Van Helmont's works containing his most excellent philosophy, physick, chirurgery, anatomy : wherein the philosophy of the schools is examined, their errors refuted, and the whole body of physick reformed and rectified : being a new rise and progresse of philosophy and medicine, for the cure of diseases, and lengthening of life / made English by J.C. ...

CHAP. IX. Sensation or feeling, unsensiblenesse, pain, lack of pain, motion, and unmooveablenesse, through diseases of their own rank, the Leprosie, Falling-evil, Apoplexy, Palsey, Convulsion, Coma or Sleep∣ing-evil, &c.

1. Grating or fretting only is reputed the cause of the pain of him that hath the Stone in the Reines. 2. The opposite is prooved. 3. For so the Urine-pipes should want a feeling. 4. The definition of pain, according to the Schooles. 5. The opinion of the Antients and Moderns concerning the first or cheif organ of the sen∣ses. 6. But it teacheth nothing besides vain words. 7. The implicite Blas∣phemies of the Schooles. 8. That the braine is not the immediate organ of sense and motion. 9. What hath deceived the Schooles about these things. 10. A bet∣ter attention or heed of some. 11. From whence they have so perswaded them∣selves. 12. The Authours meditation about sense and motion. 13. A specu∣lation about the solution in a wound of that which held together. 14. A solide part doth not feel, of it self. 15. Three organs subordinate to motion. 16. The Schooles go back from their former supposition. 17. That the sinew is not the proper instrument of all sense. 18. A consideration of tho Leprousie. ••9. All sinewes dedicated to motion, are also sensible. 20. The errours of the Schooles about the Leprousie. 21. The errour of Paracelsus. 22. The uncon∣stancy of Paracelsus. 23. The unsensiblenesse of the Leprosie, from whence it is. 24. Manginesse, and the Pox or fowle disease, how they differ from the Leprosie. 25. Scabbednesse requires not internal remedies. 26. The Reader is admonished. 27. Wherein the difficulty of curing the Leprousie, is seated 28. Hipocrates had not as yet known the immediate subject of sence. 29. Life, what it is. 30. A nearer Doctrine concerning sense. 31. The immediate subject of sense. 32. A deaf or dull definition concerning the Sensitive soul. 33. How Sensation or the act of feeling happens. 34. Why for sensation, there is no need of recourse unto the Braine. 35. The seate of the Mind. 36. What pain is. 37. In what sense, paine may be action and passion. 38. Paine and a disease, by what Beginning, they may be made. 39. Of what sort, anger and fury are, in this place. 40. Pain, what sort of passion it is. 41. Concerning the Apoplexy. 42. The manner de∣livered, of making the Apoplexy, is ridiculous. 43. Paracelsus, about this place, is a like frivolous and unconstant to himself. 44. The meditation of the Authour. 45. Some absurdities accompanying the Schooles. 46. A new dis∣tinction of causes. 47. A stopping up of the arteries in the throate, what it may argue. 48. That a positive Apoplexy is hitherto unknown by the Schooles, and prac∣titioners. 49. That the Apoplexy and Palsie are not made from the afflux or flowing of phlegm into the bosome of the Braine. 50. Galen is ridiculous in the ne••∣like contexture of the brain. 51. An examination of some remedies. 52. That an Apoplexy is not the primary affect of the braine. 53. That there is a tasting in the midriffs. 54. A secondary passion is prooved to be from below. 55. The

properties of the head, how far they may ascend in themselves. 56. A true A∣poplexy is positive, not privitive, and that the Schooles are ignorant of. 57. The astonishment or unsensiblenesse of the Schooles, is noted by the astonishment of the fingers. 58. The manifold impossibility of the Schooles, which followes upon a privative Apoplexy. 59. The Schooles are astonished in the astonishment of the touching. 60. A history of the astonishment of the hands from a Quartane Ague. 61. The rise or original of a positive Apoplexy. 62. The Palsie is a contracture or convulsion of the sinewy marrow. 63. The Palsie is oftentimes without the Apoplexy. 64. The shortnesse of the neck what it may argue. 65. From whence frictions or rubbings in an Apoplexy, were instituted. 66. Why they are ridiculous. 67. The anguishes of the Schooles. 68. The rubbing of the skinne contradicts the phlegme of the Cerebellum or little brain of the hinder part of the head. 69. The generation of the stupefactive or sleepifying matter of an Apoplexy. 70. Why the Apoplexy, is called by the Germans, a stroak. 71. The place of an Apoplexy, is proved to be in the Duumvirate. 72. The stumbling of the Schooles, about the examination of the property of simples. 73. Against the position of the Schooles, concerning the phlegme of the fourth bosome of the braine. 74. The perplexities of the Schooles concerning the hurting of the sense, motion re∣mayning safe, and on the other hand. 75. It is explained by some positions, why sense may be hurt, motion remayning safe. 76. The Apoplexy, after the man∣ner of hereditary diseases lurks in the formative faculty of the seed. 77: Against the cause of the Schooles for an Apoplexy. 78. Against the cause of the Schooles for a Palsey. 79. The causes of the Apoplexy. 80. That the Apoplexy doth not consist of a privative cause. 81. The definition of an Apoplexy. 82. What a true Palsie is. 83. Diverse stupefactive remedies. 84. That sleepifying medi∣cines, as such, do not cure madnesses. 85. What hath deceived the Schooles here∣in. 86. A sweet Anodine orpain-ceasing medicine is harmlesse. 87. Why Ano∣dines as such, do not presuppose cold. 88. What a sleepifying medicine is. 89. An Anodine pertaining to the Falling-sicknesse, differs from that of the Apoplexy. 90. A returne unto paine. 91. There is a forreigne consent for paine. 92. From whence paines are con-centrall with the stars. 93. Whether the venal blood be in∣formed by the soul. 94. Sense and pain, wherein the may subsist. 95. What may cause paine, and after what sort. 96. Whether sense or seeling be made pas∣sively. 97. The primary cause of paine and sense. 98. The Schooles stay behind. 99. The consideration of life, hath regard hitherto. 100. A vainprivy shift of the Schooles. 101. A demonstration of the fire, that pain and sensation may from thence cleerly appear. 102. That these things have layen hid to the Schooles. 103. What is to be considered for searching into the proper agent of paine. 104. The rules of the Schooles concerning the activity of simples, is reproved by the way. 105. From whence the Schooles have been deluded. 106. A paradox is prooved against the Schooles. 107. Sensible agents act on the sense only occasionally, whe∣ther they are medicines, or not, fire excepted. 108. An application of virtues, by what meanes it may be made. 109. Sensation consists in the vitall judgment, and so also, in that of the Soul. 110. Some consequences for the demonstrations of things before passed. 111. From whence the faculties of medicines have been estranged in the Schooles. 112. How differently the fire can act. 113. The un∣considerate rashnesse of the Schooles. 114. Some sequels drawn from the foregoing particulars. 115. The differences of paines. 116. A convulsion is the compani∣on of paine. 117. The paine of the disease of the stone. 118. The blockish opini∣on of the Schooles, concerning the convulsion or Cramp. 119. Its falshood is manifested. 120. Errours meeting us. 121. Some negligencies of Galen. 122. Galen looseth the name of a Physitian from the censure of his own mouth.

123. Galen hath taught only childish devises. 124. Arguments on the contrary. 125. The errour of the Schooles concerning the Convulsion is concluded. 126. Ri∣diculous similitudes made use of by the Schooles. 127. Some remarkable things. 128. After what manner the Convulsion is made. 129. A twofold motion of the muscles, is proved. 130. The Convulsion is not properly, an affect of the head. 131. Example of parts convulsed. 132. A sight of a colicall contraction in a child. 133. An Artery, from whence it waxeth hard. 134. Divers contrac∣tures. 135. That the causes of the Cramp have layen hid. 136. The neglects of the Schooles. 137. The degrees of paines.

