Anatomical exercitations concerning the generation of living creatures to which are added particular discourses of births and of conceptions, &c. / by William Harvey ...

Of the Blood, as it is the Prin∣cipal Part. (Book 52)

EXER. LII. (Book 52)

IT is therefore evident, even to the Eye, that the blood is the Primigenial, and so the Genital part: & that all those attributes recited in the precedent Chapter are consistent with it: namely, that it is the builder and preserver of the body and prin∣cipal part wherein the soul hath her Session. For (as we newly said) before any particle of the bo∣dy appear, the blood is born, and groweth, having a palpitation (as Aristotle saith) within the Veins mo∣ving * 1.1

to and fro with a Pulse, and is above all the hu∣mours dispersed through the whole body. And so long as life doth last, the Blood alone is Animate, and hot.

Moreover, by his various motions, in celerity, or slowness; vehemence, or feebleness, &c. He plainly discovers his resentment of the affronts which a∣ny thing casts upon him, and the friendships of such as cherish him. We therefore conclude, the blood lives and is nourished of it selfe, no way de∣pending upon any other part of the body, as elder or worthier then it self. But whether the whole body depend upon it, as being postgenit, adjoi∣ned, and a kind of appendix or retainer to it, is not the business of this place. I shall only adde, what Aristotle confesses, Truly the nature of the blood * 1.2 is the cause, why very many things befal Animals, both in order to their manners and sense. So that hence we may perceive the Causes not of life onely in general, (for you can never discover any other Ca∣lidum innatum aut influens, innate or influent heat which may be the immediate instrument of the soul, besides the Blood) but also of longer or shor∣ter life, or sleep, and wakefulness, of Wit and Strength &c. For by its tenuity (saith Aristotle in the same place) and cleanness or purity, creatures are wiser, and have quicker senses: and likewise are either more timorous, or couragious, angry and furious: accor∣ding as their blood is more dilute and thin, or more compact and grosse by fibres.

Nor is blood the Author of life onely, but accor∣ding to its several discriminations, it is the cause of health, or diseases. And Poysons themselves, which assault us from without, (as poisoned darts or bullets) did they not infect the blood, would do us no prejudice. So that our life, and wellfare is derived unto us from the same spring. If the * 1.3

blood be over liquid, saith Aristotle, men grow sick; for it degenerates into so serous a gore, that some have swet Blood. If too much of it stream out, they die. For by want of blood, all the parts do not onely lan∣guish presently, but the Animal it self soon ex∣pires. I conceive it inconvenient to set down Ex∣periments to confirm this, because they require a peculiar Tract. I perceive that the wonderful Cir∣culation of the blood, first found out by me, is con∣sented to almost by all: and that no man hath hitherto made any objection to it, greatly worth a confutation: Wherefore if I shall subjoine the causes, and benefits of that Circulation, and lay open some other secrets of the blood, as, how much it conduceth to the happiness of the creature, as also to both soul, and body, that so men may be cautious to preserve their blood pure and clean, by commodious diet, I conceive I shall perform an of∣fice, not more new, then useful, and acceptable to Philosophers, and Physitians: nor will this opinion seem so improbable and absurd to any, as once to Aristotle; namely, That the Blood, like a Tutelar * 1.4 Deity, is the very soul in the body, as Critias of old, and others thought, supposing sense to be the chiefest property of the soul, and that sense to be in her by the nature of the Blood. Now some concluded it to be the soul, because it hath a power of moving by its owne nature: As Thales, Diogenes, Heraclitus, Alc∣maeon, and others.

But that both sense and motion are in the Blood, * 1.5 is conspicuous by many tokens, though Aristotle denied it. For if he himself compelled by the truth of the thing it self, did confess, that there was a soul in an egge, though the egge were addle: and that in the Geniture and Blood was found a divine substance, proportionably answering to the Matter of

the Stars, and that it was the Creators Vice-Roy: If some of the Moderns say, that the seed of Ani∣mals ejected in Coition is animate, Why should we not upon as good reason say, that there is a soul in the Blood? and seeing it is the first begotten, first moved, & first nourished, why should we doubt to affirm, that the soul is first raised, & kindled out of it? Blood is that, wherein the Vegetal and sen∣sative operations first shine forth: in which the pri∣mary and immediate officer of the soul, is bred; which is the common tye of soul and body; and in which, as in her Chariot, the soul visits and scatter∣eth influence upon all the parts of the body.

