauen) by whose direction and command, the inferiour or lower world is guided and gouerned: another middle, which they tearmed the heauenly part, in the middest whereof, the Sun ruleth, as the leader and moderater of the rest of the Stars: the 3. sublunary or Elementary, which is admirable & abundantly fertile, in procreating, in∣creasing and nourishing of creatures and plants. The Images and resemblances of which three partes, who seeth not plainly expressed, and as it were portrayed out with a curious * 1.33 pensill in the body of man? The head, the Castle and tower of the soule, the seate of rea∣son, the mansion house of wisedome, the treasury of memory, iudgement, and discourse, wherein mankinde is most like to the Angels or intelligencies, obtaining the loftiest and most eminent place in the body; doth it not elegantly resemble that supreame and Ange∣licall part of the worlde? The middle and celestiall part, is in the breast or middle venter, most exactly, and euen to the life expressed. For as in that celestiall part, the Sun is predo∣minant, * 1.34 by whose motion, beames, and light, all things haue their brightnesse, luster, and beauty; so in the middest of the chest, the heart resideth, whose likenesse and proportion with the Sun, is such and so great, as the ancient writers haue beene bolde to call the Sun,

The hart of the world, and the heart the Sunne of mans bodie. For euen as by the perpetu∣all and continuall motion of the Sun, and by the quickning and liuely heat thereof, al things are cheered and made to flourish; the earth is decked and adorned, yea crowned with flow∣ers, brings foorth great varietie of fruites, and yeelds out of her bosome innumerable kinds of Hearbes, the shrubs thrust forth their buds or Iems, and are cloathed with greene leaues in token of iollity, all creatures are pricked forward with the goades and prouocations of luste, and so rushing into venereall embracements, do store and replenish with a large and abundant encrease, both Citties, Land, and Seas; (for which cause, Aristotle calleth this * 1.35 prosperous, refreshing, and comfortable Starre 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as beeing the procreator of all things,) and on the contrary, the same Starre of the Sunne, being departed farre from our Coasts, the earth begins to be horrid and looke deformed, the shrubs are robbed and dis∣poyled of their leaues, berries and verdure, and a great part of those things, which the ferti∣lity of Nature had brought foorth, is weakened and wasted: so in like manner, by the per∣petuall motion of the heart, and by the vitall heate thereof, this litle world is refreshed, pre∣serued, and kept in vigor and good life: neither can any thing therein be either fruitfull, or fit and disposed to bring foorth, vnlesse that mighty and puissant power of the heart, do af∣foord and yeelde an effectuall power offoecundity. The Vital faculty floweth from the heart as from the fountaine, the Celestiall faculty from heauen. This latter, is saide to be the pre∣seruer of all inferiour things: the former kindleth, nourisheth, and refresheth the Naturall * 1.36 heate of euery part. The Heauen workes vpon the inferiour world by his motion and light; the Heart by his continual motion and aethereall spirit, as it were a bright light, cleareth and beautifieth all the parts of the body. The motion and light are in the superiour bodies, the instruments of the intelligencies and of the heauens; of the intelligencies, as of the first mo∣uers vnmooued, of the heauens, as of the first moouer mooued. The vital spirits and pulsa∣tion or beating of the heart, are instruments of the soule, and of the heart: Of the soule, as of a moouer not mooued; of the heart, as of a moouer mooued by the soule.

Now further, who seeth not the sublunary part of the world expressed in the inferiour venter or lower belly? for in it are contained the parts that are ordained for nourishment & procreation; so as we neede not make any doubt to professe and affirme, that all things are found in the body of man, which this vniuersall world doth embrace & comprehend. Wilt thou see in this Microcosme or little world, the wandering Planets? The moyst and watrie * 1.37 power of the Moone, is resembled by the streaming marrow and pith of the back & braine. The power of Venus is proportioned in the generatiue parts: To Mercurie so variable, and withall so ingenuous, the instruments of eloquence and sweet deliuery are answereable. Of the Sun and the heart, the admirable proportion and agreement, we haue already declared. To the beneuolent and beneficiall Starre Iupiter, the Liuer of man, the well-spring of most sweete and gratefull humors is fitly compared. The fire and fury of Mars, the little bladder of the gaul gathers into it selfe. The cold and harmfull Starre Saturne, that loose and slaggy flesh of the Spleene, being the receptacle of melancholike humors, dooth liuely resemble. And thus in like numbers, and equall proportion, both Arithmeticall and Geometricall, do these Celestiall particles (as they are tearmed) of either worlde, the greater of heauen, and the lesser of man, answere one another. The xii. signes of the Zodiake, by the Astrologers elegantly depictured in the body of a man, I passe ouer with silence: for these are thinges ancient and commonly knowne, as being sung in the corners of our streets: wee choose ra∣ther to meditate of more sublime and profound matters, and to bend the eye of our minde * 1.38 at a higher marke. The Peripatetikes do diuide the world into bodies simple & mixt; simple, they make fiue, the heauen, and the foure Elements; of the mixt bodies, they will haue some to be imperfect, which they call Meteors, and those Fiery, Aiery, Watry, Earthy: other some perfect, as those things that haue life. All which, how and after what manner they be in man, because it is an excellent and beautifull speculation, I pray you marke and obserue with me diligently. Of this little world, the simple bodies are fiue, the spirits and the foure humors. The Spirit is the quintessence or sift essence, aethereal, in proportion (as sayth the * 1.39 Philosopher) answering to the element of the starres; the foure humors are called the foure sensible elements of the bodie. Choler in temper the most hot and raging, resembles fire. Blood hot and moyst, resembles the ayre. Flegme cold & moyst, resembles the water. Me∣lancholy, cold and dry, is fitly compared vnto earth. Behold also, the wonderfull Analogie of the Meteors of this little world. The terrible Lightning and fiery flashes and impressions, * 1.40 are shewed in the ruddie suffusions of our eyes when we are in a heate and furie, as also by

those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or darting beames which we throw from the same. The rumbling of the guts, their croaking murmurs, their rapping escapes, and the hudled and redoubled belch∣ings of the stomacke, do represent the fashion and manner of all kindes of thunders. The violent and gathering rage of blustering windes, tempestuous stormes and gustes, are not onely exhibited, but also foreshewed by exhaled crudities, and by the hissing, singing, and ringing noises of the eares. The humor and moistnesse that fals like a Current or streame in∣to the empty spaces of the throate, the throtle and the chest, resembleth raine and showers. Thicke and concocted Flegme, that comes vp round and roundly when we Cough, carries the likenesse of Hailestones; teares do represent the Dew: shaking, shrinking, trembling, & throbbing motions, resemble the Earth-quakes. There are also found in our bodies, Mines and quarries, out of which, Mettals and stones are digged, not to builde, but to pull downe the house; so the stones of the Kidneyes and bladder do carry a resemblance of Mines and Mineralles.

This is the Meteorology of this Little worlde, this is the demonstration of those things therein that are imperfectly mixed. And if you require in man an example of a bodye perfectly mixed, behold and consider the whole body; in which, there is that concord and agreement of the foure disagreeing qualities, and so iust & equal a mixture of the elements, as that it is the very middle and meane amongst all liuing and animated things. This Little World therefore, which we call Man, is a great miracle, and his frame and composition is more to be admired and wondered at, then the workemanship of the whole Vniuerse. For, it is a farre easier thing to depaint out many things in a large and spacious Table, such as is the world; then to comprehend all things in one so little and narrow, as is the compasse of mans body.

Epicurus, Momus, Pliny, and other the malicious and false detractors from Nature are censured, and the Excellency of Man is demonstrated by his Nakednesse. Cap. III.

LEt that beastly Epicure now lay his hand vpon his mouth, & keepe silence, who was not ashamed to affirme, that the bodies of men were made by chance and fortune, out of a turbulent concourse (forsooth) of a number of Atomies or Motes, such as we see in the Sunne. Let Momus be hissed and exploded, but first mark't with a blacke brand of ignorance and infamy, who presumptuous∣ly blamed in the frame of mans body many things, as lame, maimed, and vnperfect. Let Plinie and all the whole rabble of false and counterfet Philosophers, be banished out of the Schoole of Nature, who cease not to wrong and traduce her, for casting foorth man naked and vnarmed on the bare ground vpon his Birth day, to begin the world with crying and la∣mentation. For to begin with the Epicure: Those things which come by chance (O Epicure) happen but sildome, and of such thinges neither any certaine, nor any prosperous euent, * 1.41 can constantly be expected or hoped for: but if thou doest heedfully obserue ten thousand men, thou shalt finde all their bodies made and framed with equall skill and vnmatcheable Art, the same structure of bones, cartelages, ligaments, sinewes, veines, arteries, and en∣terals, the same context and composition, figure or fashion, number and scituation: the right side like vnto the left, and all the body within one and the same circle and compasse e∣qually poysed; so that nothing in the frame of mans body, doth thrust it selfe in by chance, nothing there is, that doth not exhibite and represent vnto vs the maiesty of the highest & most heauenly wisedome.

Galen, to conuince the error of this beastly Epicure saide, Hee would giue him a hundred yeare to alter or change the scituation, figure, or composition of any one part, and hee did not doubt, but it would come to passe in the end, that he would be forced to confesse, that * 1.42 the same could by no meanes haue bin made after any other or more perfect manner. I will speake somewhat more boldly; If all the Angels should haue spent a thousand yeares in the framing & making of man, they could not haue cast him in so curious a mold; or made him like to that he is, much lesse could they haue set him forth in any better maner. Let the Epi∣cure therfore be packing with this false fiction & feigned inuention of his own addle brain. As for Momus, he is to be scorned for his dotage & simplicity, who wished mens bodies had * 1.43 bin made ful of windowes, that the affections of the mind might haue appeared. Why Mo∣mus? Do not all the passions of the minde appeare plainly characterized in the face, in the countenance, & in the eyes, so that he which runnes may reade them? The eyes are the dis∣couerers

of the mind, as the countenance is the Image of the same; by the eyes as by a win∣dow, you may looke euen into the secret corners of the Soule: so that it was well sayde of Alexander, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that the eyes are the mirror or Looking-glasse * 1.44 of the Soule. The Eyes wonder at a thing, they loue it, they desire it; they are the bewray∣ers of loue, anger, rage, mercie, reuenge: in a worde; The eyes are fitted and composed to all the affections of the minde; expressing the very Image thereof in such a manner, as they may seeme to be euen another Soule; & therefore when we kisse the eyes; we seem to reach and diue euen to the verie soule. And for the face, how many signes are there in it, and those very manifest and apparant, of a sorrowing, fearing, couetous, wrathfull and pleasant minde? In the countenance, audaciousnesse, shamefastnesse, and Maiesty are euident and conspicuous. For in the eyebrowes dwelleth pride, in the cheekes shamefastnesse, in the chinne maiesty: all these are bred in the Heart, but heere they haue their seate and resi∣dence, hither they betake themselues, heereupon they depend.

Their vnbrideled insolencie is also to bee restrained, that call Nature a cruell Steppe∣mother, because shee casts foorth Man into the world altogether naked and vnarmed both * 1.45 in soule and bodie; and therefore holde him to bee of all Creatures the most imperfect. And of the Nakednesse of the Soule, thus they discourse. Other Creatures (say they,) do perceyue and vnderstand their owne Nature; some betake themselues to the swiftnesse of their feete, some trust to the loftinesse of their flight, some to swimme in the Waters; Man knoweth nothing, neyther how to speake, nor how to goe, nor how to feede: and in a word, that Creature which is borne to rule and gouerne all the rest, is enclined by Na∣ture to nothing else but mourning and lamentation; beginning his life with punishment, and that onely for one fault, to wit, because he is borne.

Moreouer, many go beyond him (say they) in perfection of the sences. For, in the piercing sight of the eyes, the Eagle; in the quicknesse of smelling and sent the Dogge; in hearing, the Foxe and Mole are quicker then wee; in tasting, the Henne is sharper; in touching, the Spider is more exquisite then wee: and so the Soule of man is more imper∣fect then that of other creatures.

Let vs heare also the complaints they make of his body. Nature hath giuen other crea∣tures diuers couerings, shelles, rindes, haire, bristles, feathers, scales, fleeces, hornes, teeth * 1.46 and nailes, whereby they are able both to defend themselues, and offend others; onely Man she hath prostituted in his very natiuitie, altogether vnarmed, naked, and vnable to helpe himselfe. They complaine also, that in bignesse of body we are not equall vnto the Ele∣phants, in swiftnesse to the Harts, in lightnesse to the Birds, in strength and might vnto Bulles, in length of life to the Crowes: that the beasts of prey, haue a skinne more solide; the Doe more slicke and comely, the Beares a skinne thighter then ours; and to shut vp all, they say no creature hath a life more fraile and brittle then Man. But how ill they reason, & how vniust and vnequall valuers they be of the diuine blessings, let all men heare and vnder∣stand. Surely God euen for this purpose created Man naked, that hee might be the Prince and ruler of all those things, that are comprehended within, or subiected to the Law and * 1.47 dominion of Nature. For as the organes or instruments of the sences, are void of all strange and externall qualities, that they may receiue and entertaine the seuerall species and shapes of all otherthings; no particular colour in the Cristalline humour of the eyes, no naturall and inbred sound in the eare, the tongue not falsified with any taste or sauor, the nosethrils haue no proper or particular smell, touching is not possessed of any one extreame; right so it was not meet, that the minde or soule of man, which as the Philosopher teacheth, Was in * 1.48 power in a manner all things, should be adorned and taken vp with any particular Art and in∣dustrie.

The body also behooued to be naked and vnarmed, that such a creature as was to gouern all the rest, should not be tied onely to one kinde of armor or weapon: and how incommo∣dious * 1.49 and vnseemely had it bin for man, being made for contemplation, alwaies to haue borne armes? Now, he can at his owne will and pleasure, both girt himselfe in all manner of armour, and againe presently lay it aside: and therefore, man is naked, and so it bee∣hooued him to be. But yet God hath not left him destitute euen in this kinde, hauing ar∣med * 1.50 him with three seuerall muniments, which hee hath denyed to other liuing Creatures; Reason to inuent, Speech to call for assistance, and Hands to bring his will to acte and per∣fection. Reason, is the hand of the vnderstanding, Speech the hand of Reason, and the Hand it selfe, is the hand of Speech.

The hand executeth those things which are commanded, our commandements are subiect and obedient to reason, and reason it selfe, is the power, force, and efficacie of the vnder∣standing. So that in recompence of the nakednesse of the soule, he hath two helpes giuen him, Reason, which is an Art before all Arts; and Speech, the Ambassador or interpreter of the minde. For the nakednesse of the bodie, he hath the Hand, the great Organ before all Organes, the instrument of all instruments. By the power of Reason and of the Hand, albeit man be borne weake and naked, yet is he secured from all dumbe creatures; whereas * 1.51 all creatures whatsoeuer they be, that are borne and brought forth more firme, yea & more fierce too; howsoeuer they are able stoutly to endure the force and violence of the heauens, yet they cannot be secure and free from Man. See now and behold thou, whatsoeuer thou art, that art a traducer and slanderous detractor of Nature, how bounteous and liberall be∣quests and Legacies this Mother of ours hath bestowed vpon vs; how farre more puissant creatures, by the aide of Reason and of our Hands, wee haue subdued and brought vnder the yoake; how farre swifter we haue ouertaken; neither is there any mortall thing that is not subiected vnder our will and obedience. So then we see, that Reason dooth more a∣uaile man, then any naturall gift doth the dumbe creature; the volubility and readinesse of the tongue and speech, more then the lightnesse and nimble vse of the winges and Fea∣thers; the industry of the hands, more then the impetuous force and violence of Bulles, or the teeth or hooues of wilde and rauenous beastes, because they cannot redeeme or free themselues from being oppressed by vs, or acquit themselues from the soueraigntie of our authoritie.

What the Body of Man differeth from other Creatures, and what it hath proper and peculiar in the composition and frame thereof. Chap. IIII.