THe pain of the Stone in the kidneys, being one of the chief and most troublesome of paines, is very great and cruel. For the Schooles are at rest in accusing [unspec 1] the cause of so great a pain, to be a fretting or grating made by the Sand or Stone.

But I have perswaded my self, that there was nothing at all of satisfaction from that an∣swer: And therefore I have made a further search: Because some one very small Stone [unspec 2] sliding out of the kidney, doth at the first turnes, cause more cruel pain, than any the more big one afterwards: the which notwithstanding is undoubtedly, more than by its freting, to wrest or wring, to excoriate or pluck of the skin of, and extend the urine-pipe.

For truly in persons grown to ripe years, the spermatick parts of the first constitution, do no longer dayly grow, and so neither is their Ureter enlarged afterwards, by the des∣cending of the stones.

In the next place, the slender sand hath been oftentimes very troublesome through its paine, and hath cast down the howling man on his bed, before it proceeded out of the kidney, and the which therefore, was never as yet injurious by its rubbing on it or grating, of it: neither also, is it sufficient, to have spoken of fretting or grating, for the proper and total cause of so bitter a paine. For the Ureter, throughout its whole passage, [unspec 3] hath not the commerce of a sinew implanted in it; the which therefore, ought even to want sense or feeling, and by consequence, also pain.

For truly, the Schooles define pain to be a sorrowfull sensation, made by a hurtfull thing rushing on the part: If therefore the slender and un-savoury sand, be voide of all [unspec 4] tartnesse, and fretting or grating, or the smal clot is not guiltlesse, because neither without pain: certainly, to have toucht upon the causes and race of sense and pain, together withs it circumstances, shall not be disagreeable to the treatise of the disease of the Stone. First therefore, and in the entrance of sense the, Touching of pain comes to be considered.

For therefore, the Schooles teach, that the Braine is the first and principal organ of all the senses and of all motions, and by consequence also, of pain and unsensibility: [unspec 5] To wit, the which should discerne the objects of the senses, by the animal spirits, being on every side dismissed from it self, into all the propagations or Sprouts of the sinewes, and therefore, as into the patrons of all sensations, so also, as into the interposing messengers and discerners thereof. They presume to themselves, that they have spoken some great matter in this thing. I will speak more distinctly. And moreover, I shall say nothing, or at least wise I will declare a matter, which is of no worth.

For indeed, the Schooles confesse: that the Braine doth in it self, feel nothing, or [unspec 6] scarce any thing: and that therein, it is like the first universal Mover, which the moderns (alio Catholiques) do with Aristotle, command that he ought to be unmoveable, if he ought to move all other things (as if the unutterable first mover, cannot move himself, or that he ought to be unmoved, and wholly unmoveable, yea, that he acts and perfecteth by [unspec 7] his own touch of local motion, all things in a moment:) who in very deed, moveth not any thing but by an absolute and most abstracted beck of Omnipotency (and let this be an [unspec 8] absurdity of the Schooles, by good men, accounted for blasphemy, by a Parenthesis here noted by the way.)

Notwithstanding, the Brain is not the primary, or adequate Organ of sense and mo∣tion: [unspec 9] seeing that in it self, it is unmoved and deprived of sense. For the Schooles be∣holding, that a turning joynt of the back, being displaced; for that very cause, whatsoe∣ver was subjected to the Nerves and Sinewes beneath that turning joynt, was also, without sense and motion: therefore they straightway determined, the Brain it self, and the marrow of the Thorne of the Back, the Vicaresse hereof, to be the adequate or fuit∣able Organ or Instrument of sense and motion.

But other Writers being willing to give a nearer attention, since they acknowledged [unspec 10]

and confessed the substance of the Brain to be deprived of touching, nor to be volunta∣rily moved, but that the twofold membrane or filme, endowed with the name of Me∣nynx, was of a most acute touching, although unmoved; They decreed that every sinew, how slender soever, was over-covered with such a double membrane, and did borrow it from both the Menynx's of the Brain; that this very membrane of the sinewes was (to wit consequently) formed under the one onely endeavour of Formation, and labour of the seed of Fabrication: Even so that also, these would have it, That every Nerve should draw its own feeling from the little filme that covered it, which did not any way answer from its substance, unto the marrowie substance of the Brain.

Perhaps they took notice, that in the stomach and womb, so great and so excellent [unspec 11] vertue were inmates in the naked membranes thereof: and therefore that neither was it a wonder, that something very like unto those, had happened unto the filmes of the Brain, from a prerogative of the same Right.

I have altogether proceeded something otherwise, for the searching out of sense and pain, and the Organ, objects, and causes of motion and feeling. I considered first, that while [unspec 12] a wound is as yet fresh, it scarce paineth; but anon, while the lips of the Wound do swell and rage with heat, that the wound causeth a sharp pain. And again, while its lips grow flaggy and do pitch or settle, that though the wound be also open, yet it is almost without pain.

From whence, I collected, That the solution or loosing of the con-tinual or that [unspec 13] which held together, causeth pain indeed in the time of its making; but that, in its be∣ing made, if that which is inconvenient, shall not have access to it, the thing solved doth scarce pain the party: Therefore I supposed with my self, that the solution doth not pain, as it is a separation of the con-tinual: and much lesse doth the heat cause pain, which arose in the wound the third day after; whose property indeed it is, onely to heat, but not to cause pain: But if any external or forreign heat, being extended into a degree, doth burn; it causeth pain indeed, but not as heat, but as it is that which stirs up, and at least, which nourisheth the solution of the Con-tinual: And besides, the indispositions of A∣crimony or sharpnesse, and as proceeding from another Root, which vitiates our Fa∣mily administration. Truly, because a body, or solid part doth not feel of it self; Because [unspec 14] it is rather a dead Carkase; Sensation or the act of feeling therefore, hath regard in∣deed unto the Life alone. And since the Schooles knew that the Brain had none, or at¦leastwise, scarce an obscure Sensation: They therefore had rather believe, the sinew to be the primary subject of sence, motion, and pain: To wit, that the Brain was indeed the Fountainous Beginning of sense and motion: yet they made the Nerve the immedi∣ate subject of pain and sense. But notwithstanding, they would have motion, although something a more material thing, to depend on a deeper arbitration of the Will, and to be subjected thereunto: To wit, so, as that, the Will is the Commandative principle of motion, but the sinew to be the derivative Organ of the command of the Will: And [unspec 15] lastly, the muscle to be the executive Instrument of the Will: But they understand Sen∣sation in the sinew, as in its subject, to be made through the mediation of the animal spi∣rit, which they call Animal, being drawn indeed from the Arteries, but re-cocted in the [unspec 16] Brain, for its own uses. They therefore acknowledged, that the Nerve is by it self, in∣deed without feeling, even as the Brain and other solid members are: wherefore they will have the animal Spirits to be the primitive Feelers, and effective Movers of Sense and Motion it self: With whom; I do not as yet agree, as neither in this, That the sinew is the Organ and chief Subject of all Sensation: For who knows not, that in a healthy [unspec 17] person, every part of his skin is sensible, yet that it carries not a sinew under it? For I do not grant, that a sensible object being conceived in the parts without a Nerve, the Spirit doth by a Retrograde motion, run back into the sinew, that it may communicate that sensible Conception unto the Brain, as unto the original of the Senses; that by re∣turning from thence, a sense of pain, or well-pleasing, may then at length be effected in the part that is hurt or touched on. For the Urine-pipe causeth exceeding pain in the Borders, without the implanting of any sinew: So also hollow Ulcers, are oftentimes fil∣led with sensitive flesh, neither yet do Nerves grow anew therein; seeing the parts of the first Constitution, being once taken away, do not grow again; as neither are those parts which are of the first Constitution, being consumed by rottennesse, any more restored.