Besides, since the contemplation of Geniture is (as we have seen already) so difficult, (namely, how the fabrick of the body should be built by it, with providence, art, and divine understanding) why should we not by the same right, admire the excellent nature of blood, and harbour as worthy thoughts concerning it, as seed? especially see∣ing the Geniture it self (as appears by the egge) is made of the blood; and all the whole body (as from its Genital part) seems not onely to desume its first Foundation, but Preservation also, from it.

Thus much by the way concerning this matter, being to treat more fully and exactly of it else∣where. Nor do I conceive it worth the trouble, to dispute here, whether the definition of a part in its proper acceptation agree to blood? which some deny upon these grounds chiefly, because it hath not sense, and because it flowes and insinuates in∣to all the parts of the body, to cater convenient dyet for them. But I have found many things a∣bout the manner of Generation, by which being convinced, I shall establish the contrary to those things, (which Philosophers & Physitians common∣ly

affirm, or deny.) At present I will onely say, that in case we should consent that the blood hath not sense, yet it cannot be thence inferred, that it is no part of the sensitive body, and that the chifest too. For neither the Braine, nor the Spi∣nal Marrow, or the Crystalline, or Glassie humour of the Eye have any sense, and yet all Philosophers and Physitians do to this day with one consent, al∣low them to be parts of the body. But Aristotle did number it amongst the similar parts, and Hippo∣crates also; for while he constitutes the Animal body, out of conteining, and conteined parts, and impetum facientibus, spirits, he did necessarily own the blood amongst the conteined parts.

But of this more at large, when we enquire what a part is, and how many several acceptati∣ons there are of it. In the mean time, we will not conceale this Admirable Experiment (by which it shall appear that the most principal member of all, namely, the very Heart it self, may seem to be insensible.)

A Noble young Gentleman, Son and Heire to the honorable the Vice-Count of Mountgomery in Ire∣land, when he was a childe, had a strange mishapp by an unexpected fall, causing a Fracture in the Ribs on the left side: the Bruise was brought to a Suppuration, whereby a great quantity of putrified matter was voided out, and this putrefaction gush∣ed out for a long while together out of the wide wound. I deliver it from his own mouth, and the testimony of other creditable persons, who were eye-witnesses. This person of Honour, about the eighteenth, or nineteenth year of his Age, having been a Traveller in Italy and France, arrived at last at London: having all this time a very wide gap open in his Breast, so that you might see and touch

his Lungs (as it was believed.) Which, when it came to the late King Charles his ear, being related as a miracle, He presently sent me to the Young Gentleman, to inform Him, how the matter stood. Well, what happened? When I came neer him, and saw him a sprightly Youth, with a good com∣plexion, and habit of body, I supposed, some body or other had framed an untruth. But having sa∣luted him, as the manner is, and declared unto him the Cause of my Visit, by the Kings Command, he discovered all to me, and opened the void part of his left side, taking off that small plate, which he wore to defend it against any blow or outward injury. Where I presently beheld a vast hole in his breast, into which I could easily put my three Fore-fingers, and my Thumb; and at the first en∣trance I perceived a certain fleshy part sticking out, which was driven in and out by a reciprocal moti∣on, whereupon I gently handled it in my hand. Being now amazed at the novelty of the thing, I search it again and again, and having diligently enough enquired into all, it was evident, that that old and vast Ulcer (for want of the help of a skil∣full Physitian) was miraculously healed, and skin∣ned over with a membrane on the Inside, and guarded with flesh all about the brimmes or mar∣gent of it. But that fleshy substance (which at the first sight I conceived to be proud flesh, and every body else took to be a lobe of the Lungs) by its pulse, and the differences or rythme thereof, or the time which it kept, (and laying one hand upon his wrest, and the other upon his heart) and also by comparing and considering his Respirations, I concluded it to be no part of the Lungs, but the Cone or Substance of the Heart; which an excre∣scent fungous Substance (as is usual in soul Ulcers)

had fenced outwardly like a Sconce. The Young Gentlemans Man did by dayly warm injections deliver that fleshy accretion from the filth & pol∣lutions which grew about it, and so clapt on the Plate: which was no sooner done, but his Master was well, and ready for any journey or exercise, li∣ving a pleasant, and secure life.

