Archelogia philosophica nova, or, New principles of philosophy containing philosophy in general, metaphysicks or ontology, dynamilogy or a discourse of power, religio philosophi or natural theology, physicks or natural philosophy / by Gideon Harvey ...

CHAP. IV. Of Life, and living Bodies.

• 1. What Life is.
• 2. The Form of Life. Why Vegetables are generated no where but near to the Surface of the Earth.
• 3. The properties of a Vital Form.
• 4. The definiton of Nutrition, and the manner of it. Whether food is required to be like to the dissipated parts.
• 5. What Accretion is, and the manner of it.
• 6. The manner of the generation of a Plant.
• 7. The manner of the germination of a Plant. A delineation of all the parts of a Plant.
• 8. What the Propagation of a Plant is, and the manner of it.

1. HItherto we have proposed to you the nature of Earths, Mi∣nerals, and Stones, which are the lowest degree of natural bodies, and therefore do most of all resemble their predominating

Element in nature and properties; the next degree to this is, wherein Vegetables or Plants are constituted, and through whose prerogative a more noble Essence and dignities are allotted to them, consisting in Life, Accretion, and Propagation.

The life of a Plant is its singular nature, through which it is nou∣rished and accreased, and doth propagate.

As Generation and Corruption in a strict sense are only appropri∣ated to in animated naturals, so are Life and Death restrained to animated ones; namely, to Plants, Animals, and Men.

Peripateticks seem to observe a twofold difference of life, viz. Sub∣stantial and Accidental. The former is taken for the principle of the vital operations; The latter for the actions of life, as Nutri∣tion, Accretion and Propagation. We here intend neither abstractly, but define the life of a Plant concretely, that is a living body, substance or plant, to be a being composed out of a Physical matter, specified by a distinct form from pure naturals, and through its Es∣sence to be qualified to nourish it self, accrease, and to generate: Wherefore Aristotles Followers do justly condemn Cardan. lib. 7. de subtil. and Cornel. Valer. Cap. 44. instit. Phys. for maintaining life it self to be an action, that is a quality or property really distinct from its subject; But withall stumble into no small an inconvenience in defining it to be an Actus, which is no otherwise distinguished from an action than a concrete from an abstract: So that in inser∣ting actus they must mean an (substantia agens) acting substance, which if so, then an accident is not really distinguisht from a sub∣stance, and a substance must be conceived to act immediately through her self.

Aristotle lib. de respir. describes life to be the permansion or abi∣ding of the vegetable foul with the heat. From which that of Scaliger, exercit. 202. sect. 5. is little different: Life is the union of the soul with the body. Here the Philosopher appears only to describe life to be a duration, which is but an accident; neither doth Scaliger's union signifie any thing more. 2. They distinguish the soul really from the heat and body, which in the same sense are identifi∣cated.

The matter and form of life, of a living substance, or a Plant, are originally the matter and form of the Elements. That the matter of living substances is Elementary, there are few or none among the wandring Philosophers but will assert it with me, yet as

for their form their great Master hath obliged them to deny it to be Elementary, and to state it to be of no baser a rice than Coelestial. Give me leave here to make inquiry, what it is they imply for a form: Is it the vegetable soul, which Aristotle makes mention of in his definition of life? Or is it the soul together with the heat, wherein it is detained, which is accounted of an extract equally noble with her? Be it how it will, the soul is really distinguisht by them from the matter and from the Celestial heat (here they take heat in a sense common with Physicians, for Calidum innatum, that is heat residing it the radical moisture) its subject, and ac∣knowledged for a form. So likewise the heat (Calidum innatum) is diversified from the matter and from the soul, wherefore it is nei∣ther matter or form, What then? Their confession owns it to be a body Celestial, and therefore no Elementary matter. Were I tied to defend their tenents I should answer that there was a twofold matter to be conceived in every living body, the one Celestial, and the other Elementary: But then again one might justly reply, That beings are not to be multiplied beyond necessity.

They do answer for themselves, That it is to be imagined a tye (vinculum) whereby the soul is tied to the body. So then accord∣ing to this Doctrine of theirs I should understand the vegetable soul to be immaterial, and of the same nature in respect to its rice and immortality with the rational soul; for even that is in like manner tied to the body by means of the Calidum innatum, and are both apprehended by Aristotle to be Celestial, of no mixt bo∣dy, and really differing from their matter: If so, the vegetable soul must be received for immortal as being subject to no corruption or dissolution because it is Celestial and consequently a single Es∣sence, without any composition, and to which no sublunary agent can be contrary. But again, how can it be a single essence since it is divisible, and therefore consisteth of a quantitative extension, and is a totum integrale? Such is their Philosophy, full of contradictions and errours.

In the next place I would willingly know, how this innate heat together with its primogenial moisture may properly be termed Celestial, since it is not freed from corruption and dissolution, whereas all Celestial bodies are exempted from dissolution, and therefore the Philosopher takes them for eternal?