But the stupidity and unsensiblenesse of the Leprosie, do fitly offer themselves in this [unspec 18] place. For truly, they at all feel not a Bodkin or Needle, being thrust into their flesh. Must we therefore believe, that Leprous persons are deprived of sinews? Or that in those the Nerves cut off from the fleshy membrane? That they are deprived of Ani∣mal Spirit, and bereft of Life? and that they are stopped, even as they are said to be in

those that have the Palsie? Shall therefore the sinews of touching be stopped up through∣out their whole Body, and shall their sinews be serviceable onely for a free motion? Shall, I say, the motive sinews be now destitute of sense alone? I confesse indeed, that [unspec 19] from the formost part of the Brain, there are sinews dispersed unto the eyes, eares, Pallat and Tongue, which serve onely for feeling; neither that they do decline unto the mus∣cles, which are as it were the proper Instruments of motion; But none can also deny, but that the sinews dedicated unto motion, and the which go out through both the turning joynts, do also bestow sense or feeling. For what if in the Leprosie, a sinew that is the effecter of motion, be now moved by the Animal spirit, neither yet hath the faculty of sence? Why therefore in the Palsie, under a hurting of the same sinew, is as well motion as sense, taken away; but in the Leprosie, is sense onely taken away?

First of all, The Schooles hold the Leprosie to be uncurable, and also a universal Can∣cer [unspec 20] of the Body: For while they suppose a particular Cancer to be uncurable, much more, a universal one: Which prattle of Galen was to this purpose framed, That by the impossibilities of healing, he might excuse his own Ignorances, and the sloathfulnesses and dis-clemency of taking paines. For a Cancer in the flesh, is of a most sharp pain, and of a continual devouting; But a Leprosie in the flesh is without pain. I see not there∣fore, after what manner the Leprosie among the Galenists, shall be a Cancer.

In the next place, Paracelsus errs, who thinks the Leprosie to be deprived of all salt: [unspec 21] and for this cause, that an unsensible astonishment is proper unto it; As if the very sense of touching, were onely in Salt. For the Leprosie hath its own ulcers: and according to the same Paracelsus, there are as many Species of Ulcers, as there are of Salts: There∣fore according to that his own Doctrine, the Leprosie flowes from a Salt abounding.

Let us grant to Paracelsus (yet without a diligent search of the Truth) that the Ex∣crement of the paunch in a Leprous person, doth abound with small graines of Salt; and that the urine of the same person doth no longer dissolve any thing of Sea-salt: (both whereof, not withstanding, are dreamed by Paracelsus) Yet that would not prove, that the flesh and bloud of a Leprous person, do fail of their own salt: And much lesse also, that their flesh doth therefore fail of the sense of Touching. For first, This his opinion concerning the Leprosie, utterly overthrowes his own Doctrine concerning the three first principles of Bodies. And then, even as there are of un-savoury, and unsalt things, manifest salts daily concocted in us, from the Law of humane Digestion; so, al∣though the excrements of Digestions were nothing but a meer salt, yet should not the ve∣nal bloud therefore be deprived of its own salt: Because it is that, which borrowes not its salt, and the necessaries of its own Constitution, from excrements: Yea, it should ra∣ther follow, that seeing the Leprosie is such an abundant productress of salt in the excre∣ments, the venal Bloud also shall not want its own salt: Even as, while there flowes a continual Sunovie or gleary water, and that plainly a salt one out of ulcers; the remaining bloud doth not therefore want its salt, or sense is not diminished in the flesh, but rather encreaseth the pain and sharpness: So also in the Dropsie, a salt water doth sometimes forth∣with extend the Abdomen or neather Belly, yet do not dropsical persons want the sence of Touching.

For Paracelsus elsewhere, defineth the venal Bloud to be the meer Mercury of man, [unspec 22] from which those excrements are sequestred in the shew of a putrified sulphur; and like∣wise, of a Whey-ie, unprofitable, and superfluous salt. Elsewhere again, as being un∣mindfull of himself, he defines the Bloud to be the salt of the Rubie: As though salt were the Tincture of the Rubie, or that the Tincture of the Bloud were from a salt: For he makes his three first things, mutable at pleasure; no otherwise than as the Hu∣mourists do accuse their Humours and Heats, at pleasure: and which more is, do say, that the same are the causes of Diseases, and Death; and also the Authors of sensation and mo∣tion. Fye! must we thus sport at pleasure with Nature, Diseases, the Bloud, and Death of our Neighbour? For Medicine is plainly a serious thing; and man shall at sometime render skin for skin. For salt doth not appear in the Bloud, flesh, solid parts, &c. except in the last and Artificial separation of those Beginnings, after Death, and that indeed by the fire: To wit, after that the sense of Touching hath been a good while extinct. Those Dreams of the principles do not serve for the Speculation of motion and sense. A mark imprinted by the Devil on Witches, is wont to bewray these, because the place of the Brand is voyd of feeling for their whole life: and that mark being once impressed, hath its own natural Causes of unsensiblenesse, after the manner of the Leprosie; yet enrouled in a certain and slender Center. For the Witch, her eyes being covered; if a Pin be in that place of the Brand, thrust in even to the head, that prick is made without feeling.

At leastwise, that place should by a wonderful priviledge be preserved all her life time, without salt and putrefaction, seeing that otherwise, the life according to Paracelsus, is a Mummy, with a comixture of the Liquor of Salts.

Far more sound therefore is the doctrine of Hippocrates, which decreeth the Spirit, or aiery and animal flatus or blast, to be the immediate instrument of Sense, Pain, Motion, Pleasures, Agreement, Co-resemblance, Attraction, Repulsing, Convulsions or Con∣tractures, Releasement also of any successive alterations whatsoever: so that it appro∣priates to self, sensible Objects, and from thence frameth unto it self Sensations them∣selves: For it happens, that if by chance that Spirit be busied by reason of profound speculations, or madness, that the body doth not perceive Pains, Hunger, Cold, Thirst, &c.

For I remember, that a Robber deluded the torture of torment, by a draught of Aqua [unspec 23] vitae, and a piece of Garlick; the which, he at length wanting, confessed his crimes.

But the astonishment and unsensibleness of the Leprosie, is in the habit of the flesh and sinewes, subjectively, or as in their Subject; but not in the compass of imagination; but effectively and occasionally in a certain poyson: But that bloody Anodynous or stupe∣factive ice, and well nigh mortifying poyson, is communicable and effluxive through a horrid and stinking Contagion; whence the holy Scriptures command the Leprousie to be severed from the company of men: But this icie poyson begins from without, and there∣fore they feel inward pains, and likewise external cold and heat; yet not wounds or a stroak.

The Mange and Scab is manifold, and the Pox or soul Disease infamous through a [unspec 24] defiling poyson: But they differ in kind, as well through the nature of the poyson, as the diversity of Subjects: For indeed, the Scab infects only the skin; so as that the skin cannot turn the nourishment designed for it self, into a proper nourishment; but it tran∣slates the most part thereof, into a salt and contagious liquor; to wit, the which, is of the pro∣perty of an itchive and nettlie or hot stinging salt, &c.