Therefore, instead of an Account of the Business, I brought the Young Gentleman himself to our late King, that he might see, and handle this strange and singular Accident with his own Senses; name∣ly, the Heart and its Ventricles in their own pulsa∣tion, in a young, and sprigtly Gentleman, with∣out offense to him: Whereupon the King himself consented with me, That the Heart is deprived of the Sense of Feeling. For the Party perceived not that we touched him at all, but meerly by see∣ing us, or by the sensation of the outward skin. We likewise took notice of the motion of his Heart; namely, that in the Diastole it was drawn in and retracted, and in the Systole came forth, and was thrust out; and that the Systole was made in the heart, when the Diastole was sensible in the wrest; and also that the proper motion of the heart is the Systole; and lastly, that the heart then beats upon the breast, and is a litle prominent, when it is lift∣ed upwards and contracted into it self.

Nor is that other Controversie (namely, whe∣ther the Blood do onely serve to nourish the Body) to be much insisted upon in this place. Aristotle indeed doth in several places contend, that the blood is Alimentum ultimum, the last Aliment, and with him the whole School of Physitians give suf∣frage. And yet many things hard to be unfold∣ed, and of bad coherence, will ensue upon that o∣pinion. For, when Physitians treat of the Blood in

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stotle, did constitute the blood out of parts and dif∣ferences in some manner alike. Physitians indeed do onely take notice of humane blood, and of that as it spins into a Sawcer in Phlebotomy, and so coagulates. Aristotle contemplates the blood of all creatures in general, or that which beareth an Analogy with blood. But laying aside all cavil, and omitting the inconveniences which do pur∣sue their opinion, I shall briefly touch upon those things, which they both consent in, and are plainly discovered by sense it self, and are more pertinent to our business: intending else∣where to examine them at large.

Though (as I have informed you) the blood is called a part of the body, and that the primigenial and principal part; yet if it be considered in the whole lump (as it is in the Veins) nothing hin∣ders, why we may not say, that it conteins Ali∣ment, concocts it, and doth apply it to all parts: and that being one and the same thing, yet in that acceptation it may be said, both to feed, and to be fed, as also to be both the material and effici∣ent cause of the Body: and naturally to have that very constitution, which Aristotle conceived to be necessary in the primigenial part; namely, that the blood is partly of a similar, and partly of a dis∣similar constitution. For, saith he, Since for sen∣ses sake it is necessarily ordered, that there should be similar members in Animals; and since both the power of sensation, motion, and nutrition, are all comprehend∣ed in the same member, (namely the Primogenit) it is necessary that that member (which conteins such principles in it) should both be simple, that it may be capable of all sensible objects; and also dissimilar, that it may move, and act. Wherefore, he goes on, in the race of creatures that have blood, the Heart is coun∣ted

such a member: but in the bloodless, that member which is proportionable to the Heart.

Now if by the Heart he understand that parti∣cle which is first seen in the Egge; namely, the Blood, together with its receptacles (the Vesiculae pulsantes, and the Veins) as one and the same Or∣gan; I then conceive he speaks most true: for the Blood as it is discovered in the Egge and the Vesi∣cula, is partly similar, and partly dissimilar. But if he understand it otherwise, that which is seen in the egge, will easily confute him: for the substance of the Heart, being considered without the Blood (namely, its Cones, and the Walls or partitions of its Ventricles) is generated long after: and con∣tinues so long white, without any irrigation of blood upon it, untill the Heart be fashioned into an Organical form, such as may spout the blood through the whole body. Nor doth the Heart, then, appear of a similar or simple constitution (as is fit for a Primogenit part to do) but fibrous, fleshey, and musculous: and indeed (as Hippocrates would have it) a plain Muscle, or Instrument of motion. But, the blood, (as it is first seen, and as it beats being yet comprehended in the Vesicula,) is plainly of that constitution, which Aristotle judgeth necessa∣ry to a Principal part. For the blood, while it is in its natural constitution in the body, is altoge∣ther similar. But so soon as it is dislodged, and out of its receptacles, and puts of its native heat; it presently degenerates into several parts, as some dissimilar thing.