Are not coldness and dryness as much necessary per se for

life, as heat and moisture? Are heat and moisture sole agents with∣out coldness or dryness, or are fire and water sufficient principles for actuating life? In no wise, for as you have read, they are unca∣pable of existing in one subject unless accompanied by air and earth.

II. Wherefore I say, That the form of life is spirits or subtilities of the Elements united in mixtion and a just temperament. Spirits are derived from the word spiro, I breathe, as being bodies no less sub∣til than a breath. Their constitution is out of the best concocted, temperated, and nearest united parts of the Elements, in which parts the Elements embracing one another so arctly, minutely and intimately, do of a necessity separate themselves from the courser parts of the mixture, and so become moveable through the said course parts; they acquire withal a great force through the predo∣minancy of fire condensed by earthy minim's, and glued toge∣ther by incrassated air. The force and agility in motion of the in∣fluent Spirits depends upon the compression of the weighty parts of the body, depressing the said spirits out of their places (because they hinder the weighty parts from their center,) which being through their incrassated air naturally gendred glib and slippery do the easier yield to slip out and in from one place to another.

The efficient of spirits is the universal external heat, viz. The Celestial heat, mainly proceeding from the greater mixt bodies contained within the heavens: For although the peregrin Element's contained within the earth are capable enough of uniting them∣selves, and constituting a mixt body through their proper form, yet they remain unable of uniting themselves so arctly, as there∣by to become spiritous and constitute a living substance; where∣fore they do stand in need of the external efficiency of the Ce∣lestial bodies, which through their subtil heat do accelerate their most intimate union, in uniting the internal heat (before dispersed through the parts of a body) to a center, whereunto they could not reach without the arct and firm adherence of some incrassated aerial and terrestrial parts, which here are yet more closely united into one, and refined from their grosser parts. Hence it is, that Vegetables are no where generated but where a sufficient influence may arrive from the Celestial bodies; and for this reason, the earth at a certain depth doth not harbour any living Creature, as any Vermine, or Plants, but only near to its Surface. The qualification

or gradual distinction of this heat partially effects the difference of living bodies; for to such a Vegetable, only such a degree and quali∣fication of Celestial heat is requisite, and to another another: and withal observe that this efficient heat doth not become formal, neither doth it unite it self to the intrinsick heat of a Plant, but exhales after the execution of its office; The reason is, because it is in many particulars unlike to the internal spirit of a Vegetable, and therefore being unfit to be united to it must consequently after the performance of its function expire.

The spirits predominating in fire reside in an incrassated air, the which being continuated throughout the whole matter is the immediate subject, whereby the spirits are likewise extended throughout the same body, and are (although mediately) ren∣dred continuous.

III. The properties of a vegetative form are to be moveable, for∣cible, actually warm, mollifying, attractive, recentive, concocting, expulsive, nutritive, accretive, and plastick. The two former I have touched just before: Touching the third, I say those spirits are actual∣ly warm, but not sensible to our touch, because their heat is of a lower degree than ours; however we feel they are less cold (for in com∣parison to our warmth they are cold) than pure naturals, as Earths, Stones, or Metals. This befalls through their fire condensed, in such a degree and manner, that it kindles the least flame, whose greatest effect is but the remissest warmth. How fire mollifieth I have formerly shewed: Besides, that which adds much to this is the incrassated air, whence its parts are rendred tenacious and cohering. Living spirits are attractive, but how? Not as Novices have hither∣to imagined through the fires egress and appulsion to a portable body, and thence returning as it were loaden with a burden: But through dissipating and feeding upon its incrassated air, which di∣minishing, other air ready prepared touching it succeeds and bends into its room, being impregnated with some parts of the exha∣ling fire, which it imports along with it. This new advening in∣crassated air you must conceive contains also some earthy minima's and condensed fire ready to take flame, through which it moves much stronger inwards. That air strives thus to enter into the cavities left by a precedent air, I shall make good to you in its pro∣per place. Spirits are retentive through continuing their accidental attraction, & by means of their courser parts, which being extensive

and tenacious are by the succeding air blown up into the middle parts, where swelling must needs constrict the upper and lower fi∣laments or containing parts. They exercise their concocting ver∣tue upon the succeeding ayry moisture, by melting its body, which done its purer parts succeeds the dissipated thickned air, because it is compressed upwards through the constriction of the weighty Ele∣ments. The grosser parts being left behind, as not being subtil enough to follow their finer, are expelled by the exhaling heat, which being somewhat condensed and corporeal is forced to drive the excrementitious parts of the incrassated air before it, before it can procure its egress, which is the manner of the spirits exercising their expulsive faculty: Here we need no musculs, nor alwaies right, oblique or transverse Fibres, or what not, to attract, retain, concoct, and expell? For what use could the vital flame of a tree make of them, since they cannot be extended and contracted into requisite shapes. The truth of all this I will confirm to you by the burning of a Candle, where you may in like manner observe one and the same flame attracting, concocting, retaining, and expelling its nutriment or incrassated air, namely, the Tallow, and doubtless Vegetables are not differing from these in exercising the same faculties.