Therefore scabbedness doth not require internal remedies, but only local ones, which [unspec 25] are for killing of that itchive salt.

But the Pox doth chiefly affect the venal blood, with a biting, mattery, and putrifying poyson.

But the Leprosie doth chiefly infect the inflowing spirit, with an Anodinous icie poy∣son.

Indulge me Reader, that through the scanty furniture of words, I am constrained to use an illusion unto names: Because, as the essences of things are unknown to us from a [unspec 26] former cause, and therefore proper names do fail those essences, we are constrained to bo••••ow and describe the conditions of poysons in diseases, from the similitude of their properties: that if not, [by reason whereof it is] yet at least [because it is] the de∣finition may proceed from Cousin-Germane Adjuncts or Properties.

So, I say, that the Poyson of the Falling Evil, is a be-drunkenning, sleepifying, and also a swooning one, together with an astringency, neither therefore is it contagious, because intrinsecal, and not fermental: so the Leprosie hath an anodynous or stupefactive Poy∣son; not indeed a sleepifying one, but an icie or freezing poyson, well nigh mortifying, together with an infection of the sensitive spirit, and therefore mightily contagious, espe∣cially in a hot and sudoriferous or sweaty Region: For even as cold takes away the sense of touching, by congealing and driving the faculties inward; so also the Leprosie hath chosen to it self, and prepared an anodynous or benumming poyson, not a coolifying and sleepifying, but by another title, a Freezing one; no otherwise than as Kibes or Chil∣blanes, are bored with Ulcers, as if they were scorched with fire: the which notwith∣standing, do oftentimes happen unto those before or after winter, who all the winter in the Chimneys, felt no cold.

The poyson of the Leprosie therefore, doth in this respect, co-agree with cold, effe∣ctually, although not in the first Elementary quality thereof: neither therefore doth it also totally mortifie after the manner of a Gangreen; but only the part which it sealeth with the Ulcer: Yea, neither also doth it straightway extend it self far from thence, because it is from a con••stringent icie poyson, the Author of unsensibleness.

But it is of a difficult curing, by reason of its freezing, and almost mortifying Contagi∣on, and that an oppressive one of the sensitive: spirit; because as it is intimately co-ferment∣ed [unspec 27] with the sensitive spirit, while it hath issued forth unto the utmost parts; therefore it is difficultly taken away, unless by remedies which have access unto the first closets or privy Chambers of us: to wit, that so they may confirm the spirit of life; whereby it

may overcome the aforesaid poyson, and also confound or dissolve the ice of the fore∣going, winter with a new Spring.

And although that poyson be fermental in respect of the poyson; and therefore also from a formal quantity of it self, it endeavours to creep into all places afterwards; yet it is not apt, as to be co-fermented equally with the spirit, by reason of the force and fight∣ing nobleness of the Subject into which it is received, and the drowsie sluggishness of its icie disposition.

For such is the difference in contagious things, that the poysons of some things do vo∣luntarily, or by art, depart, and are separated from, and forsake the bodies infected by them: But of others, that there is no voluntary division to be hoped for: for the ice of the Leprousie doth the rather besiege the more outward parts, because it is an icie malady, and is thrust forth abroad by the in-bred heat: for therefore it more defiles the Standers by towards their outward parts, than their more inward bowels which are co-touching with them in the root, in the unity of life.

But no Physitian ever cured the Leprosie, which obtained not the Liquor Alka∣hest.

The which, since it is of a most tedious preparation, none, although skilful in art, shall come unto the obtainment thereof, whom the most High shall not by a special gift con∣duct thither: For he must needs be chosen and endowed by a particular priviledge, if he ought to obtain that Medium or Mean: To wit, whereby as well sensitive as unsensitive sublunary bodies, are equally pierced even into the seminal and intrinsecal root of their first Being; therefore also it subdueth and changeth all things under it, without a re-acting of the Patient and impoverishing of the Agent: For otherwise it is vain, whatsoever hope the Leprosie shall perswade it self of from elsewhere.

Therefore in times past, the curing of those that had the Leprosie, was granted for a sign unto the Messias alone.

My first born daughter being now five years old, became leprous, and that more and more; and at length, wan Ulcers, and horny white scales grew throughout her whole body. But then the image of the Virgin Lady newly shewed it self by many Miracles in our City, famous for the Hospital of St. James: The Girle therefore, being now seven years of age, desired to go to the place, and the Grandmother with her Nephew, hasten thither, and she returns after an hour, sound, and forthwith the scales fall off.

Presently after a year, the same Leprosie suddenly returned; And I confessed my self guilty, that I had concealed the honour of the Lady Virgin: Therefore my little daugh∣ter returnes with her Grandmother unto the sacred Image, and she again returned healed, and so afterwards remained.

But I fearing the return of the Leprosie, divulged the Miracle, and by a publick Writing, confessed the favour and clemency of God: unto whom be all praise and glo∣ry, with the sanctifying of his name for ever!

I have already said, that sensation or the act of feeling, (according to the mind of Hip∣pocrates) [unspec 28] doth as well effectively, as susceptively or receivingly, consist in the Animal spirit: But because all such spirit is dead, and a dead Carcass, unless it be illustrated from the life it self: And because life it self in that spirit is not proper unto it, and unsepara∣ble from it, but life is from the vital or animal spirit, (I now confound them both in name) it being distinct in the whole subject; (the which elsewhere more manifestly, concerning long life) therefore first of all, it is manifest, that that vital spirit doth not immediately feel; but that it is the very life it self, which doth the more nearly and im∣mediately feel, and grieve or pain in that spirit.

For indeed, I have demonstrated in the Treatise Concerning the Forms of Things, [unspec 29] that the life or form of things, is a certain light, a special Creature shining in its own Inne, throughout all the Guardians of the parts; yet that it is not a substance, nor an ac∣cident, however, by reason of the so great Novelty of the thing, the School of the Peripateticks may crack: Which Paradox, I have demonstrated by Mathematical demon∣stration, and Mechanically in the book of the Elements: And so I here assume it, as being elsewhere sufficiently proved.

I will therefore speak much more nearly than Hipprocrates, concerning Sensation and Sense; That if Sensation or the act of Feeling were in times past, said to be made with a passion of the body, wherein the spirit making the assault, receiveth the impression of the thing to be felt, and the which therefore is abusively called the very Sensible Species it self: We now understand, that this impression is in one only moment, and in the same point ••sinuated into the life existing in it: To wit, under which Insinuation, Application, and

Suiting, Sensation doth then first arise, being made in the life it self, and by the life; Of which life indeed, Sense it self is an unseparable property.

And seeing Life is not of a body, nor proper to a body, nor lastly, of the Off-spring of corporeal properties; but is a light comming into it by the gift of the Creator, be∣yond the condition of the Elements and Heavens; Hence also, Sensation is not of bodies, nor of matter, nor of a solution of the Con-tinual, &c. But plainly, a vital pro∣perty proceeding from the very trunk of life.

As also, it is not sufficient, that there be an Eye, a Mean, a vital Spirit, that Seeing may be made; but moreover, there is required an application of the visual spirit unto the Life, and therefore, the effect of seeing, however altogether ordinary, doth exceed the whole Elementary nature; because it contains the image and co-resemblance of the Life it self: for that, Seeing, Tasting, Smelling, Touching, &c. are the immediate ef∣fects of the Life sporting it self or playing thorow its own Organs: For in all sense, it must needs be, that the allurements of the spirits, and the Species of things perceived, are fitted immediately to the life, if sensible acts do at any time happen.