ANd now, least those that are skilfull and learned, should want any thing in our discourse that belongeth to the dignity of Man, and his admirable and wonderfull frame and composition; let vs proceede vnto such other things, as the diuine wisedome, the Mother and Gouernor of all things hath vouchsafed only to man, and see in what and how much the body of man differeth from the rest of the creatures. As in man & other creatures there is the same manner of life and nourishment, so the frame and structure of the vitall & naturall organes or instruments is not vnlike in them both; but as for the sences and power of motion, wherein the Nature of the Animality (you must giue leaue to a Philosopher to vse his owne tearmes) or liuelyhood consisteth, forasmuch as in man they do attend vpon, and serue a more noble Forme, and are prepared to more diuine vses, then for the auoiding of euill, and such other obiects of the appetite; it was therefore requisite, that they should haue Organs framed and made with more curious and exquisite workemanship. There are therefore in man, ouer and besides those things that are already handled, namely, his vp∣right figure, and his Hands, which no other creatures haue; there are I say, many things in * 1.52 the structure and composition of the animall organes, proper and peculiar to man, which do yet more demonstratiuely prooue, yea and expresse also the dignity of his bodie. For to run through all, from the head to the feet. First, of al liuing creatures, only man hath a head made into a round and circular forme, as it were turned on a wheele, both that it might be * 1.53 the more capeable to receiue a greater quantity of braynes, and lesse apt to be ouer-taken with danger either from without or within; as also, for the more ease in moouing and tur∣ning about; and lastly, because it was to be the mansion house of Reason, that is, the soule. Now we know, that the Soule was infused into vs from Heauen, which euen to our sence is round and circular: seeing then her heauenly habitation is round before shee be infused, it was likewise requisite, that her mansion heere below should bee orbicular also; yet is the head of man not exquisitely round as a Bowle is, but after a sort somewhat long also, rising vp in the two crownes, and on the sides it becommeth depressed and flatted. Onely Man of all liuing creatures, hath for his bignesse, a braine very large and spacious, and also very * 1.54 moyst and watery, the better to performe the varietie of the Animal functions and offices; for the Soule doth not execute hir offices without the helpe of the Spirits: the matter and the substance of the Spirits is blood, now plenty of blood is not conteyned, nor cannot be concluded within a little and small body.

The face is saide also to bee proper vnto man alone, whereupon the Greekes call it * 1.55 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by a name deriued from the thing it selfe, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it seeth and is seene a farre off; to other creatures Nature hath giuen onely a mouth or a beake: but in the face of man, courage, shamefastnesse, and maiesty, haue their abode, and therefore man alone is bashfull & shamefast. At the beholding of this face, all creatures are affrigh∣ted, because in it there shine foorth more beames of the diuine Nature, then in all the bo∣dy besides.

Furthermore, this one thing is admirable therein, that whereas in our face and coun∣tenance there are ten particles, or not many moe, yet you shall not finde any two among many thousands of men, that haue their countenance in all parts alike, but there is some diuersity, both in the lines, and in the proportion. * 1.56

Man alone hath his eyes enamelled with diuers colours, & that in great variety; where∣as other Creatures (the horse excepted) are in their kinds alwayes alike; so shall you finde oxen to haue all blacke eyes, Sheepe watry, other creatures red.

The eyes of Man are distant one from the other but a very little space, in respect of * 1.57 our proportion of magnitude with other creatures, that so the spirits might bee the more nimble, and more speedily transmitted from one eye to another.

Man alone of all creatures (saith Pliny) hath his eyes vitiated and corrupted, yea and * 1.58 sometimes one or both wanting; whereupon came the names or nick-names of Strabo, one that is squint-eyed or goggle-eyed, and Paetus for one that hath rouling eyes, or squinted vpward.

The haires of the eye-lids are in four-footed Beasts only on the vpper lid, in Birds on * 1.59 the neather; Man onely (the Estrich excepted) hath haires on both sides, both on the vp∣per and neather lid. * 1.60

The nose of a man is higher, and standeth further out then the rest of his face for de∣cency and comelinesse; in other creatures it is not so, but is flatted with the scull.

Onely in man the eares are fixed and immooueable, and placed on either side in a * 1.61 right line with the eyes: only in Man (except it be Apes, which are neerest to the proporti∣on of mans body) are those bones we call Clauiculae or Cannell bones, which serue to esta∣blish the arme, that in the diuers and sudden motions thereof, it might not be dislocated.

There is no creature but Man hath Dugges in the forepart of his body, the Elephants * 1.62 haue indeed two dugs or paps, but not in their breast.

Those parts which in Man are foremost, that is, on the forepart, as the breast, the bel∣ly, * 1.63 the wezon, &c. foure-footed Beasts haue them below next vnto the ground, and those that man hath on the hinder part, as the backe, the loynes, and the buttockes, Beasts haue them in their vpper part.

Man of all creatures is couered with the fewest haires, vnlesse it be in his head, which * 1.64 as it is the moystest part of his body, so also it is the most replenished with haires.

Againe, in creatures that are couered with haires, those parts are most hairy that bend downward toward the ground, the rest are either smooth without haire, or not so full of * 1.65 them. On the contrary, Man is most hairy on the forepart, because haires were made for a couering; the prone or bending parts of Beasts, stand in need to be couered, yet the fore∣parts are indeede more noble, but they are cherished and in some sort couered by the bow∣ing and bending of the body: But in Man by reason of his lofty and vpright frame & com∣position of bodye, the forepart is alike exposed to outward iniury as the hinder part, and therefore it was meete the more noble part should bee couered, and (as it were) defended * 1.66 with haires.

Onely Man hath haires growing vnder the arme-holes, and about the priuie members.

Man alone growes hoarie haired, and bald-headed. * 1.67

The legs or haunches of all foure-footed Beastes, are abundantly full of bones and sin∣newes, but very scantie of flesh; on the contrary, Man hath almost no part of his bodie, * 1.68 more fleshy then his hips, legs, and thighes.

Four-footed beasts do bow both their fore-legs and their hinder legs contrary to man, for he bowes his armes backward, and his legs forward. * 1.69

Man, when he is come to his full growth hath his vpper part lesser then his nether part; but before hee bee growne, his vpper part is the greater; so is it not with the rest of the creatures; and therefore his manner of going is not at all times alike, but at first in his in∣fancy he creepes on all foure, afterwards by little and little hee raiseth vp himselfe, and at

length goes vpon his two feete.

In other creatures there is no difference of the bones, but they doe all appeare perfect, * 1.70 euen from their beginning; but in Children the fore-part of the head is soft and tender, & long before it be hardned. And whereas all other creatures come toothed into the world, Man begins not to haue teeth till the seauenth month after his birth.

Furthermore, of all creatures (excepting birds) that liue vpon the land, Man alone is * 1.71 two-footed, which mooued Plato to define him, Animal bipes implume; which definition Diogenes worthily derided, when hee flung a Cocke whose feathers he had pluckt off, into the Schoole, and cried out, Behold Platoes Man. * 1.72

Onely Man by the straitnesse of his legges goes exactly vpright.

Onely Man vseth to sit, both because he cannot stand long, as the brute beastes may, * 1.73 which haue foure feete, and besides do lye vsually to rest themselues, prostrate vppon the ground; for that two feet cannot long beare the weight of the whole body: as also because it is necessary for more noble and excellent vses, to wit, for the practising and exercising of Arts, and for contemplation.

Onely Man hath a skin polished, smooth, cleare, and very temperate; other creatures * 1.74 haue either a shelly or scaly skin, or altogether hairy, or els too soft, because Touching is the ground and foundation of all the sences; and therefore the more simple and pure the touching is, the clearer also and the purer is the sence, and the phantasmes or imaginations the more subtle: by meanes whereof, the operation of the soule, is so much the more lof∣ty and profound. And for this cause, Aristotle in his second Booke De Anima, is of opi∣nion, that the strength and vigor of the wit and vnderstanding, are to bee iudged of by the * 1.75 coursenesse or finenesse of the touch.

How profitable and behoouefull Anatomy is to the knowledge of Mans selfe. CHAP. V.

SEeing then that Man is a Litle world, and containes in himselfe the seeds of all those things which are contained in the most spacious and ample bosom of this whole Vniuerse, Starres, Meteors, Mettals, Minerals, Vegetables, Animals, and Spirits; whosoeuer dooth well know himselfe, knoweth all∣things, * 1.76 seeing in himselfe he hath the resemblances and representations of all things. First, he shall know God, because hee is fashioned and framed according to his Image, by reason whereof, hee is called among the Diuines, The Royall and Imperiall Temple of God; he shall know also the Angels, because hee hath vnderstanding as they haue; he shall know the brute Beasts, because he hath the faculties of sence and appetite common with them; he groweth as the plants do, hee hath being and existence as stones haue, and in a word, he is the rule and square of all bodies.

Wisely therefore did the Oracle of Apollo, incite and stirre vp euery man to the know∣ledge of himselfe, as Plato hath it in his Alcibiade. This by the iudgement and consent of * 1.77 all men, is true and sound Philosophy. For Demonax being asked, When he beganne to professe Philosophy, made answere, When I began to know my selfe. Socrates held it the next * 1.78 point to fury and madnesse, to enquire into high matters, and to search into strange and vncouth businesses, and bee ignorant in the meane while of those things that bee in our selues. This preposterous skill was once very merrily and wittily by an old wife cast in the teeth of Thales the Philosopher of Miletum; who as he inconsiderately cast vp his eyes to behold the Heauens, fell into a pit; the old wife cried out, Thou Foole, thou priest into mat∣ters that are aboue thee, & art ignorant of those things that are below thee, nay euen within thee. Surely it was a worthy speech, and not beseeming an olde Beldame but a Philosopher. But this same knowledge of a mans selfe, as it is a very glorious thing, so it is also very hard and * 1.79 difficult. And yet by the dissection of the body, and by Anatomy, wee shall easily attaine vnto this knowledge. For seeing the soule of man being cast into this prison of the body, cannot discharge her offices and functions without a corporeall Organ or instrument of the body; whosoeuer will attaine vnto the knowledge of the soule, it is necessarie that hee know the frame and composition of the body.

After this manner, Democritus of Abdera, that he might finde out the seate of anger and melancholy, cut in peeces the bodies of beasts, and when he was taxed of the Citizens for * 1.80 madnesse in so doing, he was by the censure and determination of Hippocrates, adiudged to

be very wise and prudent. Go too then, Is not he saide to know himselfe, who can tell how to temper and order the state and condition of his minde, howe to appease those ciuill tumults within himselfe, by the stormes and waues whereof he is pittifully tossed, and how to suppresse and appease those varieties of passions wherewith as it were with so manie fu∣ries he is vexed and tormented? But all this Anatomy doth verie plainly teach vs. For he that seeth and obserueth the whole body, which by the structure and putting together of * 1.81 sundry parts of diuers sorts and kinds, is (as it were) manifold & full of variety, to be made one by the continuation and ioyning of those parts; he that considereth the admirable sim∣pathy of the parts, their mutuall consent and agreement, their common offices, or officiall administrations one for the helpe of another, how they make not any couetous reser∣uation to themselues, but do freely communicate each with other; such a man no doubt will so moderate and order the conditions and affections of his minde, as all things shal ac∣cord and ioyne in a mutuall agreement, and the inferiors shall obey the superiors, the pas∣sions obey the rule of right reason. He that shall diligently weigh and consider the vse of euery part, the fashion, scituation, and admirable workemanship of them all, as also, the * 1.82 Organs and Instruments of the outward sences, he shall easily perceiue how and after what manner he is to make vse of euery part; then which thing, what can be more excellent, what more profitable?

Thou hast an vpright frame and posture of body, that remembring thy beginning, thou shouldst not like the brute beasts grouell vpon the ground, or dote vpon earthly things, but * 1.83 lift vp thy selfe towards heauen, and say with the Diuines, Our conuersation is in Heauen. Thy eyes are set in a high place, that thou mightst take notice, they are giuen thee to be ad∣uanced to the contemplation of Heauenly things.

Two eares, and those wide open, hath Nature ordained for thee; to teach thee that * 1.84 thou must heare, and by hearing, learne twice as much as thou must speake. Nature hath giuen thee but one tongue, tied with ten Muscles, and reyned with a very strong ligament, besides, as it were with a bridle, shut vp and enclosed within the mouth and teeth, as it were within a grate or Lattice, that the minde might first discerne and iudge of a thing before it vtter it, and that our words might first passe by the file, before they passe by the tongue. If you looke into the seats and residence of the faculties of the minde, you shall finde the rational faculty in the highest place, namely in the brain, compassed in on euery side with a scull; the faculty of anger, in the Heart; the faculty of lust or desire in the Liuer: & there∣fore we may gather these lower and inferiour faculties, must bee seruiceable and obedient to the higher, as to the Queene and Prince of them all. And if both Princes and Peasants would weigh and consider the mutuall offices betweene the principall and the ignoble parts, Princes might vnderstand how to rule, and Peasants how to obey. Princes may learne of the braine how to make Lawes, to gouerne their people; of the heart, how to * 1.85 preserue the life, health, and safety of their Citizens; of the Liuer, they may learn boun∣ty and liberality. For the braine sitting in the highest place, as it were in a Tribunall, distri∣buteth to euery Organ or Instrument of the sences, offices of dignity: the Heart like a King maintaineth and cherrisheth with his liuely and quickning heate, the life of all the partes: the Liuer the fountaine and well-spring of most beneficall humidity or iuice, nourisheth and feedeth the whole family of the bodie, and that at her owne proper costs and charges, like most a bountifull Prince. As for the meaner sorr of people, they may easilie vnder∣stand by the ministering and seruile organs, what bee the limits of seruice and subiection. For the parts that are in the lower bellie do all serue the Liuer; the Stomacke dooth con∣coct the meate, the Guts distribute and diuide it, the veines of the Mesentarie prepare it; the bladder of Gall, the Milt and the Reines, do purge and clense the princely Pallace, & thrust as it were out of the Kitchin, downe the sinke, all the filth and garbage. The parts that are included within the Chest, do serue the Heart; those that are in the head, do attend the Braine, and so each to others, doe affoord their mutuall seruices. And if any one of them do at any time faile of their duty, presently the whole Houshold gouernment goes to ruine and decay.

The euidence of which truth, being by way of Apologe or Parable, seasonably represented to the people of Rome, Menenius Agrippa reuoked them, and laide as it were a Lawe vpon their furie, when they had gathered themselues into the Mount, (which afterwardes was thereupon called Sacer) hardly brooking the gouernment of the Senate. So that anatomy is as it were a most certaine and sure guide to the admirable and most excellent knowledge

of ourselues, that is, of our owne proper nature. And therefore we reade, that valiant and couragious Princes, worthy and renowned Nobles, yea, and inuincible Emperors, being mooued and incited with this desire of the knowledge of themselues, did most studiously practise this worke of Anatomy, euen in the noyse and clattering of weapons and armour, and in the verie medly and tumult of warre.

Alexander the Great, among all the maine and great triumphes of his so excellent at∣chieuments, gloried that hee had diligently obserued vnder his Maister Aristotle, the Na∣ture * 1.86 and seuerall parts of liuing creatures. And it is found in the Records and Monuments of ancient Histories, that the Kings of the Egyptians, did make dissection of bodies with their owne hands. Marcus Antonius that great Commander, affirmed that he had learned his owne constitution by the dissection of other bodies. We haue also read, that Boetius * 1.87 and Paulus Sergius, two Romane Consuls, were Auditors of Galen, when he publikely pra∣ctised this dissection in the City of Rome. And so much shall suffice for the first profit and commodity that wee may reape by Anatomy.

How profitable and helpefull Anatomy is to the knowledge of God. CHAP. VI.

IT is no doubt an excellent thing for a man to attaine to the knowledge of * 1.88 himselfe, which thing Anatomy and dissection of bodies doth teach vs, and as it were point out vnto vs with the finger; but there is another farre more Diuine and vsefull profit of Anatomy then the former, proper and peculiar to vs to whom the light of the Gospell hath shined, namely the knowledge of the immortall God. That high Father and creator of all things, who onely by himselfe hath immortality, dwelling in that light that is clearer then all lights, vnto which there is no accesse, whom no man can either see with his eyes, or comprehend with his minde, that eternall Father (I say) cannot be knowne but by his effects; and all the knowledge of God that can be had, must be deriued not à priori, but à posteriori, not from any cause or matter preceding, but from the effects and thinges subsequent.