The flame of a Candle doth attract the Tallow not by right fi∣bres, or by fiery parts egressing and returning with their load; for that is contrary to the nature of fire, whereby it is diffused from its center, but the unctious parts adhering to the Cotton, and retained within those smal villi of it, which being dissipated, the nearest adja∣cent parts of the Tallow do naturally succeed, not to avoid a vacu∣um, but because their parts are continuated, which so being, one part attracts the other; besides those adjacent unctious parts being expanded are diffused by their ambient air compressing for a center into the cavities between the Cotton, where they are retai∣ned. These retained parts are concocted, that is dissolved by li∣quefaction, where only the subtiler and purer parts succeed the dissi∣pated preceding ones, through means of the beforesaid compressing air; the courser parts are elevated and expelled by the expiring fire into the form of smoaks. The same may be instanced to you in the burning of spirits of Wine, wherein the same particulars are observable. Here I do with purpose leave out the principal part of this notion, whereby to demonstrate the motion of food to the parts, because I have reserved it (God willing) for another Vo∣lume.

IV. By these four actions nutrition is performed, which sounds nothing else but the conservation or maintenance of the vital form to wit, the spirits or vital flames in their matter, or being, by supplying them with new parts against the defect of the dissipated ones. In this definition you have set down the in ernal active prin∣ciple of nutrition, viz. the vital form, spirits, or living flames, which according to your pleasure you may term Anima vegetativa, in contradistinction to anima naturalis, so that anima here is synony∣mous to a form or internal active principle: The subjective internal principle is the matter: the end, or rather the bent is to con∣servate the form in her matter; the action and means whereby, is generally by supplying it with new parts, particularly by attracting food or aliment, retaining, concocting it, and expelling the excre∣ments.

As for the food, It is required it should be aerial and igneous, or like to the parts that are to be nourished; hence they say Simile simili conservatur; Like is preserved by like: Here may be objected the relation of the King of Cambaia his Son, who was fed with poysonous meats, in a manner that when he was grown up, his bloud or rather his skin was so intirely stayned with poyson, that flies sucking it immediatly swelled and dyed: And of a Girl, that was sent by an Indian King to Alexander for a gift, which being fed and brought up with poison killed the King alone by her looks.

The History of Mithridates King of Pontus is universally known, and of the Ducks of the same Country, that feed altogether upon poyson. The inference hence is, that poyson although unlike to the vital spirits (which at most times it doth usually destroy,) yet sometimes becomes a food to them. I answer, that it is no wise un∣like to them, because it doth nourish them; possibly at its first eating, it might be unlike, and therefore it then making them sick was rejected by their natures; but they by degrees accustoming themselves to it, their spirits were gradually assimilated to it, and also brought to be poysonous, as appears by the History of the King of Cambaia his Son, and of the forementioned Girl.

Hence it follows, that pure Elements are insufficient for food, as likewise all other substances, that are not igneous and aerial, or such as are unapt of being converted into a flame. This resolves us that the Chameleon doth not live upon air, nor the Aquarels upon wa∣ter, nor Toads upon Earth, nor Salamanders upon fire.

V. Accretion is an action of life, through which a living body is in∣tended in form, and extended in matter. This action is performed by the same form, and the same nutriment, but the former grow∣ing more vigorous becomes through that degree of intention of vi∣gour yet more vigorous, and the latter being more and more dissi∣pated through the gradual intention of heat doth likewise gradually increase through a greater accesse of nutriment, than was dissipa∣ted. This instance may serve to make a further illustration of it to you: Focal fire doth accrease in form, (that is, intense heat) and in matter or extension of its quantitative parts by greater appositi∣on of fewel; This fewel at its first apposition to the fire is not yet attracted or become a fit nutriment for it, before it succeeds the incrassated air by a continuation, and through an impulse of the ambient air, and then being attracted it is concocted, and its aerial parts are gradually adjoyned to the former air, where its formal parts, to wit its latent fire being adunited to the form of the former fire doth accrease the former fire and form, which accretion must necessarily attract yet more nutriment, which nutriment acceding doth each time increase its form and matter. Even so it is with Plants attracting much nutriment, the which the gradual increasing of their form and matter doth dispose to a greater attraction, which again a greater supply of formal & material parts do necessarily consecute. But seeing that all Plants do accrease no further than to a determinate quantity of formal and material parts, it will not prove amiss to give the reason of it, which we shall do hereafter.

In order to a further explanation of this definition let us first shew you the Homonymia of accretion.

1. It is taken for an augmentation of number in naturals, ani∣mals or others: Thus a heap of Corn, of Beasts, or of Men is said to be augmented, because it is increased by access of a greater number of individuals of the same species.

2. It is strictly appropriated to the augmentation of an Element through the apposition of another Element, or of its own, namely to rarefaction; For example, Water is said to be accreased, when it is rarefied (according to my intention attenuated) by the apposi∣tion of air.