But indeed, in a matter so difficult, and so far separated from the common Doctrine, grant me Reader, that I may as yet talk more nearly with thee; For thou hast perceived, [unspec 30] that it is not sufficient unto Sense and Sensation, to have have said, that the Brain, and likewise, the Sinew, is the immediate Organ of Sense; nor also, that it is enough to have implored for this purpose, the inflowing spirit, yea, or the spirit it self implanted in the parts, as it is cherished from the influxing vertue of the brain or nerves, unless unto all these, the life shall concurre; For Sensation it self is of so great a weight, that it easily exceeds the compass of all Sublunary things, together with the whole power of the Hea∣vens and Elements.

Therefore since thou hast already perceived that, I will speak further: For what things I have now spoken concerning the Life, I have shewen in my whole book Of long Life, (whereunto I dismiss thee for speedy recourse) how variously the Life glistens in na∣ture: to wit, as it is seminally in the very vital spirits; but as it were fountainously, in the sensitive soul it self.

Therefore in speaking properly of Sense and Sensation, the Sensitive Soul it self, is the primary, and also the immediate Being, which acteth all Sensations, and in acting, [unspec 31] undergoes them in it self: And therefore the spirit of the Brain is only the immediated Organ; but the life is the Organ or Medium, whereby the Sensitive Soul perceiveth ex∣ternal Objects rushing on it: For Sensation is not immediately in the thing contained, nor in the things containing, nor also in the spirit diffused through the Sinews into the vital parts; Because that spirit which makes the assault, differs from the Sensitive Soul, no otherwise than as a fat material smoak doth from the flame by which it is enflamed; But the Soul, the immortal Mind, is wholly unpassable by humane conceptions, as it is the Image of the very incomprehensible God himself.

But the Sensitive Soul, although it begins in nature from an occasional seed, that is, di∣spositively; yet seeing it is the nearest Image of that Image, it is also after the manner of men, unknown, and altogether scanty: For therefore indeed, neither can it be defined by its causes, but only is described by an absurb or incongruous Circle of reflexions own its [unspec 32] own actions and properties: To wit, that the Sensitive Soul is a formal light whereunto the properties of a Sensitive life do chiefly agree; but in man, that it is the Prop and Inn of the immortal Soul, and its immediate bond with other created corporeal Bodies, besides it self: Therefore there is as yet a more remote aspect or beholding of the Soul, as being related to the life: Seeing life and the Soul are distinct things, as it were the ab∣stract and the Concrete; or rather as the property of a Being, and a Being it self.

This same Soul therefore, through life, perceiveth in the animal Spirits, and seeth im∣mediately, in the Optick or visual spirit which inhabits in the apple of the eye, the visi∣ble [unspec 33] Species conceived: For the Optick Spirit there, is a transprrent glass, the light where∣of is the very Sensitive Soul it self, present in the same place, being the Seat and Chamber∣maide of the immortal mind: Therefore there is no need of a recourse of the received Species, that are to be perceived thorow the Sinews, to the Brain; But the Soul being im∣mediately present, and bestowing all vertue from it self upon the visual Spirit, she her self sees and discerns.

But the Brain is only the Shop and Cup of those spirits: wherefore the sinews do not serve for the conveighing of the Specie's drawn unto the Brain in the act feeling or per∣ceiving; [unspec 34] But for bedewing of the spirits illustrated in the Brain, for the refreshing and confirming of the parts wherein themselves are implanted: Neither is there also altoge∣ther

a like reason of the external Senses, with the imaginative power and its Sisters: For the sensible Specie's, outwardly perceived by the Soul, are abstracted by sensibility, and then at length, as it were of the matter [whereof] Specie's or shapes are from thence forged into the Image of the thing to be perceived.

After another manner, Sensitive Objects entring from without, are conceived after a Concrete or conjoyned manner, in the Organs of the senses, and therefore they do not only displease, but moreover, do now also pain.

But concerning the seat of the Soul, it is variously disputed for the Heart and the Brain: But I may suppose, that the Sensitive Soul is conformable to its own seeds, and [unspec 15] by a real Act, distinguished from the immortal mind, the image of the Divinity: Yet that the Sensitive Soul (which is the carnal, old, Adamical man, and Law of the flesh) is not on both sides distinguished from a formal and vital light, neither that it sirs imme∣diately in the inflowing Spirit, the which indeed, is wholly slideable and flowing: But the Spirit which increased in the Organs, presently after their first constitution, although it live in the last life of the seeds; yet it doth not as yet truly live in the middle animal life (which is the Sensitive life) until that a vital light comming upon it, shall actually shine.

The dispositions whereof, are indeed gradually premised: But notwithstanding they are in one only instant, enlightned by the divine goodness of the Creator; Even as in the Book of long life: For that happens no otherwise than as in the co-rubbing of the flint against the Steel: Therefore an undeclarable light is kindled by the Creator in the spirit of the more noble Bowels: and first indeed in the heart, which light, as it attaineth strength by degrees, is more powerfully enlarged, no otherwise, than as the smoak of a low∣er Candle doth visibly receive the dismissed flame from the upper Candle: So that al∣though the Organs are divided in diversity of Offices, yet by a mutual conspiracy, they readily serve for the necessities and ends prefixed by the Lord the Creator: Notwith∣standing, there is one only Harmony, and continued Homogenial Life, and Sensitive Soul of all the Bowels and Members, which in every one of them receiveth, and pre∣sently after cloatheth it self with certain limitations or properties which it had prepared for it self by the seeds.

For as the flame of a Candle is not extended above or without its own Sphear, nor perisheth as long as it lives within that Sphear, although the smoaky fumes ari∣sing from thence, being void of flame, did fly far away out of that Spheare: so likewise, the inflowing spirits, although they are illustrated by a participation of life, are pufft away, do wander far, and therefore are materially diminished in their Cup or But∣tery; yea, and for this cause, the liveliness of a vital Light growes feeble; yet nothing of the essence of the Sensitive Soul perisheth, because Life is not at∣tained by parts and degrees, as neither doth it subsist like accidents, but is alwayes life; al∣though more or less liveliness may appear in that light: For no otherwise than as a fire, where it is never so small, is as well fire, as another that is heightned: In like manner also, whatsoever exhaleth from the body, which before rejoyced in the participa∣tion of Life, yet looseth life, so soon as it departs out of its own limits: So also Ex∣crements do not indeed keep Life, but a co-participation of the vital spirits: Wherefore also from thence, the order of the inferiour Harmony slides into disorder, according to that saying, My spirit shall be diminshed, and (therefore) my dayes shall be shortned: Therefore a more immoderate evacuation of corrupt Pus, and the like, brings sudden death: As indeed they do not contain the Soul, but only the last seminal life of vital spirits.

For as concerning the immediate existence of the immortal Mind or Divine Image, the matter is as yet in controversie between the Heart and the Brain: For I, who know, that even Quickning is made at the very instant, wherein the Sensitive Soul is present; that is, while that formal, Animal and Sensitive Light is kindled, (even as elsewhere, concerning the Birth of Formes) believe also, that the immortal mind is present, and that it doth wholly sit immediately in the Sensitive Soul, as being associated or joyned thereunto; Not indeed, that it sits in a certain corner bowel, prison of the Body, or shop of the spirits.

But I conceive, that the mind is throughout the whole Sensitive Soul, and that it pierceth this Soul, nor that it doth exceed the Sphear thereof, as long as it lives: and in this respect, that it is subject unto many importunities of circumstances: But in death the mind is separated; because the Sensitive Soul it self departs into nothing as it were, the light of a Candle; which things surely were here to be fore-tasted of, before the ex∣plication of Sensation.