But if the blood were naturally designed onely to the nourishing of the body, it would be onely of a similar constitution; like the Chyle, or White of an egge; or at least it would be a mixt body, being compounded of the foresaid parts or juyces,

and yet truly one: as those other juyces; name∣ly, the Choler and Phlegme, which after death, e∣ven when they are taken out of their habitations, remain the same, as when they were seen in the live body: but are not so soon changed.

Wherefore, what Aristotle attributes to a Prin∣cipal part, that very same thing is proper to blood. For blood, as it is a Natural body, being an He∣terogeneous, or Dissimilar substance, is compoun∣ded of those parts, or juyces. But as it lives, and it the chief Animal part, compounded of a body and soul. But when that soul, by reason of the expiration of the native heat, doth vanish, and its native substance is presently corrupted, and is dissolved into those parts, of which it was former∣ly made: namely, first into a Watry Blood, next into Red, and White parts: and the Red parts, which are uppermost, are most florid: but those that sinck downwards grow dark, and black. Now some of the parts also are fibrous, and thicker, as being the tye, and connexion of the rest; others are ichorous and serous, upon which the coagulated lump useth to float. And into this Serum almost all the blood degenerates. Now these parts are not in the live blood, but onely when it is now corrupted and dissolved by death.

Besides the recited parts, there is seen in hotter and stronger Animals, as in Horses, Oxen, and Men also of a more lively constitution, another part of blood, which when the blood is let out and gru∣mefieth, seating it selfe in the upper part of the redder blood, doth condense, and plainly resemble a Gelly made of Harts-horn, or kind of Mucilage, or thicker white of an egge. The vulgar count it the Phlegme, and Aristotle the crude and unconcocted part of the blood.

I have observed this part, to differ, as well, from the serous, (upon which the coagulated gore useth to swim) as from the other parts, as like∣wise from the Urine, which is dreined by the Kidnies from the blood. Nor is it to be thought the cruder and colder part of the blood, but the more spirital, as I suppose, and that by two experiments; First, because it swimmes above the florid and brighter part of the blood, (which is vulgarly conceived to be the Arterial blood) as be∣ing hotter, and fuller of spirits then it, and upon the disgregation of the blood, obtaines the upper place.

Also in breathing a Veine, this sort of blood (where of there is plenty in persons of a hot tempe∣rature, that are strong and fleshy) it darts it self out in a longer stream, and more vehemency (as if it spirted out of a Syringe) & hereupon we count it hotter, and more spirital: as that geniture is counted most fertile & fraught with spirits, which leaps farthest and most forcibly.

And that this gelly doth much differ from that ichorous and watry substance, which (as being colder then the rest) sinketh down to the bottom of the sawcer, is evident for two reasons: for the watry and washy part is more crude and inconcocted, then that it may be wrought up into perfect blood. But the gelly, which is thicker and more fibrous, swimming above the lump of blood, appeareth more concocted and elaborate then it. And therefore in the solution or partition of the blood, this gelly keeps aloof, the whey or sanies lowest, but the lump and red parts (as well the brighter as the darker) possess the middle region.

Now is it most certain, that not onely that part, but all the blood, nay the very flesh it self (as

may be observed in Bodyes hanged in Chains) may may be corrupted into ichorous whey. As being re∣solved into that substance, of which they were first compounded: so Salt is resolved into Lie, from whence it first sprung. So likewise in every Ca∣chexie, the blood that is let, abounds with plenty of Serum: so that sometimes there scarce appears any grumous part at all, but all the blood seems to be one entire washy gore; as we finde in that kinde of Dropsie called Anasarca: and it is also natural in creatures that are bloodless.

Likewise, if you breath a veine immediately af∣ter you have eat and drank, (before the second concoction be finished, and the Serum descended through the Kidnies) or upon the first approach of a fit of an Ague, you shall finde the blood to be washy, inconcocted, and mingled with much whey. But on the contrary, if upon an empty Sto∣mack, or discharge of the Urine, or a large Sweat, you open a Veine, you shall finde the blood thick (as being quite destitute of Serum) and be∣ing almost all condensed into a lump.