So we reade in the sacred Scriptures, that Moses could not endure the bright shyning face of God, his eyes were so dazled therewith. The inuisible things of God (saith the Apo∣stle) * 1.89 are knowne by those things that are visible. Who is it therefore, that will not honor, re∣uerence, and admire the author and workeman of so great a worke, if he do attentiuely ad∣uise with himselfe, how wonderfull the fabricke and structure of mans body is? I will praise thee, O Lord, (saith that Kingly Prophet) because I am wonderfully made. Phidias his Miner∣ua, Apelles his Venus, Polycletus his Rule, are admired by antiquity; and therefore great and high honours haue beene decreed vnto them. Ctesicles is commended for making a marble Image with such excellent art and cunning, that the Samian young men in desire to ob∣taine the same, were contented to lodge night by night in the Temple. And wilt not thou admire the arch-type and patterne of all these, I meane the body of Man? They did imi∣tate in the workes of Nature that which is of least respect and regard, namely, the outward face and feature: for their workes are but dumbe, without motion or life. But by the view of Anatomicall dissection, we see and are able to distinguish the variable and diuers moti∣ons of mans body, and those also very strange, and sometime vncouth.

Some of the ancient Writers, haue dignified the frame of mans body with the name & * 1.90 title of The Booke of God. For indeede, in all men there appeareth certaine sparkes of a Na∣turall diuinity, or diuine nature; as Heraclitus witnesseth, who sitting in a Bakers shop, and perceiuing some of his Auditors which desired to speake with him, would not come vnto him into so homely a place, Come in (saith he) for euen heere there be Gods also. Iouis om∣nia plena, All things (saith the Poet) are full of Iupiter. For euen in the smallest and most contemptible creature, there is matter enough of admiration; but yet in the frame of * 1.91 mans body, there is (I know not what) something more diuine, as wherein appeareth not onely the admirable power of God, but his wisedome euen past all beleefe, and his infinite and particular goodnesse and bounty to Man.

For his power, it is not onely visible but palpable also, in that of so small a quantitie of seede, the parts whereof seeme to be all homogenie or of one kinde; and of a few droppes of blood, he hath framed so many and so diuers particles, aboue two hundred Bones, Car∣tilages yet more, many more Ligaments, a number of Membranes numberlesse, the Pipes

or trunkes of the Arteries, millions of veines, sinnewes more then thirty paire, Mus∣cles almost foure hundred; and to conclude, all the bowels and inward parts. His incre∣dible wisedome appeareth in the admirable contabulation or composition of the whole, * 1.92 made of so many parts, so vnlike one to another. Enter thou whosoeuer thou art (though thou be an Atheist, and acknowledgest no God at all,) enter I beseech thee, into the Sa∣cred Tower of Pallas, I meane the braine of Man, and behold and admire the pillars and arched Cloysters of that princely pallace, the huge greatnesse of that stately building, the * 1.93 Pedistals or Bases, the Porches & goodly frontispice, the 4. arched Chambers, the bright and cleare Mirrour, the Labyrinthaean Mazes and web of the small arteries, the admirable trainings of the Veines, the draining furrowes and watercourses, the liuing ebullitions and springings vp of the sinnewes, and the wonderfull foecundity of that white marrow of the back, which the wiseman in the Book of the Preacher or Ecclesiastes calleth the Siluer cord. From the braine, turne the eye of thy minde to the gates of the Sun, and Windowes of the soule, I meane the eyes, and there behold the brightnesse of the glittering Cristall, the pu∣rity and neate cleannesse of the watery and glassy humors, the delicate and fine texture of the Tunicles, and the wonderfull and admirable volubility of the Muscles, in turning and rowling of the eyes. Marke and obserue also, the art and curious workmanship appearing in the inward part of the eare, how exquisitely it is made and trimmed with Labyrinths, windings, little windowes, a sounding Timpane or timbrill; three small bones, a stirrop, an anuile, and a hammer; the small Muscles, the Nerue or sinnew of hearing, and the Carte∣leginious or gristle passage, prepared for conueying all sounds vnto the sense. Looke vp∣on the vnweariable and agile motions, the conquering power, the frame and compositi∣on, the Muscles, the proper and peculiar kinde of flesh, the Membranes, the Veynes and sinnewes, and the bridle as it were, all easily distinguished within the compasse of that lit∣tle body, or rather little member of the bodie, the Tongue, wherewith we blesse God, and wherewith we curse men.

Consider and obserue the Heart, his two ventricles, eares as many, foure notable Ves∣sels, which as Hippocrates sayth, are as it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the foun∣taines * 1.94 and well-springes of the humane Nature, and the riuers and sourses whereby the whole body is watered and refreshed: besides eleauen gates or entrances; the admyrable and intricate Textures of the vessels of the Liuer, the separation and diuision of the cur∣rents of the Arteries and the Veynes; and in a word, consider the admirable structure of all the parts, Animall, Vitall, and Naturall; wilt thou not cry out, though it bee against thy will, O admirable Architect! O vnimitable workeman! And wilt thou not with the inspired Prophet sing vnto the Creator this Hymne, I praise thee (O Lord) because thou hast shewed the greatnesse of thy wisedome in fashioning of my body?

Lastly, the infinite goodnesse and bounty of God shineth in this excellent workeman∣ship, inasmuch as he hath so well prouided for all the parts, that euery one hath her pro∣per * 1.95 and peculiar vse, and yet all are so fitted and knit together in such an harmonie and agreement, that euery one is ready to helpe another; and any one of them being ill affec∣ted, the rest are immediatly drawne to a simpathy and participation with it. Which soci∣ety and fellowship of the parts, Hippocrates in his Booke de Alimento hath thus breefelie, but excellently expressed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: One agreement, one confluence, all consenting. To conclude then, these wonderfull and euer-worthy to bee ad∣mired workes of God in the composition and frame of mans bodie, are as it were dumbe Schoolemaisters, the Bookes of vulgar Diuinity, and the Doctors and teachers of Diuine wisedome.

How profitable Anatomy is to Philosophers, and in a manner to all Artificers and Handy-crafts men. CHAP. VII.

THese two fruites of Anatomy, as they are abundantly beneficiall and profita∣ble, so they seeme to be common to all in general; first the knowledge of our owne Nature, and then of the inuisible God. There are also other benefites and commodities of Anatomy proper and peculiar to Poets, Painters, yea, and to the most part of handy-crafts men and Artificers, to teach them the better to bring their Arts to perfection. And first, Galen dooth account Anatomy verie * 1.96 proper to a naturall Philosopher, though it were but onely for speculation sake, or other∣wise

to teach him the singular workemanship of Nature in euery particular part. For in∣asmuch as the proper and proportionable subiect of his art is a body Naturall, and the bo∣dy of Man is as it were the square and rule of all other bodies, he ought not, nor cannot be truly accounted a Naturall Philosopher, who is ignorant of the historie of Mans body; and for this cause, that most excellent Genius, and interpreter of Nature Aristotle, wrote those elegant and eloquent Books of the History of the parts, and of the generation of li∣uing * 1.97 creatures. Anatomy is also very profitable for a morall Philosopher: for hee shall * 1.98 easily learne by the mutuall offices and duties of euery part, and by the constitution of the Naturall houshold gouernment appearing in our bodies, how to temper and order the manners and conditions of the minde, how to rule and gouern a Commonwealth or Ci∣tie, and how to direct a priuate house or family.

I spare to speake how profitable it is for Poets and Painters, for the perfection of their Art and Science; for euen Homer himselfe hath written many things, and those verie ex∣cellent * 1.99 concerning Anatomy. But my purpose is onely to shew, that for a Physition, a naturall Philosopher, a Chirurgion, and an Apothecary, it is not onely profitable, but euen also absolutely necessary.

Wherein is demonstrated that Anatomy is not onely profitable, but of abso∣lute necessitie for Physitions and Chirurgions. CHAP. VIII.

AS Geographie is worthily accounted a great euidence for the credite of an History, so to them that any way appertaine to the art of Physicke, the knowledge of mans body seemeth to be very necessary, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For the Nature of the body is the first thing to be spoken of in the Art of Physicke. Againe, Hippocrates in his Booke de Flatibus, maketh but one Idea of all diseases, It is onely the variety & * 1.100 difference of places, that maketh the difference of diseases. Hee therefore that will be igno∣rant of the Historie of the parts of Mans bodie, he shall ill distinguish and discerne the af∣fections of the same, worse cure them, and worst of all foretell who are likely to recouer and escape, and who not.

The discerning and iudging of a disease, consisteth in two things, namely, the know∣ledge * 1.101 of the euil affect, & the knowledge of the part so affected. The signs of the part affe∣cted, are drawne and deriued from many Fountaines (as it were;) but especially from the scituation, and from the action empaired. For hee that knoweth the action of the sto∣macke to be concoction, if the concoction be empaired, he may easily discerne that the stomacke is ill affected. He that knoweth the Liuer to bee placed on the right side of the paunch, if the right hypochondrium or side before, or do swell, hee will presentlie affirme, that the Liuer and not the spleene is ill affected. Now this scituation, as also the actions of all the parts are taught and demonstrated vnto vs by anatomy onely.

For Prognosis or prediction of the euent of diseases, Hippocrates maketh three chiefe and maine heads of it: Those things that are auoyded, the action impaired, and the habite of the bo∣dy * 1.102 in the colour, figure, and magnitude or quantity; all which are discerned onely by Anato∣my. Now how much the knowledge of the seuerall parts of the bodie auayleth towardes the curing of diseases, Galen hath verie well expressed in the beginning of his Booke de Os∣sibus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith hee) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, All things that concerne the action of healing, haue that for their scope or direction which is naturally disposed, or in a * 1.103 good and lawdable constitution. Hippocrates in his Booke de officina Medici giueth this rule, That the Physition should first looke into those thinges that are alike one to another, and then to those things that are vnlike: insinuating thereby, that he that knowes the perfect Sanitie or health of euery part, shall easily discerne if it fall from that perfection, by the perfection which remaineth in other like parts not tainted. Aristotle in his first Booke de Anima, v∣surpeth a rule of Geometry, That which is straite and right (saith he) doth not onely mea∣sure it selfe, but bewrayeth that which is oblique or crooked. In like manner, how shal a Physition restore or set right bones that are broken or out of ioynt, if hee be ignorant of their naturall place, figure, and articulation? The exquisite method of healing cannot bee performed but by indications, and indications are not onely deriued from the disease, but also from the part affected, and the remedies must bee changed and altered, according to

the diuers and seuerall nature, temperature, scituation, connexion and sence of the part.

Neither is Anatomy needefull onely for the Physition, but euen also for the Chirurgi∣on and Apothecary. The knowledge of the outward parts, as the Muscles, the nerues, the * 1.104 veines and arteries, is most necessary for a Chirurgion, for feare least in his dissections & launcings, he should mistake a broad Ligament for a Membrane, and around Ligament for a Nerue or sinnew, least he should diuide an arterie in stead of a veine; for he that is ig∣norant of these things, shall euermore be in doubt; in things safe and secure still fearefull; and in things that are to be feared, he will be most secure and audacious. * 1.105

An Apothecarie also shall finde it very needful for him to vnderstand the scite and fi∣gure of the parts, for the better applying of such remedies as shall bee requisite. For hee must apply his Topicall and locall medicines, fomentations, oyntments or Liniments and Emplaisters, in their apt and proper places; as if the Liuer be ill affected, on the right side; if the Spleene be ill, on the left side; if the wombe or bladder be diseased, then vpon the hypograstium or water-course, betweene the nauell and the priuie parts; if the heart be ill affected, then on the left brest must the remedies bee applied. Hee must also make his plaister or other remedy of the same figure that the part affected is of, least the parts adioi∣ning be couered therewithall. * 1.106

I forbeare to speake how profitable and necessary it is for the explaining of the wri∣tings of Hippocrates, Galen, and all the ancient Physitions. For in them there are many passages darke and obscure, whereunto the knowledge of Anatomy will giue a great light and splendor: and therefore in old time, Physitions were woont to propound vnto their young Schollers the precepts of Anatomy, as the first rudiments and principles of the art of Physicke and Chirurgery.

With what Method Anatomy may be best taught and demon∣strated. CHAP. IX.

SEeing then, the profite and necessity of Anatomy is such and so great, I would perswade all Students, in our art especially, and in Chirurgerie, that they woulde very heedefully and diligently employ themselues in the studie of the same; neither shall they neede to be deterred or affrighted with the difficulty, for it is very easie and feasible, if it be laide downe in a good order and Method, otherwise the most easie and obuious art prooues harde and ob∣scure. The Method therefore of learning and teaching Anatomy is on this manner.

The Art of Anatomy (as I suppose) may bee attained two wayes; by Inspection, which * 1.107 we call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and by Instruction: and both these wayes are very necessary, if the perfec∣tion of the art be desired: but the first is the more certaine, the latter carrieth with it grea∣ter grace and state; the former may be called the way of Historie, or the historicall way; the latter, the way of Science, or the artificiall way. The first, which is Inspection, is ei∣ther of figures depainted or carued, and printed on Tables onely, or of the bodies them∣selues of Men or Beastes; of Men, onely when they are dead; of beastes both dead and liuing, for the better obseruing of the diuers and obscure motions of the inward parts.

In like manner, the way of Doctrine or Science is double; One, by the writinges of most famous and renowned men; another, by the liuing voyce of a Teacher or Instructer.

The Inspection of Figures some haue disallowed, because they are bare shadowes, * 1.108 which in their opinion doe rather hinder then further young Students. For, if Galen would not haue Plants and Hearbes painted or desciphered, no nor so much as de∣scribed, but taught and deliuered by hand onely: how would hee haue endured the delineation of the parts of our body?

But I am not altogether of that opinion, to thinke these pictures vaine and ydle, because I see euerie day represented vnto mine eyes by these Pictures manie things,

and those oftentimes of great consequence, which were vnknowne to the skilfullest artists * 1.109 of former ages. Neyther do the Geometricians and Geographers, who are but the A∣natomists of the Great world, as we are of the little; despise those demonstrations which in Cards & Maps they receiue one from another Again, it is not alwaies, or in each place easie to find & obtain such store of humane carkasses, and therfore that want is well suppli∣ed by a curious draught or delineation of such obseruations, as are made in true dissecti∣ons by cunning artists; that so both the memory of those that were present may be refrica∣ted and refreshed, and such as were absent, made also partakers of their labors; yet for all * 1.110 this, I do not thinke it fit to trust too much to these silent shadowes. For as it is not possi∣ble to make a good Commander, or a skilfull Pilot by any typicall or representatiue ar∣my, fortification, or water carde, but onely by practise and experience: so it is a very vaine * 1.111 thing to take in hand to learne Anatomy by the bare inspection of figures, without prac∣tise vpon the body it selfe: and because our art concerneth the cure not of Beastes but of Men, we must therefore exercise our selues chiefly in the anatomy of the bodie of Man, and that not aliue but dead.

I am not ignorant that some of the ancient Physitians, as Herophilus and Erasistratus, by the License of Princes whom they had possessed with the profit thereof, did anatomize * 1.112 the bodies of condemned wretches euen whilst they were aliue, which also in our age hath beene done by Carpus and Vesalius. But for mine owne part, I hold it a very friuolous and vaine thing, beside the horror and inhumanity of the fact, which almost no necessitie * 1.113 can sufficiently warrant. For liuing dissections (as wee call them) are then put in vse, when we would finde out some action or vse of a part which by the dead carkas cannot bee discerned; now all those we may find aswel in Beasts as in Men. If it be obiected, that there is some difference betweene the actions of men and of beasts, especially the animall; and that the organ of voluntarie motion, to wit, the Muscles, are not alike in both kindes: I answer, that for the discerning of actions that belong to motion and sence, ther is no need of dissection, for they are almost all of them apparent to the sences; onely the motions of the hidden and secret parts, as not being subiected to sence, must be sought out by dissec∣tion. Now of those hidden motions, that of the heart and arteries, the midriffe, the brain, and the guts, which are of greatest consequence, are all one in men and in beasts; wherefore it is not anatomy but butchery, to mangle the trembling members of mans body, and vn∣der I know not what slender and idle pretence of profit, or behoofe, to violate the sacred Law of nature, and of religion.