Pain therefore, as that which is chiefly to be felt, shall open unto us the way: For it [unspec 16]

is a hurtful and sorrowful Sensation or act of feeling conceived in the vital Spirit, being by life implanted in the sensitive soul.

And in speaking most nearly, Sense or Feeling is a Possion of the sensitive soul, conceived in the spirit of Life, For nothing can be glad, sorrowful or in pain, besides the soul it self: And so that Sense, seeing it is the first conception of Pain, or well-pleasing, it is by all means made primarily in the Soul: And therefore Sense represents unto me, nothing besides that power of the Soul of conceiving and judging passively of exter∣nal Objects rushing on it.

Therefore seeing that these Acts do depend on the Soul, the whole History whereof is blind unto us; it is no wonder, that it hath been hitherto, nought but carelesly treated by the Schools concerning the Soul and Sensation; Because they are those who have skipt over the Enquiries of far more manifest things, as untouched; yea through sloath they have neglected them, by subscribing to the dreams of Heathens.

In Pain therefore, the irrational Sensitive Soul, is first or chiefly sorrowful, is mad, is angry, is perplexed, doth itch, or fear; and as it is in the fountainous root of all vital, actions, it naturally moves, and contracts not only the Muscles, but also any of the parts, unto the tone of its own passions.

Sense therefore is the action of external Objects that are to be perceived; the which, while they are conceived in the Soul, it self also suffers, no less than life its com∣panion, than the animal spirit, and the rest of the guard. But the immortal mind suffers [unspec 37] not any of these things in its own substance, but only in its Subject, Seat, Inn, to wit, the Sensitive Soul: Otherwise, all voluntary things at once, are too invalid, so as to be able to affect an immortal Being, which is Eternal in its future duration.

But it is as yet a very small matter, that the Sensitive Soul doth suffer by sensible [unspec 38] Objects, unless it self be made as it were hostile to it self, while, a•• impatient, it is ex∣orbitant or disorderly: For it begins to act, while it is provoked, and doth suffer by sensi∣ble Objects: For truly it shakes the vital Spirit, and the whole body, and at length, as prodigal, it disperseth the vital furniture, and breeds diseases on it self, and hastens its own death.

That even from hence also, the Proverb may be verified, That none is more hurt, than by himself, (as the Sensitive soul is a meer act:) And so that it being once spurred up by sen∣sible conceptions, (for it is wholly irrational, brutal, wrongful, and greedy of desire) it leaps over into furies, and symptomatically or furiously shakes all things. There∣fore sensible Objects are the occasions of hurts and diseases: But the sensitive Soul well perceiving the same occasions, nor being willing to suffer them, diversly stirs up its own Ministers, and by Idea's imprinted on them, estrangeth them from their Scope or Pur∣pose: From whence afterwards proceed various seeds and Off-springs of Diseases.

The Soul therefore undergoes and suffers the aforesaid affects from the Object that is to be felt, from whence it being disturbed or tossed by the pricks of Sensations, doth act, and suffer, lastly, as being prodigal, it in a rage, disperseth its own family-order of Admi∣nistration: And while it perceiveth sweet, plausible, helpful Objects, and those things which are grateful unto it self, it is not in this its acts of feeling, differing from the Judgement whereby it feeleth hurtful, corrosive, pricking, rending, brusing Objects, not but by accident, which is plainly external to the life it self: From whence, it is easily discerned, that Sense is made by the Judgement of the sensitive Soul, being brought upon a conceived sensible object, it altering at first by it self, according to the Sensation conceived, and then it conveigheth it further unto another imaginative Judge∣ment, which is separated from the sensitive Judgement, no otherwise than as Sense, and Phantasie or Imagination do disagree in their Faculties, but not in their Subject.

Spare me, ye Readers, if I attribute all material perturbations and affections immedi∣ately to the sensitive soul, and to the spirits its guardians; but not unto the organs of those: For there are some tickling things, which by their itching, and itch-gumme, do stir up laughter, and a small leaping in some, which in others do not move the least of these: For oft-times the Soul is inwardly overclouded with a natural Sensation, and is also sadned, the Subject thereof being scarce known; yea, it elsewhere, doates: And elsewhere the sensitive soul becomes unsensitive, as in those that have the Falling Sicknesse, for a time: but in the Palsey, oft-times, for Life, at leastwise in Or∣gans that are hurt, although as yet alive: But in many, without Sense, Judgement, and Reason, although the animal spirits do issue forth, and being diffused into the habit of the body, do move, and in the mean time, do otherwise draw hurtful impressions.

So the life, and that sensitive soul have their own drowsinesse, madnesse, and trouble

within, although nothing shake and burden them from without: because seeing that in sleep also, there is its own foolish Lust or Desire, Hunger, Thirst, Fear, Agony, and a won∣drous dissolute liberty of irrational vain dreams.

And moreover, friendly things are presently changed into mixt, neutral or hostile ones, as the Archeus which never keeps Holiday or is idle, doth of sweet things make bitter, and corroding ones: For the Soul (as I have said) conceiveth of sensible things by the means of a Guard and Clients, unto whom she her self as present, is an an Assi∣stant, and by applying those objects unto her self, stirs up Sorrow, Love, Fear, &c. To wit, of which Idea's, she sealingly forms the Characters or Impressions in her own Archeus, whereby she changeth all things acording to the Image seminally proposed unto her self: Which Character, being through a bedewing of the Sensitive Soul, made partakers of Life and Sense, do first cloath the seminal body of the Archeus, from whence at length, most prompt faculties or abilities for action, do spring: And there is sometimes made in these, so ready and stubborn a perseverance of affection, that it pre∣sents a Spectacle of Admiration to the Beholder, especially, if any one doth examine the attributes of the Life and spiritual Seed: For how most suddenly are Children, Wo∣men, and improvident people, angry, do weep and laugh? For the sensitive Souls of those, do freshly, as it were immediately even adhere unto sensible things.

It is therefore a natural thing, that the sensitive Spirit is voluntarily and easily carried into these kinds of overflowings; because that Soul being easily received by its own sen∣sual judgement, slides into the voluntary passions of material Spirits; and, as even from a Child, these same exorbitances have encreased, so afterwards, that Soul growes to ripeness, as wrothful, furious, and wholly symptomatical; the which otherwise would far more safely perform all things under meeknesse or mildnesse, than as by reason of furies to aspire into Diseases, and now and then unto its own death; which is fre∣quent and most manifest in Exorbitances of the Womb, and in the Symptomes of some Wounds, and of other Diseases.

Anger therefore and Fury in this place, are not of the man, but of that Sensitive Soul brought into the Life, which begetteth the animosities of a natural Sensation, and [unspec 39] the which therefore doth oftentimes ascend unto a great height, that it burns to an Eschar, and blasts the part with a Sphacelus or mortifying Inflammation, like fire. Pain therefore is an undoubted Passion of the Sense of Touching, wherein the sensitive Soul expresseth a displeasure with the Object, according to the differences of the conceived Injury brought on the parts.

Furthermore, Whether that Passion be the Office or Performance of a judicial power, from whence the Soul is by a proper Etymology, named Sensitive, no otherwise than [unspec 40] as the motive faculty moveth only by the beck of the Soul, without an external or for∣reign Exciter: Or indeed, whether pain be a Passion immediately produced from a sensible paining cause, the Schools might have sifted out, if as great a care of diligent searching into the truth, as of receiving a Salary from the sick, had ever touched them: But with me, that thing hath long since wanted a doubt.