3. It is understood, for an accrease proper to living creatures, that is such, as is performed through an introsusception (as they vul∣garly term it) of nutriment, whereby a body is increased throughout all dimensions.

4. Erroneously, for an accretion by adgeneration or appositi∣on; so fire is said to accrease by apposition of fewel; but this kind of accretion is the same with that caused through rarefa∣ction.

5. Philosophers intend it sometimes for an increase of vertue or perfection in a body, as of heat in a fire, or cold in a frost, whence they term it a vertual accretion.

6. For the accretion of material parts only, or of the Mole or body of a thing, wherefore it is vulgarly agreed to call it a dimensive accretion. To distinguish accretion, as it is treated of here, you are to apprehend it for the accrease of a Vegetable in matter and form, or as they term it both for a dimensive and virtual accretion.

Accretion is otherwise called auction, or augmentation, which notwithstanding in a proper sense do differ from one another in largeness and strictness of signification. Auction is common to all the forementioned kinds of accretion. Augmentation is restricted to that, which happens through apposition, but Accretion is only proper to living substances, or to such as is performed by an in∣troreception of Elementary parts, and whereby they are extended into all dimensions.

Accretion comprehends in it all the kinds of motion, viz. alte∣ration, auction, and Local motion: A Vegetable is increased vir∣tually or in its qualities, and likewise the nutritive actions are per∣formed by alteration: That it is related to auction the name and definition it self doth convince. Local motion is likewise necessary for the effecting of Accretion, because by its means the aliment is attracted to the central parts of a living substance.

By the precedents we may easily be resolved, whether a vegeta∣ble accreaseth through a penetration of Dimensions, or by the ad∣mission of a Vacuum.

I answer through neither, but by the giving way of the parts, and their being extended by the succeeding aliment: Notwithstand∣ing you may reply the doubt to remain the same still; for the suc∣ceeding nutriment is either received in a full body, or in an empty or void one: If in the former, then a penetration of dimensions must be allowed, if in the other a vacuum must be admitted.

I answer, That in one sense the nutriment is received in a va∣cuum, that is void of such nutriment as is to be next received, but not in a vacuum simpliciter, for it is replenisht with vapours, or air,

or excrements, which are protruded by the advent of the nutriment, and so it is received in pleno.

2. Whether Augmentation be effected through extension of parts, or pulsion.

I answer through both; The first is requisite, because without it Accretion is impossible, since thereby a body is extended into all dimensions; Neither can the second be wanted, since the succeed∣ing parts may be conceived to impel one another forward, and the formost of them to propel the preceding nutriment.

VI. The first and last of a Plant is its first generation, and its last propagation. By the first generation I intend the first rice and pro∣duction of a Plant out of the Earth without being derived by pro∣pagation from any preceding Vegetable, or in one word its semen∣tation. Although by course of my method I ought to have treated of this before, yet knowing that the premitted notions would add much to the explanation of this matter, it did prevail with me to sub∣joyn this to them. The earth we spy to be the universal Mother of all Vegetables, being within her self divided into several wombs, within which she is apt to conceive divers genitures or seeds, and retaining he fame untill their perfection, she then casts them forth from her. I shall first make observation upon the Wombs of the Earth, next upon her Conception, then upon the Protrusion of her Foetus.

The Surface of the Earth is divided into numerous Wombs of various Figures, and various dispositions of temperament, big∣ness, &c. The Wombs of the Earth that are destined for Vege∣tables, are small and narrow Cavities, formed by the transcursions of exhalations and vapours, though their passage impressing that variety of Figures. These formed are actuated with a prolifick heat (Calidum) consisting out of part of the heat of the through passed subtilities, and part of the influent heat.

The Cavities graven within are left rough, and close, filled up with air, or other thin substances, as vapours; these must needs be rough, because where ever we see the Earth excavated, it alwaies appears rough, which contributes much to the conception and re∣tention of the seed or geniture, and so doth its closeness. These Wombs do not remain long ventous, without being gravidated with some spermatick matter, which is constituted out of the most subtil and active parts or spirits of passing exhalations, being so

arctly knit and united into a subtil temperament of their Elements, that they might be termed volatil bodies, actuated most by fire and air. These spirits or volatil bodies cannot divagate without meeting with some moisture, which doth unite them and cohibite them into one body; nevertheless they continue in making their way untill they arrive to some Cavity, where they may be harboured (or else they may be stayed by so much moisture as may force them through their intumescence to raise a womb where they meet,) where being arrived they are immediately cherished and further actuated, united, and condensed by the close and cold temperature of the womb. This actuation conceives a flame, be∣cause through it the fire happens to be united, and thence dilated by the incrassated air, whose immediate effect is a flame; now be∣ing come to a flame they attract nutriment out from their matrix in the same manner as was set down before. The spiritous parts of this advening nutriment is united to the central parts of the flame, which it doth increase; its other parts that are more humorous and less defecated are concreased by the lesser heat of the extreme parts, or a heat lessened through the greater force of the extrinsick cold.