The ancient Physitians were not allowd to cut vp dead carkasses of men, as we now vse di∣section, but it was held a verie impious & prophane thing: how abhominable then is it, & sauoring of Caniball barbarisme, because we would make a nearer cut to our vnderstan∣ding by our eyes then by the discourse and labor of our minds, to gather knowledge by the dissection or rather butchery of liuing men, if there were any vse of it, as we haue shewed that there is none. Let vs therfore content our selues, and giue due thanks vnto our State, by whose Lawes we are allowed dead bodies for dissection, euery yeare a competent num∣ber: and if there be any where want of such, wee may haue resort to the bodies of Beastes and make dissection of them both aliue and dead; aliue more sparingly, albeit by anatomy of liuing bodies, we may better discerne the actions of the parts, & by what Muscle euery part is mooued; in the dissection of dead bodies, the scituation, figure, magnitude, con∣nexion, and originall of the parts, are well enough perceyued.

Now, because there are many kinds of Beasts, those are to be made choise of for dis∣section, * 1.114 which come neerest to mans body. Galen reduceth them to fiue sortes. The first sort is of such as chew the cud, that is, which after they haue eaten their meate, doe bring it againe from the dew-lap, as from a kinde of stomacke backe vnto the mouth, as Sheepe and Oxen. The second sort, is of those which diuide not the hoofe, as Asses, Horses, and Mules. The third sort, are such as haue teeth in manner of a Saw, as Lyons, Dogges, and Wolues. To the fourth sort, he referreth Hogges. To the fift, Apes. Now the dissec∣tion of all, or any of these, whether Man or Beast, is not to be taken in hand confusedly & disorderly, but methodically and with a due course of proceeding, and therefore it shall not be amisse, to prescribe some Lawes and Rules of Anatomy, for the better and more * 1.115 orderly practise and exercise of the same.

This therefore, to begin withall, shall be the most generall and common rule, that wee * 1.116 begin with that which is best knowne, and that the dissection of dead bodies go before that

which is of liuing creatures, because it is more easie and better knowne.

Againe, whereas some parts are externall and outward, others internal and inward: let young beginners first exercise their hands in the externall, forasmuch as the knowledge of them is most easie and necessary for a Chirurgion.

Thirdly, whereas of the parts some are spermaticall and solid, as bones, gristles, and ligaments; others fleshy as the Muscles: we must beginne with those that are the proppes and supporters or vpholders of the rest, as the bones; to which the Muscles do cleaue, from which they spring and arise, and into which they are engrafted or inserted. And indeede, * 1.117 before Galens time, the ancient Physitions in the Schoole of Alexandria did vse to quarter bodies for their Schollers first, and afterward allow them whole carkasses. Againe, wee must know, that for the exquisite discerning of the solid parts, the bodies of old and leane men are the fittest, because they are not so fleshy or so ouergrowne with fat; to which are answerable the bodies of such as die of consumptions.

Fourthly, whereas there is a two-fold dissection, either of a part taken from the whole, or of a part ioyning to the whole: the dissection is first to be made of a part taken from the whole, because it is more easie then to dissect a part ioyning to the whole.

Fiftly, whereas in euery particular part Galen enioyneth three things to be obserued & respected; the structure, the action, and the vse: the Anatomist must first search out the structure or composition, then the action, and lastly the vse.

Lastly, in making dissection, there is a two-fold order to be obserued, the one where there is store of dead bodies, the other where there is want and scarcity. If there be store of bodies, you shall in one looke onely to the vessels, in another to the Muscles, in a third onely to the bowels or entrailes: but if you haue but one body and no more, and yet would see all in that, choose a bodie that is sound and vntainted, and either hanged, smothered, or drowned; and in this body great skill must be vsed, that euery part may be shewed in his order and place. Now this order of anatomy is three-fold; of Dignity, of Scituation or dissection, and of Preseruation or continuance. The order of Dignity requireth, that we * 1.118 shold begin with the brain, as with the most noble part. The order of Scituatiō or dissecti∣on, requires that we should first demonstrate those parts which first appeare in view to the beholders; and for Diuturnity, if we would keepe a body long, the dissection must be be∣gun at those parts which are most subiect to corruption; & therfore, first cut vp the lower belly, then the Chest, after the Head, and lastly the ioynts. This order all Anatomists do obserue in Schooles, and in all publique dissections, when as they desire to shew all, or the most part, in one and the same body: and this is the first method or order of learning ana∣tomy, namely, by inspection, which is gained by dissection.

Anatomy may also be taught without dissection, and that either viua voce, by the liuing voice of the Teacher, or by writing. For there are many things which cannot be knowne * 1.119 by inspection alone, which may notwithstanding in good and apt words be taught, and so compassed; as namely, why the Muscles are such and so many, why of such figure, magni∣tude, and the like: and for this cause, the Monuments and labours of olde and new Wri∣ters in this kinde, must be diligently trauailed in; whose names I intend to declare in the next Chapter. Now Anatomy may be described and so taught after a two-fold method. The one is called the way of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or resolution, which resolueth the whole into his * 1.120 parts; as when we diuide the body of Man into foure principall parts, the head, the chest, the belly, and the ioynts; and these againe we subdiuide and mince smaller and smaller, till we come to the most simple, vnmixt, and incompounded parts. The other is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the way of composition, which of similar parts maketh dissimilar, and of these com∣poundeth the whole frame and structure. But we esteeme this last not to be the way of Art, but of Nature; and therefore leaue it to her who is onely able to performe it. The former belongeth vnto vs, as being the way of art, for we intend not to make a new man, but to preserue and keepe a man already framed and made: and therefore as he that com∣meth * 1.121 to an olde yet stately pallace which he is not able to imitate, to repaire and amende the same, doth first take off the couerings, that so he may looke into euery corner, and see the defects of it, that he may apply himselfe better to the reparation; so wee will first re∣moue the couer and shrine of this Sacred Pallace, and after looke as narrowly as wee can, into the secret corners of the same, that when we are called, we may bee better able to set our hands to the worke: and yet after we haue ended our whole Discourse, we wil also giue you a view (as well as we may) of the worke of Nature, iterating the figures and their ex∣plications

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which are dispersed through the whole worke, but much more largely, accor∣ding to the order of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or composition, that nothing may be wanting vnto you, which either our industry or charge may accomplish for your behoofe; but first we will insist in the order of dissection.

Who haue written of Anatomy; and first what Hippocrates hath written thereof. CHAP. X.

HIppocrates of Coos was reuerenced by antiquity as the Oracle of Greece, or a kinde of Deity, rather to be adored then admired, much lesse imitated. This Man, when the art of Physicke was yet rude and vnpolisht, so laboured vp∣on * 1.122 it, that he left it smooth and terce: the knotted budde, by the strength of his wit and vigorous rayes thereof, he made to spread into a glorious flo∣wer. He like a good Husbande, hath reduced the seedes of Physicke, dispersed before in the large field of the world, into certain seed plots, whence we may fetch them one by one * 1.123 at our pleasure: and truth to say, his writings resemble seede most of all, for they are not great, but full of power and efficacie: for as a small A corne hath in it the power of a migh∣ty Oake, so in him one short Aphorisme consisting of a few wordes, hath growne to fill whole volumes of Commentaries; and so all other his writings are very enigmaticall, ha∣uing in them as many sentences as wordes. Before Hippocrates time, the knowledge of Anatomy was very geason and scarse: no writings of the ancients were extant of that sub∣iect. He was the first Man, that being inspired (as I verily thinke) with a diuine Spirit, & trusting (as well he might) to the strength of the pinions of his owne wit, cut the first way through this abysse; not onely leauing encouragement vnto others, but also monuments of many things which pertained to anatomy. For I verily thinke, that that happie spirit of Hippocrates, was ignorant almost of nothing that doth necessarily appertaine to the vse & practise of the art of Physick. For whereas Galen in his second Booke de Anatomicis Ad∣ministrationibus, maketh two sorts of Anatomy; the one profitable, because it is necessa∣ry for the practise of Physicke; the other, beyond the vse of art, and more for ornament * 1.124 and pleasure, then profit which hee calleth Superabundant: I presume I can demonstrate * 1.125 vnto you, that Hippocrates hath most exquisitely and elegantly described that former pro∣fitable, and vsefull kinde of anatomy.

Of parts some are Similar, some Dissimilar; Similar, are the Bones, Cartilages, Liga∣ments, Membranes, Veines, Arteries, Nerues; and of all these Hippocrates hath written many things, and those excellently well. Concerning the Bones first in generall, what is their Nature, their manner of generation, their materiall cause, their efficient, and finally their vse, he hath excellently demonstrated in his bookes De Natura Ossium, de Carnibus, and de Natura Pueri. The matter he describeth in these words; When the fat exceedeth the glue, then are the bones framed. The efficient cause hath he thus set downe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, The bones being thickned by heate, are exiccated or dryed. The common vse of the bones, who did euer so accurately expresse in so fewe Wordes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, The bones doe giue vnto the Body stability, vprightnesse, and forme or fashion. Hee hath * 1.126 also described the particular history of the bones, their seuerall differences, their fashions and their parts. Of the bones of the head, he writeth in his booke de vulneribus Capitis: of the rest, in his Bookes de Articulis, and de Ossium Natura. For before hee do deliuer the diseases or affects incident to the bones, he inquireth into the nature and fashion of e∣uery Bone: a tast of which his elegant order, I wil giue you in the description of the back∣bone, whereby you may imagine how he hath done all the rest.

The Nature of the Backe-bone (saith he) is first to be knowne. The figure of it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.127 that is, In some sort right and straight, but yet so, that sometimes it bendeth outwarde, sometimes inward. From the first racke-bone or vertebra of the necke to the seauenth, it hath Figuram 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Inclining inward, that it might bee substrated or couched vnder the Gullet, and the Rough Arterie. From the first Spondill of the backe vnto the twelfth, it hath Figuram 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, A forme bunching outward, that the Organes of re∣spiration might haue the better roome, and a more spacious cauity to extend themselues in, to wit, the Heart and the Lungs.

The Loyns bend inward, & the Os Sacrum or Holy-bone, protuberateth or swelleth out∣ward, yet with a straitnes too, that so the cauity of the hypogastriū or watercourse might be

the larger, which was to containe the bladder, the right gut, and the wombe. The rest of the bones he pursueth after the same manner.

Concerning the Cartilages, Ligaments, and Membranes, some things he hath deliue∣red heere and there, but scatteringly. Of the veynes he hath written many things, but all of them very obscure, in his Booke De locis in homine, De Morbo Sacro, De ossium Natura, and in the second Epidemiωr. And first, he doth very elegantly describe the ascendent and descendent trunke of the Hollow veyne, which he calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the Liuer veine; * 1.128 in the fourth section of the second Booke Epidem. The Liuer veine (saith hee) passeth downward through the loynes, to the great or Holy bone. Againe, arising vpwards out of the Liuer, it ascendeth through the Midriffe, and so runneth to the throate. As for the peculiar history of the veines, that is to say, the diuarication of their branches; albeit hee * 1.129 hath not precisely set them downe, yet it seemeth he was not ignorant of them, so far as was needefull for the practise of Physicke: for hee mentioneth all those branches which Physitians vse to diuide in Phlebotomy; as for example, the veynes of the forehead, the nowle or backe part of the head called Vena puppis and we may call it the Sterne veine, the * 1.130 veines of the tongue, the eares, the iugular or throate veynes, the shoulder veyne called humeraria, the Liuer veine called Basilica, that of the ham called vena poplitis, and the ankle veines called Maleoli. In the 68. Aphorisme of the first Section, When the backe part of the head is pained, the right veine of the forehead being opened, giueth ease.

In his third Book De Morbis in the Angina or squinancy, he striketh the veynes vnder the tongue. In his Booke de Aere, locis & aquis, he mentioneth the veynes behind the eares, * 1.131 which the Scythians did vse to open, to helpe the Scyatica or hip-gowr. The Iugular veynes, he describeth in the fourth Booke de Morbis. In his Booke de Natura ossium, hee commandeth to open the veynes of the hams and ankles, in pains of the Loynes and Te∣sticles. In the first Section of the 6. Book Epidemiωn in fits of the stone, or inflāmations of the Kidneyes, hee openeth the Ham veynes. The shoulder veyne he describeth in his Booke de ossium Natura, calling it sanguiflua or the blood-flowing veine. In his Booke de victus ratione in morbis acutis, in the Plurisie he openeth the Basilica or Liuer veine, which he calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is the inner or internall veine. Now the common Originall and vse of the veines, he declareth in his Booke de Alimento, as also of the arteries, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the radication or roote of the veynes is the Li∣uer, of the Arteries the Heart: out of these, blood, spirits, and heate are distributed in∣to the whole body. Of the Nerues you shall reade many things, yet dispersedly: but for their cōmon Originall (which all men were ignorant of) he pointed it out manifestlie. All * 1.132 men almost do hold, that the softest nerues or nerues of sense doe arise from the brain, the hard & such as serue for motion from the Cerebellum or little braine: but now it is resolued especially since Varolius his curious search by a new manner of anatomizing the head, that all the Nerues euen the Opticks themselues, doe arise from this Cerebellum or backeward * 1.133 braine, which me thinkes Hippocrates insinuateth in his Booke, De ossium Natura. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith he) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The originall of the Nerues, is from the Occipitium or hinder part of the head, euen to the racke bones, the hippes, the priuities, the thighes, the armes, the legges, and the feete. Of Glandules or Kernels hee wrote an entire Booke: and so much of the similar parts.

Of the Organicall parts also he wrote much, and that excellently. Of the Heart a Golden booke, wherein he so excelleth, that I thinke neither Galen nor Vesalius haue gone beyond * 1.134 him for exact description; but in it there are many things obscure, which needes an Inter∣preter, if the world were so happy. The history of the infant, the Principles of generation, the conceyuing, forming, norishment, life, motion and birth, hath he most excellentlie described in his bookes De Natura pueri, De septimestri, and De octimestri partu. We con∣clude therefore, that Hippocrates wrote very diuinely of Anatomy, but withall so obscure∣ly, as his workes euen to this age, seeme to be sealed from the greatest wits. I think there∣fore * 1.135 that he shall merit most of Physicke, who hauing all his furniture about him, shall la∣bour to make manifest to the world, those diuine Oracles, which hitherto we haue rather admired then vnderstoode.

What Galen hath written of Anatomie, and how vniustly he is accused by the later writers especially by Vesalius. CHAP. XI.

ALmost all the Grecians, Arabians, and Latines, do very much extoll Galen, as after Hippocrates, the second Father of Physicke; forasmuch as he hath * 1.136 in such sort amplified and adorned the whole Art by his deep and diuine writings, that vnder him it may seeme to be as it were, borne anew. For indeede howbeit there were extant before many excellent Monuments & Records, yet were they so confused and shuffled out of order, that it see∣med a new worke to gather together those thinges that were dispersed, to illustrate that which was hard and difficile, rude and vnpolisht; to distinguish and order that which was confused, beside many things which he obserued in his owne particular experience. For other parts of Physick I will say nothing, but for Anatomy I will confidently auouch, that Galen hath so beautified and accomplished it, that he hath not onely dispersed the blacke clowds of ignorance which hung ouer the former ages, but also giuen great light & splen∣dor to the insuing posterity. For whereas there are three meanes, which leade vs as it were by the hand to the perfect and exact knowledge of Anatomy, namely, Dissection of the * 1.137 parts, their actions, and their vses: he hath so accurately described them all, as he hath got∣ten the prize from all men, not onely before him, but euen after him also. The manner of Dissection, he hath manifested in his Bookes, de Anatomicis administrationibus, de Dissecti∣one musculorum & neruorum.

The actions of the seuerall parts, he hath elegantly described to the life in his Booke de naturalibus facultatibus & de placitis Hippocratis & Platonis. But aboue all, are those seuen∣teene golden bookes of the Vse of parts, which are truly called Diuine labours, and hymnes sung in praise of the Creator. So that the benefites we all, and those before vs haue recey∣ued by Galen, are indeede very great: and yet (the more the pitty) almost all the new Wri∣ters, do continually carpe and barke at him, yea teare and rend him, whether it be by right or wrong, wounding and lancing his credite vpon euery slight occasion: one by way of ca∣uill, another ambitiously seeking to make himselfe esteemed by Galens disgrace, and few with any desire that truth should take place. But as flouds beating against the rockes, by how much they rush with greater violence, by so much they are more broken and driuen backe into the maine; so, & such are their bootlesse and ridiculous endeauors, who enter∣prize by the disgrace of another, especially of their Maisters and Teachers, to gaine repu∣tation vnto themselues.