For truly, Seeing the Sense of Pain, is the Judgement of the Soul, expressed by the act of feeling in the Sensible Faculty, whereby the Soul bewails it self of the sensible, hurtful, and paining Object: Therefore both of them being connexed together, do almost every way concur; and both also stand related after each its own manner, unto pain. For indeed, the cause being a sensible injury, is the motive of pain: But the sensitive Soul it self, gives judgement of the painful Object with a certain wrothfulnesse and im∣patiencie of Passion: The which indeed, in a wound, Contusion or Bruise, Extension or Straining, Burning and Cold, as being external Causes, is altogether easie to be seen.

But while the motive Causes of Pain are neither applied from the aforesaid impression of external Objects, or from a proper Exorbitancy within, and the Sensitive Spirit is from thence made wholly sharp, gnawing, biting, degenerate, and forms the blood like it self: Then indeed, the Sensitive Soul, in paining, doth not only give a simple judgement concerning Pain; But moreover, she in her self being wholly disturbed, brings forth from her self a newly painful product, no otherwise, than if that Product proceeded from an external occasional Cause.

And although both these do in a greater Passion, and more grievous Sensation, for the most part concur; yet in speaking properly, Pain doth more intimately respect the Censure brought from the Sensitive Soul, the Patient: Or Pain doth more nearly re∣flect it self on the property of the Soul, than on the paining cause; Because many are

grievously wounded without manifest pain: even as also a furious man shewes, that he scarce feeleth Paines from hurtfull Causes. Some things also do oftentimes delude the paines of Torture, and Unctions do also deceive paines, although the parts are beaten with injury. Wherefore Sense, doth more intimately and properly respect the Cen∣sure of the power of the sensitive Soul, than the injury of the painfull Cause. But truly, I am diverted elsewhere as for the cause of the aforesaid unpainfulnesse in the Leprosie, and unmoveablenesse in the Apoplexy, &c.

The Schooles indeed, contending for the Brain as the chief Organ of Sensation and [unspec 41] pain, do therefore take notice, that the Brain being by its own property of passion im∣mediately, and as it were by one stroak touched, doth lose even both sense and motion at once: yea that it doth contract either of the sides. But the manner of making they thus expresse:

The fourth bosom of the Brain (it being a very small little bosom) beginning from the Cerebellum, the beginning of the Thorny marrow is stopped up by phlegme: from whence ariseth an Apoplexy in an instant. For Nature being unwilling, or not able to draw back or reduce that phlegme once slidden down thither, being diligent, is at least∣wise [unspec 42] busie in laying aside that phlegme into either side of that pipe: from whence conse∣quently, a Palsie of that side begins. These things indeed we read concerning the Apoplexyand Palsie: yet nothing of the contracture arising through the stroak of the Head. Paracelsus also, not being content with this drowsie Doctrine of three Dis∣eases, is also tumbled in unconstancy.

For sometimes he saith, That the Apoplexy and Palsie following thereupon, is bred, for [unspec 43] that the sensitive Spirit in the Nerves or Sinews, hath from the Law of the Microcosme, after the manner of sulphurous Mines, contracted like Aqua vitae, a flame from the fire of Aetna: Through which inflammation, the Sinewes and Tendons being afterwards at it were adust, burnt, and as it were half dead, are dryed up together with the muscles: and therefore they do thenceforth remain deprived of sense and motion; To wit, he Con∣stitutes these two Diseases (considering nothing the while, of the Contracture or Con∣vulsion from the stroak) not indeed in the Case of the Brain, but in the utmost Branches of the Nerves: as though, they were affects hastening from without to within. But in another place, he judgeth not a certain sulphurous or inflamed matter to be the cause of the Apoplexy: but he accuseth Mercury onely (to wit, one of the three things, which he calls His own Beginnings of Nature) as being too exactly Circulated; and affirmes, that through its abounding subtility or finenesse, it is the conteining Cause of every sudden Death. Elsewhere, he recals the Apoplexy unto the Stars of Heaven: And in another place again, being unconstant, he teacheth, That every Apoplexy is made of gross vapors stopping up the Arteries and restlesse beating Pipes of the Throat; and that there is also an Eclipse of the Lunaries or Moon-lights of the Brain in us, from a Microcosmicall necessity.

Therefore hath he in like manner, whirl'd about the causes of the Vertigo or giddinesse [unspec 44] of the Head unto uncertainties: To wit, himself being wholly Vertiginous. But I have otherwise proceeded: Whatsoever doth primarily feel, that very thing is the first Re∣ceiver, and efficiently effecter of pain: But a Sword, stroak, bruise, Corrosives, &c. are indeed the occasional, or effective Instrumentals, but not the chief efficients of pain.

And then, seeing pain is for the most part bred in an instant, Also that which is stir'd up by external objects: Therefore for pain, there is no need of recourse to the Brain, that by reflextion it should have need as it were of a Counsellour. Wherefore, the Schooles going back a little from the Brain, had rather receive the sinew for the chief Organ which is to perceive of the objects of Sense, as they are besprinkled either with a Beam, of Light, or with a material bedewing of Spirits (for they have not yet resolved them∣selves in most things) continually dismissed from the Brain: And so, that the Brain doth deny sense and motion to the inferiour parts, unlesse it doth uncessantly inspire its own fa∣vour, by the Spirits its Mediatours. But herein also I find many perplexities.

First of all, I spy out divers Touchings in man: To wit, almost particular Touchings [unspec 45] to be in all particular members: yea in the Bowels and other parts that are almost desti∣tute of all fellowship with sinews. Such as are the Teeth themselves: the Root where∣of although a small Nerve toucheth, yet not the Teeth themselves, more outwardly; The which notwithstanding, to have a feeling, many against their wills will testifie: So the Urine-pipes want a sinew, and the Scull it self, under the boring of the Chirurgians wim∣ble, resounds a wonderfull sense, even into the Toes. I have believed therefore, that there could not be so great a latitude of one Touching, distributed from one onely and common Fountain, the Brain, or from the Nerve of a simple Texture or Composure.

Therefore have I supposed that which I have before already proved; That Sense doth chiefly reside in the sensitive Soul, which is every where present; and for that cause also, immediately in the implanted Spirit of the parts: And that thing I have the more boldly asserted, because the Brain itself, which is the shop of the in-flowing Spirit, doth excell in so dull and irregular a Touching, as that it hath been thought to be without feeling. Therefore, either that Maxime falls to the ground: For the which things sake, every thing is such, that thing it self, is more such: or the Brain is not the primary seat and foun∣tain of Touching.

In the next place, all pain is made in the place, and is felt as it were out of hand. There∣fore also, Touching is made in the place, and not after an afore-made signification to the Head. And moreover, in Nature, or at leastwise in a round figure, there is not right and left: and so that, neither can there be a side kept for phlegme in the Palsie, by its fliding down, except there are in the one onely Thorny Marrow, especially in its Beginning, two pipes throughout its length, conteining the necessity of a side: which is ridiculous even to have thought, especially in the slender hollownesse of the fourth Bosom. For truly, Motion and Sense are in one and the same muscle, which receiveth a simple and flender sinew: Yet in fingers that are affected with benummednesse, the feeling only is oftentimes suspen∣ded, Motion being in the mean time safe and free: Therefore, either it must needs be, that Sense and Motion do not depend on the same Nerve, on the in-flowing Spirit, and the common principle of these: or it is of necessity, that from the same one onely small Nerve, Motion onely, and not Sense, or Sense onely, and not Motion, hath its de∣pendance; or that there are other forreign things hitherto unknown, which take away or hurt Sense onely, and not Motion: but other things which stop Motion alone, and some things which affect both.