That which is worthy of inquiry here is, Why the heat or vital flame strives to maintain the central parts; moreover, this seems to thwart what I have inserted before, viz. That it is the nature of fire to be diffused from the center.

2. Whence it is occasioned, that the weighty parts, as the dense and humoral ones are expelled to the Circumference.

For solution of the first you are to call to mind, that the Elements in that stare, wherein they are at present, do war one against the other for the Center, which if each did possess, this motion would cease in them; the fire then being now in possession of the Center con∣tracts it self, and strives to maintain its place; nevertheless it doth not forbear diffusing its parts circularly to the circumference, be∣cause through its natural rarity it is obliged to extend it self to a cer∣tain sphere.

The reason of the second is, Because the igneous and ayry parts being united into a flame and into a greater force do over-power the other Elements and impell them to the Periphery, where they be∣ing strengthned by the ambient coldness of the Matrix are stayed, and do concrease into a thick skin; by this also the internal flame

is prevented from dissipating its life, and the better fitted to elabo∣rate its design, which is to work it self into shapes of small bodies, of several Figures, and of various Properties, and in those shapes to diffuse each within a proportion of other Elements likewise variously tempered. And so you have in brief a perfect delineation of the Earths conception and formation of Seeds, whose spirits being now beset with thick dense parts are catochizated, that is, the flame is maintained in such a posture which it had, when it had just accomplisht the plasis of the internal organical parts; or in some the flame may be extinguisht through the near oppression by heavy parts, which * 1.1 afterwards being stirred and fortified by an extrinsick heat relaxing its parts returns to a flame. Whence it happens, that seeds may be kept several months, yea years, without protruding their parts, but being committed to the ground, especially where the mild heat of the heavens doth penetrate, perfused also with a mo∣derate moysture, do soon after come to a germination. The same may be effected by any other mild heat, like we see that many seeds are perduced to a growth before the spring of the year in warm chests, or in dunged ground; Eggs are frequently harched by the heat of an Athanor, or by being placed between two Cushions stuft with hot dungs; Silk-worms Eggs are likewise brought to life by childrens heat, being carried for two or three weeks between their shirts and wascoats, all which instances testifie that the heat of the Sun is no more then Elementary, since other Elementary heats agree with it in its noblest efficience, which is of actuating and ex∣citing life within the genitures of living bodies; possibly it may somewhat exceed them as being more universal, equal, less opposed, and consequently more vigorous and subtil.

The time, when the Earth is most marked with Matrices, is in the Spring and Fall, because the astral heat is then so tempered, that it doth gently attract great quantity of exhalations and hu∣mours; neither is it long after before they conceive, the influences of the Stars being then pregnant in subtilizing and raising seminal matter.

The cause of the variety of Seeds and Plants thence resulting I have set down above, and withall why it is that (Non omnis fert om∣nia tellus) every kind of Earth doth not produce all kinds of herbs; but why herbs of the hottest nature are sometime conceived within the body of water might be further examined. In order to the

solution of this Probleme, you must note that the seeds of such herbs as do bud forth out of the water, were not first conceived within the water as water, but where it was somewhat condensed by Earth, as usually it is towards the sides, where those Plants do most shew themselves; for water in other places, where it is fluid, is uncapable of receiving the impression of a womb, excepting only where it is rendred tenacious and consistent through its qua∣lification with glutinous or clayish earth. And this shall serve for a reason to shew, that herbs germinate out of water, although they are not conceived within it * 1.2. The ground, why the hottest herbs, as Brooklime, Watercresses, Water crowfoot, &c. are generated in the water, is, in that the spirits informating those Plants are subtil and rare, easily escaping their detention by any terrestrial matrix, as not being close enough by reason of its contiguity of parts; but water, be the spirits never so subtil or rare, is sufficient to retain, stay, congregate, and impell them to a more dense union (whence it is that such substances prove very acre and igneous to the pallat) by reason of its continuous weight.

Next let us enumerate the properties of a vegetable Seed.

1. Is, to be an abridgment of a greater body, or in a small quan∣tity to comprehend the rudiments of a greater substance, so that there is no similar or organical part of a germinated plant, but which was rudimentally contained within its seed.

2. To be included within one or more pellicles.

3. To lye (as it were) dead for a certain time.

4. To need an efficient for the kindling of its life, whence it is, that the Earth was uncapable of protruding any plants before the Heavens were separated from the Earth, through whose efficiency, to wit their heat, living substances were produced.

5. To need an internal matrix for its production and germina∣tion, which is not alwaies necessary for the seeds of animals, as ap∣pears in the Eggs of Fowl and Silk-worms.