But let vs see wherein these Nouices do blame Galen. First they say, hee hath giuen vs onely the Anatomy of bruite beasts, and not of Man, hauing neuer dissected a mans body. * 1.138 Againe they vrge, that he was ignorant of many things, which at this day are generally & commonly knowne. Thirdly they say, he deliuers many things repugnant and contrary to himself. Lastly, that he hath written all things confusedly, & without Method or order. For (say they) what Method can ther be obserued in his books of the vse of Parts, which you cal diuine? First he treats of the hand, then of the legges and feete, and last of all of the lower belly, and the naturall parts. How sillie these calumniations are, and how miserably these * 1.139 men are by their owne ignorance deceiued, let all men heare and iudge. For to begin with the first, I say and affirme, that Galen did not onely cut vp the bodies of Apes, but manie times also the carkasses of men. My witnesse shall be the author himselfe. In his thirteenth booke de vsu partium, I am determined (saith he) to set foorth the structure and composition of Man alone. In his first booke, de Anatomicis administrationibus, It is meete to obserue and looke into euery particle, especially in men. In the second Booke, Now (saith hee) the foote of an Ape differeth from the foote of a Man, in that the structure of the fingers is not alike in them both. In his fourth book de Anat. administ. and in the third de vsu partium, he sheweth the difference of the tendons which go to the legs and feete: and in his first booke de Anat. Ad∣minist. he saith, that The head of the Thigh is more crooked in men then in Apes, and the Mus∣cles also vnlike, which are inserted into the legge. He sheweth also the dissimilitude between the Loynes of a Man and an ape. In his second booke de ratione victus, hee saith, that A Man differeth from some creatures in the Originall of the Veyne called Azugos, that is, the soli∣tary veine, or without a peere. In the 13. booke de vsu partium, he saith, That the wombe of a woman, differeth much from that of other Creatures.

So then, if Galen did so well vnderstand wherein the bodies of Men and Apes did agree, & wherin they did disagree, it is very likely that he had made dissection of mens bodies: for in things which are so like, it is the part onely of an artist and expert practitioner, to know and discerne what is differing and vnlike. And so much for satisfaction to the first imputa∣tion which is iniuriously cast vpon Galen by his slanderous detractors. They say farther, that Galen was ignorant of many things which appertaine to the structure and compositi∣on * 1.140 of mans body; as if it were not proper to Man to be ignorant. Was not Vesalius igno∣rant of a number of things which were afterward obserued and seene into by Fallopius? & do not we daily finde out many things whereof the former ages were vtterly ignorant? I appeale to that of the ancient Poet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 One man seeth not all things.

And whereas they obiect, that Galen doth not agree with himselfe, but writeth manie * 1.141 things repugnant and quite contrary, let them learne and bee aduertised, that it was the manner of the ancients, to deliuer many things diuers times according to the opinion of other men: and the interpreters beare record, that Hippocrates, Aristotle, and Plato, did many times speake after the manner of the common people. So Galen speaking accor∣ding to the opinion of others, may haply write some things that doe not so well agree to∣gether: * 1.142 but when he disputeth precisely of the point of Anatomy, then he alwayes agree∣eth and accordeth with himselfe.

Lastly, they clamor that his Books De vsu partium, are written confusedly, and vvithout Method: but their heate and furie of gainsaying, transports them I know not whither: for the Method of these Bookes is admirable, which being to many heeretofore vnknowne, I will now make plaine and bring to light.

I am determined (saith Galen) to declare the structure and composition of Man, and the vse of all his particular parts; and therefore what he hath proper and peculiar therein, & where∣in * 1.143 he differeth from other Creatures, must first be opened.

First therefore, for the nakednesse of his soule, he hath Reason, which is an art before all arts, and in recompence of the nakednesse of his body, hee hath the Hand, an organe before all organes. Of the Hand therefore which Man alone hath, and no other Crea∣ture beside, he disputeth in his first and second Bookes, so accurately and elegantly, that he hath preuented all men for getting any honour by treating of that subiect. And, because the legges haue a great affinity with the hands, and that there is something proper and pe∣culiar in the frame and structure of the same, (for onely Man by the benefit of his Legges, goes directly vpright) therefore in his third Booke he intreateth of the Legges; for so the order of teaching seemeth to require, that those things which are alike, should be deliue∣red together.

Hauing declared what things they are which are proper to Man onely, hee commeth then to such as are common vnto Man with other creatures. And whereas of those parts whereof the bodies as well of men as of other perfect creatures are composed, some doe preserue and maintaine either a particular and indiuiduall creature, or the generall species or kind; others do seruice, & administer vnto the former, as the veyns, arteries, and nerues: in the first place, he disputeth of those that conserue the indiuidium or partciular creature: and these are either naturall, or vitall, or animall; by reason whereof, the body is diuided into three Regions. Of the Naturall parts, hee disputeth in the fourth and fift Bookes; of the Vitall in the sixt and seauenth: of the Animall, to wit, the Brain, in the eight & ninth: of those things which depend vpon the braine, that is, of the Instruments or organs of the sences, in the tenth, eleuenth, twelfth, and thirteenth bookes; which may bee called the order of Nature. The organes ordained for generation or propagation of the species or kindes, aswel in men as women, are described in the fourteenth and fifteenth books. Those parts that are seruiceable to all these, as the veines, arteries, and the nerues, are delinea∣ted in the sixteenth. The seauenteenth which is the last, serueth as an Epilogue or con∣clusion to all the rest: and therefore, these slanderous accusers of so worthy a Writer, are no better worth, then to be sent packing from all society of ingenuous learned men.

How farre Aristotles skill stretched in Anatomy. CHAP. XII.

ARistotle is intituled by all Philosophers, the true interpreter of Na∣ture, the light, the Genius, the only spirit of truth, who is able not * 1.144 only to stir vp & awaken mens minds, but to fulfil & satisfie them. In a word, he is another nature, furnished with eloquence. For he hath very curiously determined of all natural things, and their cau∣ses; but that so darkely and obscurely, that he is vnderstood but by few; for he was vnwilling to blab abroad, and prophane the My∣steries of Philosophie amongst the rude multitude; and therefore he hid them, not vnder a veyle of Fables, as the ancient Poets; nor vnder a superstitious proportion of numbers, as the Pythagoreans, but wrapped them vp in obscure breuitie; so sending them abroad, as if he had kept them at home. So the Cuttle-fish to deceyue the Fishermen, powreth forth a blacke humor, and in that clowd she escapeth. And where∣as there are two parts of naturall Philosophy; the first concerning the generall and vniuer∣sall nature of things, the latter which searcheth out the particular nature of man, and all li∣uing creatures. In the first, Aristotle was so absolutely excellent, as no man, no, nor anie * 1.145 age of men may stand in competition with him; but in the second, how many things hee knew not, how absurdly he vnderstood diuers things hee knew, Galen and all the whole Schoole of Physitians haue prooued by demonstrations, but especially by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the sight of the eye, which is of all arguments the most demonstratiue. He writ Bookes of the Generation, of the parts, and of the History of the creatures, but he bequeathed vs many things out of the testaments of other men: neither is it likely, that hee did euer cutvp the body of a man; for if he had, hee would not haue so fowly erred in that which is obuious to the sence. For both in the History of the similar parts, and in the description of the dissimilar, he hath set downe many things very grosse and absurd: as in that, where he wri∣teth, that the Veines do originally proceede from the Heart, which also hee maketh the wel-spring of the Nerues; where he saith there are three ventricles in the Heart, that the Braine was made onely to refrigerate or coole the heart, and such like many more, which we shall meete withall in our Treatings of the bones, the veynes, the arteries, the nerues, the heart, the braine, and other particular parts; and therefore in those places, the dili∣gent and studious Reader may looke for, and finde them.

What the other Greeke Authors haue written of Anatomy. CHAP. XIII.

THere were after Hippocrates time, certaine famous men, that did diligentlie practise the art of Anatomy, and deliuered many things in writing, which haue all perished, I know not by what mishap, or destiny, whether I should call it. Alcmaeus Crotoniata (as Calchidius reporteth,) did vse to anatomize * 1.146 mens bodies. Diocles Carystius in his Epistle to King Antigonus, diuideth the bodie of Man into the head, the chest, the belly, and the bladder. Lycus Macedo was ac∣counted cunning in the Dissection of the Muscles; and his bookes (as saith Galen in his 4. * 1.147 booke de Anat. Administ.) were with great commendation dispersed all abroad. Quintus, Lycus his Schoolemaister wrote some things of Anatomy; Marinus published 20. bookes of those thinges which Lycus was ignorant of in Anatomy. Erasistratus did much in this kinde also. Herophilus (as Tertullian saith) cut vppe aboue seuenty bodies, and oftentimes * 1.148 the bodies of liuing men: of him Galen writeth thus. Herophilus aswell in all other things that appertaine to out art, as also in Anatomy, did attaine to a most exacte and exquisite skill and knowledge, and for the most part made his experiments not in bruite beastes, as most men vse to do, but euen in the bodies of men. * 1.149

Pelops did publickly teach Anatomy, and was the Schoolemaister of Galen, he affirmed, that all the vessels of the body, did originally arise from the Braine. Diogenes Apollonata, wrote a Booke of Veynes. Asclepiades, Eudemus, Praxagoras, Philotimus, Elianus, Polybius, Calistus, in their seuerall times, did all of them excell in this art. Yet none of their writings remaine with vs; but if we beleeue Aristotle and Galen, they had many foolish, and ridicu∣lous conceites. There haue beene also Greekes of later times, who haue done somewhat

in Anatomy, as Aretaeus, Theophilus, Oribasius; but Galen hath wonne the Girlond from * 1.150 them all, as we haue already prooued.

Who haue beene the chiefe Authors of Anatomy in our owne times. CHAP. XIIII.

MAny things also haue the Arabians written of the matter of Anatomy, of whom Auicenna is worthily accounted, especially for the speculatiue part, the Prince and Chieftaine; but amongst all, the Latines haue taken most * 1.151 pains in this argument, and amongst them, those of our owne age; so that now the Art is so beautified, that it seemeth the last hand is put vnto it, and the art of Anatomy may now be accounted to haue attained the very height of her glorie. Among the ancientest of them, we haue Mundinus, who wrote very perspicuously by way of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or resolution, following the order of dissection. Carpus wrote large Commen∣taries vpon him; but we must needes taxe them both with many ydle and absurd passages, * 1.152 besides the lamenesse and imperfection of their workes. Thomas de Zerbis set forth a large worke, but we imagine that he tooke much from other men, and had little of his owne, nei∣ther * 1.153 had he as we suppose, any great practise himselfe in dissection. After these came Vas∣seus, Carolus Stephanus, Andernacus. At length appeared Andreas Vesalius, who wrote ve∣ry * 1.154 accurately; and some thinke, he balked nothing that may appertaine either to Dissecti∣on, or to the actions or vse of the parts; but he is condemned of many, and haply not vn∣worthily; for that hauing transcribed almost all his worke out of Galen, yet hee cannot af∣foord him scarse a good word, but either pricked by ambition, or with an itching desire to contradict so great an Author, he neuer leaues goading and wounding his reputation, and that very often vndeseruedly.

Iacobus Syluius heerein hath carried away the reputation, that he hath digested in a most exquisite order, the vast and wilde Forrest as it were, and confusion of all the Muscles and Vessels, and giuen them particular and proper names, but hee was little beholding to his * 1.155 Printer, who hath let slip many escapes, and by your leaue added (as we thinke) somthings to him very superfluous. These two, Vesalius and Syluius flourished both in one time; but Vesalius was too tart and sharpe in his calumniations, Syluius too obstinate a desender of Galen. Vesalius hath rashly and vnaduisedly written many things against Galen. Syluius in defending his Maister Galen, is enforced to maintaine many vncouth Paradoxes. Gabriell Fallopius the most subtile and acute Anatomist of this age, hath deserued exceeding much of vs all; for in his obseruations he hath opened many things altogether vnknowne to the * 1.156 former ages: he wrote also an excellent Commentary vpon Galens Booke de Ossibus. Co∣lumbus couched the whole Art very succinctly in xv. Bookes, and penned them very neat∣ly. Valuerda the Spaniard hath done also exceeding well, and with great commendations. * 1.157 Eustachius hath published some small workes of Anatomy concerning the bones, and the frame and composition of the Kidneyes. Bauhinus first exceeded all men, and since in a la∣ter * 1.158 worke, hath exceeded himselfe, both in his descriptions, and in his Tables. Archangelus Picholominaeus a Cittizen of Rome, hath set forth very learned readings of Anatomy, inter∣laced * 1.159 with many disputations concerning things controuerted. Varolius Arantius and Pi∣gafeta haue added also their tribute vnto this treasury. Volcherus Coeiter, and Pelix Pla∣terus haue beautified it with their Tables, Volcherus is more easie and facile. Pla∣terus is acurate, but not fit Lettuce for euery mans lips, hee must picke nicely that will ga∣ther a Sallet out of him, hee is so intricate and full of his Dicotomies. Manie Frenchmen haue written well in their owne Language. Iacobus Guillimaeus the Kings Chirurgion hath adorned the whole art with Tables and Figures, by which he hath made an easie entrance * 1.160 for all men to vnderstand the grauest authors. The like may be saide of that industrious Paraeus, and Cabrolius the kings Anatomist in Mompelier. Seuerinus Pineus hath taken great paines: he wrote a Booke of the notes of virginity, wherein he hath very curiously descri∣bed the parts belonging to generation.

Andreas Laurentius hath taken worthy paines, and sweate much in this sande, to his great * 1.161 honour and the generall good of the whole Schoole of Anatomists; for beside his descrip∣tions, he hath handled learnedly the controuersies of euery part, with great euidence of ar∣gument, wherein I beleeue he hath satisfied himselfe and all the world beside. These his Controuersies we haue taken into our worke, yet not alwayes tying our selues to sweare what he sayes, but for the most part we finde him in the right. His descriptions wee take

vnder correction, not to be so perfect, and his Figures most imperfect. In those two Bau∣hine * 1.162 hath farre exceeded him and all men else; to whom therefore we sticke the closer, al∣though we could haue wished that Bauhine had had the care of his owne worke himselfe, & had not betrusted others with his credit, who haue in no few things fayled his expectation and ours. Pauius of Leiden is a great Anatomist, but writes for his inscription, Posse & nol∣le * 1.163 nobile. Surely he can do much, and I would to God he could be ouercome, to commu∣nicate himselfe; some things we haue gathered from his owne mouth, whereof it shal ne∣uer repent vs. Finally, within these three or foure years, Iulius Casserius the Anatomist * 1.164 of Padua in Italy, set forth an elegant Booke of the fiue sences, wherein he hath laboured sufficiently, if not too much; for there is a kinde of sobriety to be vsed also in humane stu∣dies, beyond which to be wise, is not farre from folly. Casserius hath done manie thinges excellently well, and of good vse, but his extraordinary diligence about the organs of the senses in so many creatures, I see no cause to imitate; for sure I am by that litle experience I haue, that many of these nice and fine points, though they make a faire shewe, and tickle the eares of a man when he reades them, and delight his eye when hee sees the resemblan∣ces of them printed before him; yet when he shall come to search for them in the bodye of man, they will not be so obuious, if they be at all, or if they be found, yet serue rather for a speculatiue pleasure & admiration, then be of any vse in the art of physick or Chirurgery.

Among our selues Gemini was the first: in his descriptions too breefe, in his Tables too confused, rather contenting himselfe with Vesalius, then giuing contentment vnto o∣thers: yet for those times he is worthily to be commended.

That good and ingenuous old man Banister, was a true patriot, he loued his Country & Learning, and spent himselfe in dooing good, and his memory is worthy to bee registred euen for his Anatomy among the rest of his Labours. At this day we haue also some wor∣thy to be named, who if they listed, could turne the gaze of the worlde Westwarde, and time I hope will bring their monuments to light. In the meane time, we haue aduentured to hold vp this taper, at which if they please they may light their Torches.

Of the definition of Anatomy, and what Instruments are thereto necessary. CHAP. XV.