And as when the blood growes raw and crude, you shall perceive but very litle of this gelly float∣ing a top. So if you poure out the Serum separa∣ted from the lump or mass, and let it simper upon a gentle fire, you shall soon see it changed into this gelly: which is a manifest signe, that that washy or serous substance, which is now divided from the rest of the blood, is perhaps some matter of the Urine, but not the Urine it self, though in colour and consistence it look like it. For the U∣rine being boyled, is not thickned into a fibrous Gelly, but rather into a Lie: but this washy or se∣rous part being a while gently heated, condenseth into a gelly like that above: as on the contrary,

that ••u••ago, or gelly, degenerating into more cru∣dity by corruption, is dissolved into Serum.

And thus farre have I brought this part of the blood (which is my own Observation) upon the Stage; of which (and the other parts of blood, which are apparent to sense, and allowed by the authority of Aristotle, and Physitians) I shall more copiously discourse hereafter.

In this place, not to digress farther, I conceive the blood to be taken (with Aristotle) not as it is * 1.6 simply understood, and called Cruor, but as it is a living part of an Animal body. For so Aristotle: The blood is hot in such a sense, as if we could call hot water by one onely word, and not as a subject receiving heat into it. For heat is in the essence of the blood; as whiteness, in a white man. But when blood is made hot by any distemper, or passion of the Minde, it is not then calidus perse, hot, by its own heat. And thus we may say of that which is moist, or dry. Wherefore, partly a hot, and partly a moist substance is in the na∣ture of such kinde of things; but if you divide them, they then grow cold, and congeale; and such is blood.

Blood therefore as it is a living part of the Body, is of a doubtfull nature, and falls under a two fold consideration. And therefore materialiter & per se, it is called nutriment; but formaliter, as it is endued with heat, and spirits, (which are the im∣mediate instruments of the Soul) and with the Soul it self: it is to be counted the Bodies Genius, and Conserver, the Principal, Primogenit, and Genital part. And as a Prolifical egg is the Matter, Instru∣ment, and Efficient cause of the Chicken, and as all Physitians count the geniture of both Sexes mingled in the womb after coition, both for the material and efficient of the Foetus; so, upon a better right, may we affirm, That the Blood is both the Matter and

Preserver of the Body, and not the bare Aliment. For it is a known thing in Creatures that are star∣ved by hunger, and Men also that dye of Consumpti∣ons, that a great quantity of blood remains in their Veins even after death. And also Young men that are in their growth, and Old men that are decli∣ning, have a proportionable quantity of blood; namely, according to the increase, or diminution of their Flesh. So that the blood is a part, and not the nutriment onely of the Body. For if that were the onely use of it, no man would be starved, so long as any drop of the blood remains in the veins, as the flame of a Lamp doth not expire, so long as any oyle at all remains to support it.

But while I affirm the soul to reside first, and principally in the blood, I would not have any man hastily to conclude from hence, that all Blood-letting is dangerous, or hurtfull; or believe with the Vulgar, that as much of blood, so much of life is taken away, because Holy-writ placeth the life in the blood. For dayly experience shewes, that Letting blood is a safe cure for several Diseases, and the chiefest of Universal Remedies: because the default, or superfluity of the blood is the semi∣nary of most distempers; and a seasonable evacua∣tion of it, doth often rescue men from most de∣sperate maladies, and Death it self. For look how much blood is according to Art taken away, so many years are added to the Age.

Nature her self was our Tutor here, whom Phy∣sitians transcribe: for She, of her own accord, doth many times vanquish the most mortal Infirmities by a plentifull and critical evacuation, either at the Nose, Haemorrhoids, or by menstruous Purgations. And therefore young people, who feed high, and live idlely, unless about the eighteenth or twentieth

yeare of their age (at which time the stock of blood encreases, together with the bulk of their bodies) they be disburdened of the load and oppression of their blood, either by a spontaneous release at the Nose, or Inferiour parts, or by breathing a Vein, they are dangerously set upon by Feavers, Small-pox, Head-aches, and other more grievous Distempers and Symptomes. Alluding to which, the Farriers, do begin almost all Cures of Beasts with Letting blood.

Notes

• * 1.1

  De hist. an. l. 3. c. 19.
• * 1.2

  De part. an. l. 2. c. 4.
• * 1.3

  Hist. an. l. 3. c. 9.
• * 1.4

  De Anima. l. 1. c. 2.
• * 1.5

  De hist. an. l. 1. c. 19. & de part. an. l. 2. c. 3.
• * 1.6

  De gen. an. l. 2. c. 3.