6. Only to be qualified with a nutritive, accretive, and propaga∣tive vertue.

7. To consist intrinsecally of a farinaceous matter.

VII. The germination of a plant is its motion out of the Seed to the same compleat constitution of a Being or Essence, which it hath at its perfection. Motion in this definition comprehends the same kinds of motion, which Accretion was said to do, and withall

is specified by its terminus a quo the seed, and a terminus ad quem a perfect living being, that is a being responding to the goodness and truth of its formal and material parts. A Plant at its perfecti∣on generally consists of divers parts, whereof some are said to be similar, others dissimilar: The former are such as do partake of one matter, and one partial form, and are destined for one single action, use, or end as they call it. The latter are distinct from one ano∣ther in matter, Partial form, action, or use; whence they are also termed organical, because two or more dissimilar parts being con∣joyned prove a convenient organ for performing a compounded action. The similar parts are either fluid or consistent; The first, being otherwise known by the name of liquid, are succulent, or lachrymal: The succulent ones are unctious or balsamick fluidities, contained within the venal porosities of Vegetables for their nu∣triment. That their fluidities are unctious appears by the breaking of a Vegetable and squeezing its juyce out, which doth manifest it self to be glutinous between ones fingers. The venal porosities are discovered by the humours pressed out of a discontinuated plant, and appearing to proceed out of the o••••ices of long exill chan∣nels. The colours of these juyces are various, some delighting in a milky colour as Tithymal; Others in a dark yellow, (as Celandine,) waterish (as a Vine,) purple, green, and many others, which do all depend upon the diversity of temperament and degree of concocti∣on. Lachrymal humours are fluidities proceeding out the pores of a plant through a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or transudation * 1.3, pressed out either through the abundance of nutriment contained within the chan∣nels, or expelled by means of irritating external heat; among these some are more aqueous, concreasing afterwards into a gumme, others like Pitch changing into Rozin. The consistent or solid parts are either the fleshy or fibrous parts of a plant. The fleshy ones are the parenchymous substances of a plant. By parenchymous understand parts, which being fleshy and of an equal consistency are extended equally into all dimensions. Fibrous parts are like strings diducted into length, and seminated through the parenchymous ones for the firmness of the body, and retention of nutriment. These are most right ones, some few oblique, and as few trans∣verse.

The Medullar substance is a similar part, being spungy, concrea∣sed within the innermost places of a plant out of a peculiar matter.

The rind or bark is a similar part concreased out of the grossest part of the material principle of a plant.

Dissimilar parts comprehend the root, trunck and boughs or branches.

The root of a plant is the part defixed within the earth, consi∣sting most of fibrous parts, little flesh, and a rind, and destined for to attract and prepare the nutriment for the whole plant.

The trunck is the middle body of the plant between the root and the boughs, formed most out of flesh, some fibres, a vein of marrow, and a bark.

The boughs are the body divided into many dissimilar substances of the same kind. Sprigs are the same with boughs, and differ only from them as Diminutives.

The excrescent or abounding parts of a plant are the Leaves, Flowers, and Fruits.

A Leafe is an abounding dissimilar part of a plant, consisting of a loose and moist flesh, and tender sinewes, strings or fibres produ∣ced out of the courser and less concocted part of the abounding nu∣triment of a Vegetable.

A Flower is an excrescent dissimilar part, consisting of a smooth fine flesh, subtil fibres, and a thin pellicle, formed out of the siner and better concocted part of the abounding nutriment of a plant.

Fruits are excrescent dissimilar parts, containing stones or kernels, gores, flesh, and a skin, some, although but few, having fibres.

The excrements of Plants are either thick or thin: The thick adhere to the bark, and are worn off by the wind, rain, air, or are propelled by the succeeding excrements, which force the preceding to fall off. These are called the moss of a tree, whereof some is dry, sticking fast to the bark like bran, other is moister, 〈◊〉〈◊〉 and villous; the thin expires and vanisheth through the air.

Recremental or deforming parts are Knobs, Nodes, and Warts.

Knobs are hard recremental parts of a tree, some sticking out in the bigness of a head, or fist, some greater, others less; some being latent are also various in their extensions; others having a cavity within the knob, others not.

Nodes are plain hardnesses of a plant, and usually orbicular.

Warts are likewise swelling hard recremental parts differing from knobs only in smalness.

Thus far of the integral parts of a plant, which I thought neces∣sary to premit, and thence to take occasion to explain their particu∣lar germination out of the seed, which continued in its matrix, or dimitted into another doth soon after either receive its flame a new by having its body opened, whereby the fiery parts return to an union, and being diducted by an incrassated air, return to a vital flame, which the celestial efficient, together with the internal dispo∣sition of the Matrix, being perfused with a gentle and piercing moisture, and indued with a sharp heat do concur unto by relaxing, mollifying, rarefying, and attenuating the intrinsick parts of the seed.