TOMH is a Greeke word, and signifieth Section or cutting. Hence comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a diligent and curious Section, vndertaken to get knowledge or skil * 1.165 by. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is to cut with great diligence. Now there is amongest Physitians, a double acceptation of Anatomy; either it signifieth the action which is done with the hande; or the habite of the minde, that is, the most perfect action of the intellect. The first is called practicall Anatomy, the latter Theorical or contemplatiue: the first is gained by experience, the second by reason and discourse: the first wee attaine onely by Section and Inspection, the second by the liuing voice of a Teacher, or by their learned writings: the first wee call Historicall Anatomy, the second Scientificall: the first is altogether necessary for the practise of anatomy, the second is on∣ly * 1.166 profitable; but yet this profit is oftentimes more beneficiall then the vse itselfe of Ana∣tomy: the first looketh into the structure of the partes, the second into the causes of the structure, and the actions and vses therefrom proceeding. According to the first significa∣tion we may define anatomy thus: An Artificiall Section of the outward and inward partes. I call it Artificiall, to distinguish it from that which is rash and at aduenture, which Galen * 1.167 calleth Vulnerary Dissection. For oftentimes in great wounds we obserue the figure, scitua∣tion, magnitude, and structure of the outward and inward parts; but that obseruation is but confused, for we cannot distinctly perceiue the branchings of the Nerues, the Serpen∣tine and writhen Meanders of the Veynes, nor the infinite diuarications of the Arteries. Now that a Dissection may be made artificially, it is first requisite that the parts bee so se∣parated * 1.168 one from another, that they may all be preserued whole, not rent and torne asun∣der. Next, that those which grow not togither, bee gently diuided. Thirdly, that those which do grow together, be carefully separated. Fourthly, that we mistake not many parts ioyned together for one, nor yet make many parts of one.

Now this Section cannot artificially bee accomplished, vnlesse the Ministers haue conuenient Instruments, as are these; Razors of all sortes, great, small, meane, sharpe, * 1.169 blunt, straight, crooked, and edged on both sides; Sheares or Sizers; round and large

long Probes of Brasse, Siluer, Lead; a Knife of Box or of Iuory, Pincers of all sorts; hooks, Needels bent rather then straite, Reeds, Quils, Glasse-trunkes or hollow Bugles to blowe vp the parts, Threds and strings, Sawes, Bodkins, Augers, Mallets, Wimbles or Trepans, Basons and Sponges; the Figures of all which wee haue heereunder delineated, together with a Table whereon to lay the dead, or binde the liuing Anatomy, with the rings, chains, cords, & perforations fit for that purpose.

[illustration]

If Anatomy be taken in the latter signification, it is defined a Science or Art, which scar∣cheth out the Nature of euery part, and the causes of the same Nature. I call it a Science, be∣cause it hath vniuersall or generall. Theoremes or Maximes, and common Notions, out * 1.170 of which, being the First, true, immediate, and best knowne, all demonstrations are framed. Vnder the name of Nature, I comprehend many things. The substance which is the habi∣tation of the particular Faculty; the Temper which is called the forme of the similar part; those things which follow the Temper, as the qualities, such as may be felt, hardnes, soft∣nesse, thightnesse or fastnesse, and rarity; thickenesse, thinnesse, sauours or tastes, and co∣lours. Appurtinances also or accidents, as the composition of the part, to which I referre the magnitude, number, position, figure, continuity, and scituation; and finally the acti∣ons of the parts, and their vses.

What is the subiect or immediate obiect of Anatomy, to wit, a Part, where the de∣finition of a Part is vnfolded. CHAP. XVI.

THE subiect of both kinds of Anatomy as well Historicall as Scientificall is a Part. For the Anatomist doth not handle a whole body, but a body diuided * 1.171 into members and parts; and therefore we must find out what is the nature of a Part, & the differēces of the same. A Particle, a mēber, a Place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifie one & the same thing. Aristotle thought that the apellati∣on of a Part did best agree to the similar particles, & of a Member to the Organicall and e∣specially * 1.172 to those which were most cōpounded. Theodorus sayth that the name of a Part or * 1.173 place hath a larger extent then that of a Member, because that onely is a Member which is organicall, but all compound and simple particles are truely called parts. Wee with * 1.174

Hippocrates and Galen make no difference betweene a part, a particle, or a place. Galen in the first booke of his method, defineth a Part to be whatsoeuer doeth integrate or accomplish the whole: and in his first book de Elementis, whatsoeuer maketh to the constitution or frame of mans body. For a Part is one of those thinges which the Logicians doe call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, haue reference or respect vnto another: so a part is said to bee a part of the integrum and whole. In his first booke de vsuparttum, he defineth a Part more accurately thus: It is a body which neither is incompassed with a proper circumscription, nor yet is on euery side ioy∣ned vnto other bodies: for that which is incompassed on euery side cannot be called a Part but a whole. Now whereas the part must helpe to compound the whole, it is necessary it should adheare or cleaue vnto it by a connexion of quantity; wherefore in the whole bo∣dy, a Part hath a true existence, and is indeed ioyned thereto, but in reason deuided there∣from. But both these definitions seeme to me to be too large, comprehending not onely the liuing particles of the body (which are onely true parts because they alone performe actions, and are affected with diseases) but also those that are without life, as haires, nailes, fat, and the marrow of the bones. Fernelius hath left vs a most perfect and absolute defi∣nition of a Part in these wordes: Pars est corpus toti cohaerens, communique vita coniunctum, * 1.175 ad illius functiones vsumque comparatum. A Part is a body cohearing or cleauing to the whole, and ioyned to it in common life, framed for his vse and function. From hence we may gather, that two things are required to accomplish the nature of a Part: First, that it should cleaue vnto the whole, and next, that it should haue some end or vse. The coherence of the part to the whole is by a double connexion, one Mathematicall, another Physicall: the first is * 1.176 a coherence of quantities; for a part of the creature being separated from the whole crea∣ture, cannot bee called a part of that whole, vnlesse it bee equiuocally. The latter con∣nexion is called specificall, and is a vnion of life: for a dead or mortified part, although it haue a coherence with the whole, yet may not be called a part but equiuocally, because it hath not an vniuocall forme with the whole. But because Fernelius in the second booke of his Physiology, hath canuased this definition, and all the minutes thereof very exactly; I will not at this time insist vpon the explication of it, it may be we shall haue fitter opor∣tunity for it hereafter.

What an Anatomist must consider in euery part. CHAP. XVII.

ANatomists doe obserue many things in euery part, which Galen in his bookes de vsu partium referreth to nine heads. We, the better to auoide confusion, least the wits of those that are ignorant should be too much * 1.177 racked, will consider onely three things, to which all the rest may bee re∣ferred, the Structure, the Action, and the Vse. The word Structure, I take here in a large signification, as Aristotle and Galen haue often taken it; not only for the conformation, but for whatsoeuer addeth or helpeth any thing to the constitution or composition of the part. Now these three things go to that constitution, the Substance, the Temper, and the Conformation. The substance (as wee said before) is * 1.178 the mansion of the particular and determinate faculty, and it is peculiar to euery part; and in that respect, the substance of a part is sayd to bee bony, membranous, neruous, fleshy, medullous or marrowy. This substance it hath partly from the forme, partly from the matter, and it is knowne by sensible qualities, such as are hardnesse, softnes, thicknes, thin∣nesse, raritie, density or thightnes, colour, and sauour or taste. The Temper accompani∣eth this substance and hangeth vppon it, following the materiall qualities; for it is not a * 1.179 thing abstracted or separated, but hath a firme coherence with the matter of substance, as with her subiect; and therefore the Physitians call the Temper, the forme of the similar parts, although indeede it bee not so much; but onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the im∣mediate receiuer of the soule. This temper the Physitian especially standeth vpon; for e∣uery part worketh thus or thus, according to and by his temper; and he that will maintain the actions or functions of the parts, must haue especiall care to preserue their true and genuine temper. In respect of this temper, the parts are sayd to be hot, cold, moyst, and dry; alwayes hauing a respect to a medium, that is, to a thing of a meane & middle temper, that is the skin. A hot and a cold temper wee distinguish rather by reason and discourse then by sence, because in a liuing creature there is nothing actually colde. But the moyst

and dry temper sence onely discouereth, that is, the hardnesse or softnesse of the part; for whatsoeuer appeareth hard to him that toucheth it, that we resolue is dry, because in a li∣uing creature there is nothing hard by concretion or curdling; whatsoeuer feeleth soft, is moyst. The cōformation of a part consisteth in the Symmetrie, that is, the natural propor∣tion * 1.180 or constitution of many things, to wit, of the figure, magnitude, number, & scituation. To the figure we referre the superficies or surface, the pores and the cauities. To the sci∣tuation wee referre the seate and position of the part, as also his connexion with others; for the parts doe not hang loose in the body, or separated one from another, but they haue a coherence, being tyed together by ligaments and membranes. And therefore it beho∣ueth a Physitian and Chirurgion to know which parts are tyed to which, that when one part is affected, he may know what parts may be drawne into simpathy and consent with it. To this conformation Galen referreth the beauty of the part, which hee conceiueth to * 1.181 reside in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, in the equality of the particles; but wee place the beauty of the whole body, in the inequality of the parts; that is, in their vnlike and different quality and magnitude; but yet such a difference as whereby the parts doe answere one another in an apt and neate correspondencie of proportion, euen as musique is made of different sounds, but yet all agreeing in a harmonious concent; and thus much of the Structure of a part.

Next followeth the action, which Aristotle calleth the end of the Structure; because for the * 1.182 actions sake, the part hath his substance, temper, & conformation. So the heart, because it was to be the mansion and habitation of the vitall faculty, and the store-house of arteriall bloud, had giuen vnto it a fleshy and solid substance, a temper hot & moyst, a figure some∣what long, but comming neere to the Spherical, hollowed also with two ventricles or bo∣somes, and many obscure cauities, in which the houshold Goods and fire-harth of the bo∣dy were to remaine, from whence there should issue and spring a continuall supply of Na∣tiue heat & spirits. I define an Action with Galen, a motion of the working Parts, or a motion * 1.183 of the Actor, to distinguish it from an affection; for an affection is a passiue motion, or a motion of a passiue or suffering body; but an action is motus effectiuus, an effectuating or working motion; so pulsation is an action of the heart; palpitation is an affection or a passion; the first proceedeth from a faculty, the second from a sickly or vnhealthfull cause, which we commonly call causa morbifica.

Of actions some are common, some are proper; the common actions are found euery * 1.184 where; the proper are performed by one particular part. Nutrition is a common action, for all liuing and animated parts are nourished, because life is defined and limited by Nu∣trition. Proper actions are performed by a particular Organ, and they are either princi∣pall, or such as minister to the principall: againe; of actions some are Similar some Orga∣nicall. A Similar action is begun onely by the Temper, and by the same is perfected, and is performed by euery sound and perfect particle of euery part. The Organical is not com∣menced by the temper onely, neither is it accomplished by the particles, but by the whole Organ or instrument.

Finally and in the last place, the vse of the part must be considered by the Anatomist; * 1.185 For the Philosopher sayth, that wee are led vnto the knowledge of the Organ, not by his structure but by his vse. The Vse which the Graecians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is two fold according * 1.186 to Galen. One followeth the Action; that is, ariseth from the Action it selfe, and is the end of it; as by the Action of Seeing, the Creature hath this vse, that hee can auoyde that which is hurtfull, and pursue that which is behoofefull. This Vse, if you respect the gene∣ration and constitution of the part is after the Action; but in dignity and worth it is before it, because it is the end of all actions: nowe the end is more excellent then those things that appertaine or leade vnto that end. The other Vse goeth before the Action, and is de∣fined to bee a certaine aptitude or fitnes to doe or worke. So in the Eye the Christalline hu∣mor doth primarily make the sight; the other humors, the coates, the optick nerues afford a vse, and are ordained to perfect the action of Seeing. This Vse is in dignity behinde the Action, but in generation before it: by which it is manifest that the Action differeth, and * 1.187 is another thing from the Vse, although many men vse to confound them: for the Action is an actiue motion of the Part, but the Vse an aptitude for Action. The Action is onely in operation, the Vse remayneth also in the rest or peace of the Member: the Action in euery Organ is onely the worke of the principall Similar part in that Organ, the Vse is like∣wise of all the rest: to conclude, there are many parts which haue vse without any action, as the haires and the nailes.

The differences of Parts: and first Hippocrates his diuision of Parts. CHAP. XVIII.

THE diuision of the diuine Senior, in his sixt Booke Epide. is of all other the most ancient, into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Containers, contained, & those that are impetuous: To vse the Martialists word, doe make impression. Alexander more plainely diuideth the body into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.188 that is, into solid, humid, and spirituous partes. Wee diuide them into parts Nourishing, to be nourished, and impulsiue parts. The containing parts are solid, & such as are to be nourished. The name of solide I do not take as the common people do, for that which is hard and tight, or dense; nor for that which is contrary to rare & hollow, but with the best Philosophers, by solid I vnderstand that which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tale, that is, which is wholly full of it selfe, not of any other thing, or which hath a Nature, euery way like vnto it selfe. For solum and solidum in Latine, do come of the Greeke worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by chan∣ging the aspiration into a hifsing, and so s. is set before 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and thus the fleshy parts al∣so may be called solid & containing parts. So the Heart, a fleshy entraile containeth in his right ventricle venal, in his left arterial blood. So the marowy substance of the brain, which hath in it many dens and cauities, containeth both humours and spirits. We call also all solid parts to be nourished, because whatsoeuer is solid, the same is similar, and the action of a similar part is Nutrition.

Contayned parts are the humors concluded or shut vp in their proper vessels and con∣ceptacles, as it were in Store-houses. Galen calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, humours, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.189 that is, such as are contained in the vessels, and dispersed through the whol body. Some had rather cal them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Things deteyned, the better to signifie those things which are conteined within vs, as also which do preserue the substance of the part: and therefore we haue called them Nourishers, to restraine the word Humors to the Alimentarie, and not to include the Excrementitious. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, impulsiue or impetuous thinges, Fernelius referreth to the faculties of the soule, not to the spirits; but in my opinion he is in this out of the way. For * 1.190 though the spirits be conteyned, and haue proper conceptacles, to wit, the veynes, arteries and nerues, yet they are truly called impulsiue substances; and Hippocrates spake of the body & bodily things, & therefore not of the Faculties, which are but abstracted Notions. * 1.191 Now by the word Spirit, I do not vnderstand a wind, for these are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Bastard, or as Auicen termeth them Fraudulent spirits, whose violence is sometimes so great & fu∣rious, * 1.192 that they are the cause of many tumults in the houshold gouernement, or naturall constitution of the body, which is oftentimes miserably distressed with their furious gusts: read what Hippo. in his Book de Flatibus hath written of the power of winds. But by spirits we vnderstand the primary and immediate instrument of the soule, which the Stoicks cal∣leth * 1.193 the Band which tyeth the soule and the body. The force of these spirits is such, & so great the subtilty and thinnesse of their Nature, that they can passe suddenly through all parts, & do insinuate themselues through the fastest and thickest substances, as wee may perceyue in the passions of the minde, in sleepe and in long watchinges. By the ministerie of these spirits, all the motions of liuing creatures are accomplished, both naturall, vitall, and ani∣mall, and by these, life, nourishment, motion and sence, do flow into all the parts. Final∣ly, * 1.194 the motion of the spirits is perpetuall, both of themselues, and by another. By them∣selues, that is, they are mooued continually from an inbred principle both wayes, vpward and downward; vpward because they are light, downward toward their norishment. They are mooued by another when they are driuen, and when they are drawne. The vitall spi∣rits are driuen, when the heart is contracted, the animall when the braine is compressed. The spirits therefore are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 impetuous substances. They are fiery and ayery, and therefore very fine, subtle, and swift: so the seede although it be thicke and viscid, yet in a moment it passeth through the vessels of generation, which haue no conspicuous ca∣uities, and that because it is spirituous, or full of spirits.

There are also other differences of parts, according to Hippocrates in his Booke De∣veteri * 1.195 medicina, which are drawne from their substance, figure, and scituation. From the substance some are dense, others rare and succulent or iuicy, others spongie & soft. From the figure, some are hollow, and from a largenesse gathered into a narrownesse or con∣straint,

others are stretched wide, others solid and round, others broad & hanging, others extended, others long. From the scituation some are Anterior, some Posteriour, some deepe, others middle, vpper-most, lower-most, on the right hand, and on the left.

A diuision of Parts into Principall, and not principall. CHAP. XIX.