1. The seed is relaxed by a thin piercing humour, or in short by incrassated air, whereby the close parts are diducted, the heavy ones lifted up and balanced by other light ones; between every diduction or space between two diducted parts the flame doth ve∣getate and assume nutriment, being every where diffused throughout those spaces. The flame it self in the mean time inheres radically in the consistent parts like the flame of a Candle in its Wieck or Cotton, into whose pores it attracts nutriment: Whence these flames being of an unequal and various intention, and their subjects of an unequal and various extension, do each according to their in∣tention intend themselves and extend their subjects into a dayly accretion of parts, whereby in time they arrive to their just and definite magnitude, which is stented by the extream expansion of their Radical or Spermatick solid parts, and greatest intention of the spermatick spirits: For the spermatick matter or the seed it self is of that nature, that being very close tyed through its spirits. and radical moisture, and withall intertext with terrestrial minima's is capable of degrees of extension and rarefaction, until it appells to the highest degree; within those degrees of extension and rare∣faction it takes in gradually other matter, both solid, spiritous, and humorous, whereby it discovers its gradual accretion; not unlike to Gunpowder, which within its bowels contains much fire densely united, but oppressed and hindered from flaming through the salin parts; yet being stirred, excited, and somewhat freed from its said oppression, so as to reach to a flame, it acereaseth in body and flame by the access of the ambient air being permixt with a

proportion of fire, which it draweth in for nutriment, untill it hath reached to the height of accretion. Whence you may plainly gather, 1. That the total vertue of Accretion lyeth hidden in the spermatick substance.

2. That the accretion of living parts happens through increasing their flame and extending their solid substance, and by being united to the radicall ones. This observation containes the greatest secresie of the art of Medicine, and is the sole basis of most of the Theoremes therein expressed, and withall de∣tects a fundamental errour of Galen, whose tenet distinguish∣eth the influent heat essentially from the innate heat, whereas the former is nothing else but the flame of the latter increased by spi∣rits lately advened and united to it by the last concocted nutri∣ment. But of this more expressely in my Archelogia Iatrica. Notwithstanding I shall continue the history of Accretion in each part: Through the fore-mentioned expansion, rarefaction, and in∣tumescence, the circumduced pellicles, being two in number, diffe∣ring from one another only in crassitude, are gradually distended, untill at last all the parts being perfectly formed by the mechanick or plastick spirits in the manner beforesaid, break their Membranes first (naturally) at the top next towards the Surface of the Earth, but counter-naturally at the sides.

The cause of this first eruption through the top depends upon the swifter and more forcible turgency of the light Elements tend∣ing upwards; besides, upon the upper parts being more rarefied and attenuated through their greater nearness to the influential heat.

The Root erupts soon after its having pierced through the mem∣branes by means of its weight strengthned by course heat, groweth downwards, and spreads into branches, like the upper parts grow upwards spreading likewise into boughs: These are more rare and thin, as consisting of a thinner and rarer flame, and of a thin (yet solid) sperm, which according to the capacity of the same prin∣ciples now mentioned do form themselves into boughs and leaves, attracting every day nourishment proportionable to what was dis∣sipated. The Root doth in the same manner accrease by attracting weighty nutriment, being impregnated with a dense heat, and therefore can clime no higher; but as for that which is more rare and thin, it ascends higher or lower according to its proportion of tenuity and rarity.

The similar parts are accreased out of the more humorous parts of the attracted nutriment; the solid ones out of the grosser parts of it. The barke is accreased out of the grossest reliques of the Ali∣ment; the fibres out of the grosser; the fleshy parts out of a mean substance, between gross and subtill, solid and liquid; the medullar once out of the more unctious and rare parts; the boughs out of nu∣triment somewhat more subtil and rare than that of the middle body or trunck.

The redounding parts draw matter for their accretion fro••e cav•• more waterish parts of the plant abounding in her, which 〈…〉〈…〉 contain a remnant of all the similar & dissimilar parts of the whole.

That these are abounding parts, their appearance only at such times when a plant is not alone filled but over-filled with nutriment doth restifie, which usually hapneth in the Spring, Summer, and Au∣tumn. Leaves do germinate, when the said matter is less concocted however supplied in great abundance; whence it is, that they make choice of a green colour, and are expanded into Latitude. Flowers appear, when the said matter is somewhat more concocted, and are only protruded out of the better and subtiller part of it, whence many of them become odoriferous. Fruits are engendred out of the same subtil matter being yet more concocted, whence it is that most do take their beginning from a subtility for to acquire a crassitude, (according to this trite one substantiae coctione evadunt crassiores) whose more terrestrial part falling through its weight to the center concreaseth into a kernel or stone, whereupon the other parts do fasten as upon a foundation, increasing dayly by apposition of new matter.

The recremental parts I call so, because they are generated out of the greater part of such matters as ought to be excerned, but containing some alimentary ones are retained and agglutinated, whence they chance to be somewhat like and dislike to the other parts.

Plants are variously divided, 1. Into three species, viz. an herb, which is a Plant, some consisting of a root only; others of a root stalk, and leaves, whereof some comprehend (Fruges & Olera) Corn and Potherbs.