THE diuision of parts into principall, and lesse principall, is verie famous, and hath helde the Stage now a long time. We define, that to be a Prin∣cipall * 1.196 part, which is absolutely necessary for the preseruation of the Indi∣uiduum or particular creature. Or, which affoordeth to the whole bodie, a faculty, or at least a common matter. In both senses, there are only three principall parts, the Braine, the Heart, and the Liuer; the Braine sitteth aloft in the high∣est * 1.197 place, as in the Tribunall or Iudgement seate, distributing to euery one of the Instru∣ments of the sences, their offices of dignity. The Heart (like a King) is placed in the midst of the Chest, and with his vitall heate, doth cherish, maintaine, and conserue the life and safety of all the parts. The Liuer, the fountaine of beneficall humor, like a bountifull and liberall Prince at his proper charges, nourisheth the whole family of the bodie. From the Braine, the Animall Faculty by the Nerues as it were, along certaine Chords, glideth in∣to the whole frame of Nature. From the Heart, the Vitall spirits are conneyed through the Arteries, as through Pipes and Watercourses into euery part. From the Liuer, if not a Faculty, yet a Spirit; if not a Spirit, yet at least a common matter, to wit; the blood is diffused by the veynes into euery corner. So that onely three are absolutely necessary for the conseruation of the whole Indiuiduum, the Braine, the Heart, and the Liuer, all which are fitted and tyed together in so straite a conspiracy, that each needeth the helpe of the o∣ther; and if one of them faile, the rest perish together with it. Not that I thinke these * 1.198 parts are of equall dignity; for the Heart is more noble then the Liuer, & the Braine more excellent then the Heart, aswell because his actions are more diuine, beeing the seate and Pallace of Reason, which is the Soule; as also, because all other parts are but handmaides vnto it: and besides, Hippocrates saith, it giueth the forme to the whole body, For (saith he) * 1.199 the figure of the rest of the Bones, dependeth vpon the magnitude of the Braine, and the Scull.

Galen addeth to the Principall parts the Testicles, because they are the chiefe Organs of procreation, by which alone, the species or kinde is preserued. But we thinke that they * 1.200 confer nothing to the conseruation of the Indiuiduum or particular creature, because they neuer affoord any matter to the whole body, neyther faculty or spirit, but onely a qualitie, with a subtile and thin breath, from whence the flesh hath a seedy rammishnesse, a harsh taste, and strong sauour, and the actions of strength and validity. All the rest of the parts may be called ignoble compared to these, aswell because from them proceedeth no facul∣ty, spirit, or common matter, as also because euery one of them, do minister to some one or other of the principall parts. So the Organes of the senses serue the Braine, and were created for his vse & behoofe: so the Lungs, the Midriffe, & the Arteries as swel smooth as rough, were ordained only for the tempering and repurgation of the hart. so the Stomack, the Guts, the Spleen, both the bladders of Vrine and of Gall, were made for the Liuer: and in a word, none of these ignoble parts are of necessity for the conseruation of the creature, or if they be necessary, it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, simply and absolutely, but secundum quid, that is, as they are necessary to serue the turne of the Principall. For I pray you what vse hath the arme, the legge, or the stomacke of the Lungs, the Spleene, and the Kidneys? Again, what necessary vse haue the Lungs, the Spleene, and the Kidneyes of the Legs or Armes? But to all these the heart giueth life, the Liuer nourishment, and the Braine sense and mo∣tion, so that the Braine, the heart, and the Liuer, are in all the parts of the bodye, by the mediation of their vessels.

Now, as there is not an equality of dignity among the principall parts, so the ignoble parts are not all of one and the same degree. For some of them serue the principall, by pre∣paring somwhat for them, others by carrying or leading somewhat vnto them. There are * 1.201 also some sorts ordained onely for the expurgation or cleansing of the principall, which are the most ignoble of all the rest, and are commonly called Emunctories or Drayners. So for the Liuer the Stomacke boyleth the Meate, the Veynes of the Mesentary giue the * 1.202 blood a kinde of rudiment or initiation; the Caue or hollow veyne disperseth the bloode

already perfected. For the heart, the Lunges prepare the ayre, the pipes of the great ar∣terie carry about the vitall spirits. For the Brain, the wonderful texture or plighted web of vessels prepareth the animall spirit, and the nerues distribute it into the whole body. Be∣hinde the eares are the Emunctories or draynes of the Braine; vnder the arme holes so many glandules or kernels which receiue the superfluities of the Heart, and in the leske or groyne are the Emunctories of the Liuer.

An Elegant diuision of Parts into Similar and Dissimilar, and an exquisite interpretation of the same. CHAP. XX.

THE most frequent diuision of the parts among Philosophers and Physitions both, is into Similar and Dissimilar, which is also the most necessary for the exquisite disquisition and distinction of diseases. The Similar parts, Plato first called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, first borne, because according to the order of generation, they are after a sort before the compound parts; and because they * 1.203 are the first Stamina, threds, or warp of the body. Aristotle calleth them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, simple and vncompounded parts, because they are not compounded of o∣ther parts, or else 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, in respect of the compounded: for they are not indeede and truely simple, for the body of the Creature being not simple; neither can the parts of it be truely simple.

First Anaxagoras, and after him Aristotle, brought in the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.204 of similitude, whence they are called Similar, because they haue one and a like substance. Some call them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, continuall Partes, because they are continually the same both in matter and forme. Others call them Informes, without forme, but wee thinke it better to call them vniforme parts. Aristotle called them sensorias, because that * 1.205 which is Similar is capable of sensible obiects, and all sence originally proceedeth from the similar parts. Galen calleth them sometimes sensible Elements, because they appeare * 1.206 to the sences most simple and vncompounded; sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the least particles. Sometimes the first, sometimes the last bodies; First, in respect of their composition; last, because into these, the body is dissolued as into the least parts that may bee perceiued by the perceiuing sences. Some call them Solid, not because they are con∣stant, euer consisting and neuer diffluent (for then the flesh should be no Similar part) but because they are euery way full and compleate. The common people call that Solid, which is hard, dense, or compacted; for water or a spunge, they will neuer acknowledge to bee * 1.207 solid: but the Philosoper calleth that solid, which is wholly full of it selfe, and of no other thing, which is of a like or of the same nature; so the fire in his owne globe, and the Hea∣uen (although they bee most rare and subtile bodies) yet true Philosophers will call them solid bodies. Hippocrates calleth them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, contayning Parts: but enough of the * 1.208 name, now let vs come to the essence of the similar parts.

A Similar part may haue a double consideration, one in respect of the matter, an other in respect of the forme: if you regard the matter, which is altogether one and the same, in * 1.209 all partes likevnto it selfe; then shall similar partes bee defined according to Aristotle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which are deuided into parts like vnto themselues, according to Galen. All whose particles are like to themselues and to the whole: Or which are deuided into parts not differing specie, or in kinde. If you respect the forme of the similar parts, then they shall be defined, Such as haue a vniforme figure. For, because the forme giueth the proper deno∣mination to euery thing, that shall be called similar, which hath a similitude or likenesse of forme and figure. In the first consideration or respect, euery particle of the similar part retayneth the name of the whole, but not in the latter: so the bone of the Leg because of the similitude of the matter is vniforme, but if you respect his figure, then are not all his parts of the same nature, for euery little particle of that bone is not hollow, though the whole bone be hollow. Hence we may gather that euery similar part may bee sayd to be * 1.210 organicall, and that they do not well who oppose similar and organicall parts for deuiding members, as we say in Schooles: for among Philosophers, the nature of the part and of the whole is the same. The whole body is organicall, because the soule is an act of an or∣ganicall body.

The essence of the similar parts seemeth to consist of an vncertaine medley of the Ele∣ments, * 1.211

and a temper of the foure first qualities, heate, cold, moysture, and drought. And therefore the Physitians say, the Temper is the forme of the similar parts, because it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The first receiuer and the first power with which, and by which, the forme wor∣keth; and the similar part, as it is similar, suffereth whatsoeuer the forme worketh. So Nu∣trition, which is the common action of the similar parts, is inchoated or begun by the tem∣per alone, by it perfected, and plenarily and perfectly accomplished by euery particle of the part.

The differences of the similar parts, are some of them belonging to the Philosopher, * 1.212 some to the Physitian. The Philosopher raiseth his differences from the first qualities, and those which follow the temper. The Physitian from the sensible and materiall principles of generation. The first qualities are indeed foure, but because heat and cold are certain acts, * 1.213 and an acte is according to it selfe indiuisible, therefore the Philosopher raiseth his diffe∣rences only from the diuersity of drowth and moisture. Wherefore Aristotle maketh si∣milar parts, some dry, some moist. The moyst are either properly so called, that is, such as of their owne nature cannot containe themselues within their owne termini or limits, and therefore do stand in neede of conceptacles or receptacles, as the bloud; or else are softe, which do better contain themselues within their bounds, as flesh. The dry are those whose Superficies or Surface is pressed, and yeeldeth either not at all, or very hardly: and such he calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, solid parts; of which he maketh two kinds. Some are fra∣gile or brittle, which cannot be bent without the dissolution of the part, as Bones; others, are tough or stretching, which may bee bent and extended without dissolution, as Liga∣ments and Membranes.

The Physitians do gather the differences of similar parts, from the sensible and mate∣riall Principles of generation. There are two materiall principles, the Crassament or sub∣stance * 1.214 of the seede (for onely the spirits or the workemen) and Bloud: and therfore some parts are spermaticall, and some fleshy. The first are immediately generated out of the Crassament of the seede, the latter of bloud: the first in growne and olde men, do hardlie revnite 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the first intention, as we vse to speake, because of the weaknesse of the efficient; (for they are colde) because of the vnapt disposition of the matter, whose affluence is no confluence, that is, it floweth not together-ward and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at once; & because it must passe through many and diuerse alterations; ad heereto the sic∣city and hardnesse of the parts; for dry things do not easily admit a vnion or consolidation, and the Philosopher in all mixtion requireth a watery moisture, that by it as by Glue all partes may be vnited. On the contrary, fleshie parts, because they are hotter, softer, and nourished with bloud little or nothing at all altered, do presently revnite and close toge∣ther, sometimes without any meane immediately; sometimes per medium homogeneum, that is, by a thing of the same kinde.

There are diuers differences of spermaticall and fleshy parts. For the seede, though it seeme to be similar, vniforme, and euery where like it selfe, yet hath it parts of a different * 1.215 Nature, some thicker, some thinner, some fat, some slimie, some fit for stretching, others for concretion, or to be gathered together. Whilst therefore the procreating vertue wor∣keth vpon that part of the seede which can extend it selfe, it maketh Membranes, Veines, Arteries and Nerues; when vpon that which is fitter for concretion, it formeth bones and gristles; when the fat is more then the glutinous matter, then are bones & gristles formed.

Againe, Galen obserueth in the spermaticall parts, a double substance, that which is tru∣ly * 1.216 solid, and that which is fleshy; the first may be moistned, but not restored; the other is as it were a concreted or congealed liquor, cleauing to the solid Fibres. There are three kinds of fleshy parts, three sorts of flesh. One Flesh properly so called, to wit, that of the Mus∣cles, which therefore Hippocrates calleth absolutely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Flesh. There is another flesh of the Bowels or inward parts, which we call enteralles and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it were an affusion or confluence of blood. There is also another flesh of the particular parts.

We will adde a third diuision of similar parts, into Common and Proper. I call those * 1.217 Common, which make and constitute many parts compounded of an vnlike and different Nature, as the Bones, Gristles, Ligaments, Membranes, Flesh, Nerues, Veines and Ar∣teries. Of which, the first fiue are truly similar, the others only according to sence; for the inner substance of a nerue is medullous, the outward membranous. I call those Proper, which do make the substance onely of one part, and such as is not found elsewhere; such are the marrowy substance of the Braine, the cristalline and glassy humors of the eye. Of all

similar parts there is a double necessity: one, that of them dissimilar parts may be com∣pounded; * 1.218 the other I find in Auerrhoes, that they may be the seat of the Sensatiue vertues, for all sence commeth by the similar parts.

To the similar part, we oppose the dissimilar; for as the similar part is, or may bee di∣uided into particles of a like, so dissimilar into particles of an vnlike or different kinde: as the particles of the similar part retaine the name of the whole, so the particles of dissimilar parts haue no names at all. Wherefore we define dissimilar parts to be; such as are deui∣ded into parts of a different nature and diuerse kinde. These the Physitians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by way of exellence doe call Organicall, because their action is more perfect and euident, as also because the neatnes of the figure, the magnitude, number and scituation (which foure accomplish the Nature of an organ) do more plainly appeare in compounded parts then in simple; so that both in respect of the forme and of the actions; they are more properly called the Organs of the Soule; for the forme of the similar parts is the Temper; of dissimi∣lar * 1.219 a laudable conformation: now conformation doth better answere the functions of the soule, then doth the Temper, because the soule is defined to be an act of an organicall body. The action of the similar is Naturall, to wit, Nutrition, as beeing manifest euen in plants; the action of the dissimilar part is Animall, and therefore that is sayde to bee the action of Nature, this of the Soule. Furthermore, I define an organ (with the ancients) to be a part of the Creature which can performe a perfect action; by perfect I vnderstand proper: * 1.220 for the action of the similar parts is common, not proper. Galen maketh foure orders of or∣gans or instruments; the first is such as are most simple, which consist onely of similars, as * 1.221 the muscles. The second are those that are composed of the first, as fingers. The third are such as are made of the second, as the hand. The fourth are such as are made of the third, * 1.222 as the arme. Againe, in euery perfect organ we may obserue foure kindes of parts; The first is of those by which the action is originally performed; where these are, there is also the faculty; and therefore they are said to bee the principall parts of the organ; such is the Christalline humor in the eye, for it onely is altered by colours, and receiueth the images of visible things. The second kind is of those without which the action is not performed, and these doe not respect the action primarily and of themselues, but the necessity of the * 1.223 action; such are in the eye, the opticke nerue, the glassie humour, and the albuginious, which is like the white of an egge. The third kinde is of those by which the action is bet∣ter performed; and these respect the perfection of the action, and therefore are called Hel∣pers, such are in the eye, the coates and the muskles, which moue and turne the eyes with a wonderfull volubility. The last kinde is of those parts which doe conserue or preserue the action; these are the causes that all the rest do worke safely; & they respect the action, not as it is an action simply, but as it is to continue and indure; such in the eyes, are the browes, lids and orbe of the eye; and this is the nature of dissimilar and organicall parts. But that we might not passe ouer anything, wee will adde this one for a complement; that * 1.224 of dissimilar parts, some are such by the first institution of nature, as the hands and the feet, from which if you take all the similar parts, you shall reduce them into nothing; others are dissimilar secondarily, because of the implications and textures of veines, arteries, and si∣newes in them, as the Heart, the Braine, and the Liuer; for if you take from the Braine the common similar parts, yet there will remaine the proper substance of the Braine.

The other differencies of the parts are vnfoulded. CHAP. XXI.

THere are also other differences of parts not so necessary for a Chirurgion to know, which notwithstanding because we would leaue nothing behinde vs, we will briefly declare. Galen in his Booke de arteparua, maketh foure diffe∣rences * 1.225 of parts: some parts are principall, as the Brayne, the Heart, the Li∣uer, and the Testicles. Some doe arise from these principal and minister vn∣to them, as nerues, veines, arteries, and seede vessels; some neither gouerne others, nor are gouerned of others, but haue only in-bred faculties, as bones, gristles, ligaments, mem∣branes. Finally, some parts haue vertues both in-bred, and influent, as the organs of sence and motion. The Arabians gather the diuisions of parts, from the substance, the Tem∣per, * 1.226 those things which follow the temper, and those things which are accidentarie or hap∣pen to the part: whence some parts are fleshy, some spermaticall; some hot, others cold;

some moyst, others dry; some soft, others hard; some mooueable, others immooueable; finally, some sensible, others insensible. Those which haue sence, haue it either sharpe and quicke, or stupid and dull. A part is saide to haue exquisite sence three wayes, either because of the perfection of the sense, so the skin which couereth the palme of the hand, and especially the fingers endes, hath an exact perception of the tractable or touchable qualities; or because it is more easily and sooner violated and offended by the internal and externall qualities which strike the sence; so the eye is saide to be of very acute and quicke sence: or because it hath a determinate or particular sence, which no where else is to bee found; so the mouth of the stomacke is of most exquisite sence, that it might apprehend and feele the exhaustion or emptines, and the suction or appetite of the other parts: so al∣so the parts of generation in both sexes, haue in them a strange and strong desire and lon∣ging after their proper satisfaction.