2. A shrub is a plant fastned to the ground by a root, and spread∣ing into many boughs without a trunck.

3. A tree is a Plant obtaining a root, trunk and boughs.

In respect to their place of conception some are said to be ter∣restrial, others aqueous; some wild, others Garden Plants: Ac∣cording to their bigness, some great, others small. And in regard of their fructification, some fruitfull, others barren; or to their germination, some to bud forth sooner, others latter. For instance the Turnip, Basil, and Lettuce, shew themselves within three or sour daies, others in five or six daies, as a Gourd, the Beete, &c. some in eight daies, as the Orach; Some in ten, as the Cabbage; 〈…〉〈…〉 in twenty daies, as Leeks; Parsly in forty or fifty; Piony 〈…〉〈…〉 scarce less than within a year: Many other diffe∣•…•… taken from their Colour, Figure, &c. I do wittingly omit.

The propagation of a Plant is, whereby it doth generate its like in specie through semination. This is the last function, that a Plant exerciseth; for it must be nourisht and accreased to a just magni∣tude before it can attain to this most perfect and compleat action.

Semination is the means whereby it performeth the same, and is a Plants bringing forth of seed; this name in the English other∣wise soundeth a seeding. Seed is the abridgment of an intire Plant, whereby it doth multiply it self into many of the same kind.

But the great question will be, whence it is, that a Plant ob∣taineth this power, and what Seed properly is.

Here you are to observe, that Seed is twofold.

1. It is that, which is casually (as it may seem to us) constituted within the Earth through the concourse of the Elements into one body being particularly so temperated, as to be disposed to germi∣nate into a Plant. Of this I have spoken sufficiently before, where it appears that it precedes the constitution of a Plant, whereas the other whereof I am to treat at present, doth consecute a pre∣ceding Plant, and is generated by it.

Seed in this second acception is a dissimilar substance, con∣sisting of the rudiments of all the parts of a Plant, that are to liken the propagatrix (or from which it was propagated) in specie.

The manner of semination is thus: A Plant having already disburdened it self of its fulness or abundance of nutriment by casting forth Leaves, Flowers, and Fruits, there is still a remnant of abundance of the best nutriment, which a Plant being now exalted

to its vigour in its operations through the preceding Spring and Summers heat doth concoct to the highest degree, and a just consi∣stency, wherein the spirits are united with the solid parts so as it may be requisite for them to become Seed, each part of the propaga∣ting Plant discharging its abundance that waies, where the passage is most free, which is towards the top, whereunto the external heat, being attractive, seems also to contribute: downwards it cannot tend, because the passage is stopt by nutriment, that is impelled upwards from the root. The said abundancies meeting in one cavity or passage towards the top of the stalk of an herb or branch of a tree unite into one, where the contiguous parts consisting most of a vital heat possess themselves of the center, impelling the con∣tinuous ones to the Circumference, which tye them all close into one, and are as it were a firmament about them, their extream parts concreasing into pellicles. This union is confuse, that is, each dis∣similar part is not mixed with the other, but only glued and tyed, (because their arct composition * 1.4 doth impede it,) in a confuse man∣ner, that is no distinct shape, figure, form, or exact order: These they acquire within their spermatick cavities, but after conception in a womb, where their body being soon loosened, then each dissi∣milar part through its degree and proportion of levity and gravity falls naturally into its own ranke and order.

Besides this natural manner of propagation, there is another ar∣tificial one practised among Gardeners, by planting a sprig of a tree into the ground, or ingraffing of it into another tree between the wood and the bark, whereof the former groweth up to a tree, the latter spreads it self into boughs and branches. The s••me is also effected by thrusting some roots into the earth, as a Liquorish or Lilly root: Or by planting some kind of leaves into the ground, as of Indian figgs or Opuntia. This hapneth by reason those fore∣mentioned Plants are indued with very extensible spermatick parts and copious innate spirits, each bough being sufficient to accrease to a tree, were it near enough to the earth to attract proportionable nutriment, but being remote must be satisfied and increase accord∣ing to the quantity of access of aliment. 2. Each sprig of most trees, as also the foresaid roots and leaves containing the rudiments of all the dissimilar parts, which the whole doth, doth accrease into other parts, viz. roots, trunck and branches by the qualification of the aliment: The courser accreasing about the lower part into a root,

the mean into a trunck, the finer into branches. Nevertheless this is observable, that trees propagated out of sprigs are nothing near so fruitful, or so long lived as those from the Seed.

After a Plant hath done her endeavour in producing fruits and seeds, she decreaseth, some yielding yearly, others monthly and day∣ly of their magnitude, vigour, and nitorous complexion, shrinking by degrees by reason of the wasting of the spermatick matter and innate spirits, untill at last they naturally die through extream driness and coldness, or rather through an entire dissolution of their tempera∣ment. Counternaturally a plant is further exposed to many diseases, and a violent death distinguisht into two sorts, the one hapning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereby a plant is frozen to death; the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, through an immoderate extrinsick heat, extracting, dissipating, and consuming the innate spirits of a Plant. Either of these may befall a part or a branch alone of a tree, and then a part of it is alone said to be dead.

Notes

• * 1.1

  To wit, the latent fire into which the extinguisht flame was dissolved.
• * 1.2

  Except where it is condensed.
• * 1.3

  Or by in∣cision
• * 1.4

  Of each dissimilar part in par∣ticular.