The Anatomists commonly do diuide the whole body into the Head, the Chest, the lo∣wer belly, and the ioynts. The Egyptians into the head, the necke, the chest, the hands, & * 1.227 the feet. Diocles into the head, the chest, the belly, and the bladder. Fernelius in the second Book of his Method, diuideth the body into publicke and priuate Regions: and truely as I thinke very commodiously, for a practising Physitian or Chirurgion. The publick Regi∣on is threefold: One, and properly the first, reacheth from the Gullet into the middle part of the Liuer; in which, are the stomacke, the Meseraicke veynes, the hollow part of the Liuer, the Spleene, and the Pancreas or sweete bread between them. The second run∣neth from the midst of the Liuer, into the small and hairy veines of the particular partes, comprehending the gibbous or bounding part of the Liuer, all the hollow veine, the great arterie that accompanieth it, and whatsoeuer portion of them is betweene the arme∣holes & the Groine. The third Region comprehendeth the Muscles, Membranes, Bones, and in a word, all the Moles or mountenance of the body. There are also many priuate Regions, which haue their proper superfluities, and peculiar passages for their expurga∣tion.

And thus me thinkes, I haue run through the nature of Man, the Excellency, Profite, Necessitie, and Method of Anatomy, who haue written therof as well in olde times, as of later yeares, and among our selues; the definitions & diuisions of Anatomy, the Subiect or proper Obiect of the same, the nature of a Part, with the differences and distri∣butions of the same: it remaineth now, that we vntie such knots as might in this entrance intangle vs, and so hinder our progresse to that wished end which we set be∣fore vs.

Notes

• * 1.1

  Genes. 1, 23.
• * 1.2

  Virg. Eclog. 4.
• * 1.3

  Actes 17, 27. Rhembam.
• * 1.4

  Colos. 3, 10.
• * 1.5

  Ouids Metam.
• * 1.6

  Audius.
• * 1.7

  Mans stile or titles. Mercurius Trismeg. Pithagoras. Plato. Theophrast. Aristotle. Synesius. Tully. Pliny. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Why hee is called, The lit∣tle world. Zoroaster. Abdolas.
• * 1.8

  Fauorinus.
• * 1.9

  How man is all Creatures. Empedoclas
• * 1.10

  Psal. 8.
• * 1.11

  The signes of Mans honour referred part∣ly to his soule, partly to his body.

  The excellen∣cy of the soule
• * 1.12

  The soule a∣lone is conti∣nually created
• * 1.13

  It alone is in∣diuisible. Immateriall.
• * 1.14

  How the re∣ception of formes differs in the first matter, and in the soule.
• * 1.15

  The soule is the place of the species or formes. Aristotle. Plato. The soule is in the middle degree of all things. The Nature of the soule is Angellicall.
• * 1.16

  In the soule appeareth the Image of the Trinity.

  Symonides.
• * 1.17

  Hipocrates.
• * 1.18

  The excellē∣cy of mans body is sette forth by foure things.
• * 1.19

  1. An vpright frame.
• * 1.20

  Plato in Cratylo
• * 1.21

  Of this vp∣right frame the efficient cause is two-fold. Primary. Secondary.
• * 1.22

  The material cause.
• * 1.23

  The finall cause three-fold. First. Anaxagoras. Second.
• * 1.24

  Third.
• * 1.25

  Man alone framed ac∣cording to the fashion of the whole world.
• * 1.26

  The excellen∣cy of the bo∣dy, is like∣wise set forth in the tempe∣rature. It is the mid∣dle of the whole kinde. Man alone hath in him∣selfe the tem∣perature of al liuing things.
• * 1.27

  Why the bo∣dy of Man was not made of an heauen∣ly matter, but of an elemen∣tary.
• * 1.28

  3. the admira∣ble proportiō of the parts.
• * 1.29

  The circular and square fi∣gure appea∣ring in Mans body.
• * 1.30

  Archimedes quadrature of the circle found in mans body.
• * 1.31

  4. Man con∣taineth in him¦selfe althings in the whole world.
• * 1.32

  Three partes of the world.
• * 1.33

  The Collatiō of man with the world.
• * 1.34

  The elegant Analogie be∣tweene the Sun and mans heart.
• * 1.35

  Aristotle.
• * 1.36

  The excellēt similitude of the vitall and celestial facul∣ties.
• * 1.37

  The wande∣ring Planets in the little world.
• * 1.38

  The compari∣son of both worlds accor∣ding vnto the doctrin of the Peripatetikes.
• * 1.39

  The simple bodies of Mā.
• * 1.40

  The Meteo∣rologie of the litle world.
• * 1.41

  The error of the Epicures conuinced.
• * 1.42

  Galen.
• * 1.43

  The slander of Momus cō∣demned.
• * 1.44

  Alexander.
• * 1.45

  How vniustly Nature is cal∣led a sowre step-dame to Man. The soule of Man naked.
• * 1.46

  The bodye of Man naked.
• * 1.47

  An elegant demonstratiō why the body is naked.
• * 1.48

  Aristotle.
• * 1.49

  Why the bo∣dy is naked.
• * 1.50

  God hath ar∣med man with three defen∣ces.
• * 1.51

  How behoue full Reason & the Hand is to man, & what he performes by them.
• * 1.52

  What there is in mans bo∣dy, proper & peculiar to Man.
• * 1.53

  1. A round head
• * 1.54

  2. A large brain
• * 1.55

  3. Man onely hath a face.
• * 1.56

  4. Eyes of diuers colours.
• * 1.57

  5. The distance of the eyes.
• * 1.58

  6. The depraua∣tion of the eyes. Plin. lib. 11. ca. 37.
• * 1.59

  7. Hairs on both sides the eies.
• * 1.60

  8. A nose stand∣ing out.
• * 1.61

  9. Eares imoue∣able. Cānell bones.
• * 1.62

  10. Dugges.
• * 1.63

  11 The diuersity of scituation of the parts.
• * 1.64

  12 Fewes haires.
• * 1.65

  13 A difference in those parts that are coue∣red with hairs
• * 1.66

  14 Haire vnder the arm holes
• * 1.67

  15 Man alone hoary hayred.
• * 1.68

  16 Hips, legs, & thighes full of flesh.
• * 1.69

  17 The maner of bowing of the parts vnlike to other crea∣tures.
• * 1.70

  19 The difference of the bones.
• * 1.71

  20 Man alone two sooted. Plato derided by Diogenes.
• * 1.72

  21 Man alone go eth vpright.
• * 1.73

  22 Man alone sitteth.
• * 1.74

  23 Man alone hath a smooth and slick skin
• * 1.75

  Aristotle.
• * 1.76

  He that kno∣wes himselfe, knowes all things.
• * 1.77

  Plato in Alcibi∣ade.
• * 1.78

  How profita∣ble it is to knowe our selues. Demonax. Socrates. Thales.
• * 1.79

  Anatomy the most sure guide to the knowledge of our selues.
• * 1.80

  Democritus
• * 1.81

  Anatomy tra∣cheth how to order the state of the minde.
• * 1.82

  How to vse our sences.
• * 1.83

  Why the eies are set in the top of the bo∣dy,
• * 1.84

  Why two eares. Why but one tongne.
• * 1.85

  How much the knowledg of Anatomy auaileth kings and Princes.
• * 1.86

  What Kinges and Princes haue practi∣sed Anatomy.
• * 1.87

  Antonius. Boetius. Paul. Serg.
• * 1.88

  How profita∣ble Anatomy is to the know¦ledge of God.
• * 1.89

  Moyses. Paul ad Rom.
• * 1.90

  The frame of man is Gods Booke. Heraclitus.
• * 1.91

  Gods admira∣ble power shineth in the frame of man.
• * 1.92

  The wisedom of God in the workmanship of the parts.
• * 1.93

  The elegant workmanship of the whole frame.
• * 1.94

  Hippocrates in his Booke of the Heart.
• * 1.95

  Gods infinite goodnesse in the structure of the body.
• * 1.96

  Anatomy ve∣rie profitable for a naturall Philosopher.
• * 1.97

  Aristotle.
• * 1.98

  Anatomie is profitable for a morall Phi∣losopher.
• * 1.99

  Profitable for Poets & pain∣ters. Homer.
• * 1.100

  Hip. de locis in homine. Hip. de flatibus.
• * 1.101

  How necessa∣ry the know∣ledge of the parts is to the discerning of diseases.
• * 1.102

  Anatomy ne∣cessarie for Prognosis or praediction. Galen.
• * 1.103

  Necessary for curation. Hippocrates
• * 1.104

  Anatomy ne∣cessarie for a Chirurgion.
• * 1.105

  Anatomy pro¦fitable for an Apothecarie.
• * 1.106

  Profitable for the vnderstan¦ding of the writings of the Ancients.
• * 1.107

  Anatomy to be attained two wayes by Inspection & by Instructiō.
• * 1.108

  Galen disallowed pi∣ctures of Plants and A∣natomy.
• * 1.109

  The benefites of pictures. Geometricians are Anatomi∣stes of the Great World.
• * 1.110

  A Caution.
• * 1.111

  Comparison.
• * 1.112

  Who vsed to butcher men aliue.
• * 1.113

  The cutting vp of man a∣liue is not on∣ly inhumane, but also of no profit or vse. Obiection. Answere.
• * 1.114

  Those Beastes which come neerest to the frame of mans body, are fit∣test to bee dis∣sected. Fiue sortes of beasts accor∣ding to Galen.
• * 1.115

  The method of Anatomy.
• * 1.116

  Lawes and rules of Anato∣mie.
• * 1.117

  The Schoole of Alexandria.
• * 1.118

  The order of Anatomy three folde.
• * 1.119

  How we may attain the skill of Anatomy by instruction
• * 1.120

  A two-folde Method of teaching Ana∣tomy. Analysis. Genesis.
• * 1.121

  Comparison.
• * 1.122

  The praise of Hippocrates.
• * 1.123

  Hippocrates writings like to seed.
• * 1.124

  Galen.
• * 1.125

  Hippocrates not ignorant of that Ana∣tomy which is vsefull and profitable.
• * 1.126

  How Hippo. described the Nature of bones.
• * 1.127

  Hip. descripti∣on of the backe bone.
• * 1.128

  The descrip∣tion of the hollow veine, after Hippoc.
• * 1.129

  Hippocrates knew all the veynes which are vsually opened.
• * 1.130

  Instances in them all.
• * 1.131

  The Scythiās cure of the Scyatica.
• * 1.132

  Hippo. disco∣uered the O∣riginal of the Nerues.
• * 1.133

  Varolius com∣mendation.
• * 1.134

  Hippocrates Golden book of the Heart
• * 1.135

  An exhortati∣on to take paines in Hip∣pocrates.
• * 1.136

  The prayse of Galen.
• * 1.137

  Three things acomplishing an Anatomist
• * 1.138

  The slanderof the new Wri∣ters against Galen.
• * 1.139

  The confuta∣tion of the first slander.
• * 1.140

  The confuta∣tion of the se∣cond slander.
• * 1.141

  A Custome of the Ancients.
• * 1.142

  Galen himself euer agreeth with himselfe
• * 1.143

  The wonder∣full Method of the Books of Galen de vsu partium.
• * 1.144

  The praise of Aristotle.
• * 1.145

  Aristotle was ignorant in the particular History of the creature, and in Dissection.
• * 1.146

  Alcmaeus. Diocles.
• * 1.147

  Lycus. Galen. Quintus. Marinus.
• * 1.148

  Erasistratus. Herophilus.
• * 1.149

  Pelops, Galens Schoolmaster Diog. Apollon. Asclepiades. Eudemus. Praxagoras. Philotimus. Elianus. Polybius. Colistus.
• * 1.150

  Aretaeus. Theophilus. Oribasius.
• * 1.151

  Auicen. Latine writers
• * 1.152

  Mundinus. Carpus.
• * 1.153

  Tho. de Zerbis.
• * 1.154

  Vasseus. Caro. Stephanus Andernacus. Vesalius an a∣curate writer.
• * 1.155

  Syluius his cō∣mendation.
• * 1.156

  Fallopius his commendati∣on.
• * 1.157

  Columbus.
• * 1.158

  Eustachius. Bauhinus.
• * 1.159

  Archangelus Picholomineus. Var. Arantius P••g••feta. Volcherus Coeiter. Platerus. Guillemaeus.
• * 1.160

  Paraeus. Columbus. Pinaeus.
• * 1.161

  Laurentius his cōmendation.
• * 1.162

  Bauhines dili∣gence.
• * 1.163

  Pauius.
• * 1.164

  Iulius Casserius
• * 1.165

  The notation of Anatomy.
• * 1.166

  Anatomy two fold. Historicall. Scientificall.
• * 1.167

  A definition of Anatomy. Galen.
• * 1.168

  What thinges are required in artificiall Dissection.
• * 1.169

  The Instru∣ment of the Anatomy.
• * 1.170

  Another defi∣nition of Ana¦tomy.
• * 1.171

  The Names of a Part.
• * 1.172

  Aristotle.
• * 1.173

  Theoderus.
• * 1.174

  The definiti∣on of a Part.
• * 1.175

  Fernelius his perfect defini∣tion of a Part.
• * 1.176

  Connexion is double, Ma∣thematical & Physical.
• * 1.177

  Three things are to be con∣sidered in a Part. Structure what it is.
• * 1.178

  The substance of a Part what it is.
• * 1.179

  The Temper what it is.
• * 1.180

  The confor∣mation what it is. The figure. The seite.
• * 1.181

  The beauty of a part. Galen.
• * 1.182

  The action of a part. Arist.
• * 1.183

  What an acti∣on is. Galen.
• * 1.184

  The differen∣ces of actions
• * 1.185

  The Vse of a part. Arist.
• * 1.186

  The vse is double. Galen.
• * 1.187

  How the vse differeth frō the action.
• * 1.188

  What are cō∣taining parts.
• * 1.189

  What are con∣tained parts.
• * 1.190

  Impetuous or impulsiue things as the Spirits.
• * 1.191

  Hippocrates
• * 1.192

  Auicen.
• * 1.193

  Hippocrates
• * 1.194

  The continu∣all motion of the spirits. Their motion double. Per se & aliud
• * 1.195

  Differences of parts acor∣ding to Hip.
• * 1.196

  What is a principal part
• * 1.197

  Three prin∣cipall parts.
• * 1.198

  The Braine more excel∣lent then the Heart.
• * 1.199

  Hippocrates
• * 1.200

  Galen. How the Te∣sticles may bee called principall parts. What parts are called ig∣noble & why.
• * 1.201

  The differen∣cles of the ig∣noble parts.
• * 1.202

  Emunctories.
• * 1.203

  Al the names of the similar parts. Plato. Aristotle.
• * 1.204

  Anaxagoras. Aristotle.
• * 1.205

  Aristotle.
• * 1.206

  Galen.
• * 1.207

  What is a so∣lid part.
• * 1.208

  Hippocrates
• * 1.209

  A similar part hath a double consideration. A definition of a similar part. Aristotle. Galen.
• * 1.210

  Euery similar part may be said to be or∣ganical. Membra diui∣dentia.
• * 1.211

  The essence
• * 1.212

  The differen∣ces of similar parts.
• * 1.213

  A Philosophi∣call diuision of them into moyst & drie. Aristotle.
• * 1.214

  The Physitiās diuision of them into spermaticall and fleshy.
• * 1.215

  The differen∣ces of sper∣matical parts.
• * 1.216

  Galen. In spermati∣call parts ther is a double substance. Three sorts of flesh. Hippocrates
• * 1.217

  A third diuisi∣on of the si∣milar parts.
• * 1.218

  The necessity & vse of simi∣lar parts. Auerrhoes. What is a dis∣similar part.
• * 1.219

  The dissimilar parts are ra∣ther the in∣struments of the soule then the similar.
• * 1.220

  What an Or∣gan is.
• * 1.221

  Foure orders of Organs.
• * 1.222

  In a perfect Organ there are 4. kinds of parts.
• * 1.223

  Perse.
• * 1.224

  Another diul∣sion of dissi∣milar parts.
• * 1.225

  Galen maketh 4. differences of parts.
• * 1.226

  How the Ara∣bians distin∣guish: he parts.
• * 1.227

  The Egypti∣ans diuision of the bodie. Diocles. Fernelius his excellent di∣uision of the bodie.