Wherefore, in a more thorow attention, I have beheld that the astonishment of Touching, unsensiblenesse, want, or defect in Motion, were passions that sometimes arose [unspec 46] from a primitive mean: and that those passions were then also, of necessity privative: As in the straining of a turning joynt, in strangling, &c. For I have known an honest Citizen, to have been thrice hung up by Robbers, for the wiping him of his money's sake; and that he told me, that at that very moment, wherein the three-legged stool was with∣drawn from his feet, he had lost motion, sense, and every operation of his mind. At least∣wise, the fourth little Bosome of his Brain was not then filled up, nor the Thorny marrow pressed together, which lived safe within the turning joynts: and the Cord being cut, the stopping phlegme was not again taken away out of that fourth Bosome, that those Functions of his Soul and Body might return into their antient state.

A certain Astrologer being willing to try whether the death of hanging was a painfull death, cast a Rope about his Neck, and bad his Son, a Youth, that he should give heed, when he moved his Thumb, after the stool was withdrawn from under his feet, so as pre∣sently to cut the Cord. The Lad therefore fixing his eyes on his Fathers fingers, and not beholding motion in them, and looking up vards, he saw his Father black and blew, and his Tongue thrust forth. Therefore the Cord being cut, the Astrologer falls on the ground, and scarce recovered after a month. Almost after the same manner doth drowning pro∣ceed: Wherein, assoon as at the first drawing, the water is drawn through the mouth into the Lungs, the use of the mental faculties is lost; and by a repeated draught of wa∣ter, the former effects are confirmed: Yet neither do they so quickly dye, but that if they lay on their Face, that the water may flow forth, even those who appear to have been a good while dead, do for the most part, revive or live again. The pipes of the Lungs therefore being filled up with a forreign Guest, the vital Beam prepetually shining from the Midriffs into the Head, is intercepted; From whence consequently, as it were a privative Apoplexy straightway ariseth. Surely, it is a wonder, that the Functions of the mind should on both sides so quickly fail; And so that also, a continued importu∣nity and dependance of necessity, from the aspiring and vital favour of inferiour parts, not yet acknowledged in the Schooles, is conjectured: wherefore I have promoted a Trea∣tise, concerning the Duum Virate.

I considered therefore, if the Brain be the chief Fountain and Seat of the Immor∣tall Soul, understanding, and memory: at least, as long as the Soul was in the Brain, those faculties ought to remain untouched: Seeing that for Cogitation, there is neither need of the Leg, nor of the Arm, nor of Breathing. Notwithstanding, hang∣ing doth as it were at one stroak, totally take away the faculties of the mind. For while [unspec 47] the jugular Arteries did deny a community with the inferiour parts, or the Lungs were

filled up with water: presently, not onely the faculties do stumble, but also such a stop∣page did act by way of an universal Apoplexy, and suspended motion not in one side on∣ly, even as in the Palsie: For from thence, I confirmed my self, that the influences and communion of the inferiour Bowels were taken away from the Brain, by the inter∣ception of a Bond or Obstacle: From whence also, I consequently supposed, that the first Conceptions were formed elsewhere than in the Head, according to that saying of Truth; Out of the heart proceed adulteries, murders, &c.

I found moreover, that the Apoplexy, astonishment or unsensiblenesse, Palsie, gid∣dinesse of the Head, Falling-Evil, Convulsion, &c. were passions arising from a positive [unspec 48] occasional Cause, and much differing from privative ones, the Constrictives or fast bin∣ders together of the sinews, passages, and Spirits; which Causes have been hitherto neg∣lected by the Schooles, by subscribing in the aforesaid Diseases, to wit, unto Heathenish Doatages, stablishing phlegme in the fourth little bosome of the Brain: When as in the mean time, the like and positive faculties do every where occur in Opiates, and likewise in sleepy and Epileptical Diseases.

I remember also, that I at sometime in my young Beginnings, distilled some poyso∣nous things: the which, if at any time the junctures of the Vessels being not well stop∣ped, there expired an odour from them; or that afterwards, in separating the vessels from each other, they struck me at unawares; I was at one onely instant, ready for a fall, together with a giddinesse of the Head, and a benummednesse of my right side: So that, if the Odour had once onely again smitten me, without doubt I had fallen, as being Apoplecti∣cal. Indeed, an ardent desire of knowledge in times past, constrained me into so great rashnesse, that a thousand times, I have not spared my own life. Therefore in the tearms proposed, truly that Odour did not stir up phlegme threatning to slide down, and a new and fresh blast of ayr again removed it not out of the bosome of the Brain. Therefore, if some Simples do bring a drowsie Evil, giddinesse of the Head, a cessation of Motion, and an obscuring of Sense: it is not unlikely, that the like things to these, do also sudden∣ly spring up within: Neither is it seemly, alwayes to dedicate all these effects to the de∣priving stoppage of one phlegme.

For I remember, that a person being smitten with an Apoplexy, dyed in two hours: [unspec 49] and seeing there was a suspition of poyson offered him, a Dissection was appointed. His Scull therefore being taken away, thirteen studious men pleasantly took away the Me∣nynx's or Coates of the Brain; and then the Cerebellum or little Brain being modestly o∣pened, not any thing of phlegme was found in the fourth Bosome; as neither was there any thing found to have fallen downwards into the Thorny Marrow, by those diligently narrow Enquirers. Therefore I shall never be induced to believe with the Schooles, that the Apoplexy is a phlegmy stoppage of the fourth bosome of the Brain: as neither can I believe, the Palsie to be an obstruction of either side of the Thorny marrow.

First of all, the unprosperous healing of these Diseases, do bewray the sluggish Enquiries into Causes. And then, the Apoplexy hath so negligently and ignorantly been handled hitherto, that it is as yet, in the Schooles, destitute of a proper word: For truly, it hath [unspec 50] retained its Name, from a folding, or small Net of Arteries, dreamed by Galen, or being delivered to him, being credulous, from some other; which small Net, Anato••y hath not as yet hitherto seen. But Galen his feigned fine Net hath forsaken him, as a rash Asserter of Trifles, and a ridiculous Dissecter. So that, it is now clearly manifested by Andrew Vesalius being the Author, That Galen never saw a humane dead Carcase dissected: and that he described his Doctrine of Anatomy word for word out of some other, no other∣wise than as he did his Herbarisme out of Diascorides.

Therefore I have easily learned, that of necessity, not onely the place and manner [unspec 51] of making, but also that the whole Tragedy, and due Remedies of an Apoplexy are wholly unknown in the Galenical Schooles: For the method of curing it, hath confirmed that thing unto me: For I have often seen in a new Apoplexy, by Vomitive Medicines, but otherwise, comforting ones being afterwards added, the Speech, Sense, and Mo∣tion to be restored: But all, either side of whom had failed, I have seen cured by the Mercurius Diaphoreticus of Paracelsus, elsewhere by me described. For that Sudorife∣rous Mercury, as it cures without any Evacuation: so also, it hath brought desired help without the Revulsion of phlegme out of the fourth bosome of the Brain. For, I ha∣ving followed the Doctrine of the Holy Scriptures (by their fruits ye shall know them) Have learned, To wit, from the latter, and from the effect, That the original of the A∣poplexy is positive, but not privative, or by a stopping up of the bosome of the Cerebel∣lum,

lum made by phlegme suddenly falling down thither: Especially, because that from affects of the Womb, Apoplexies and Palsies do oftentimes arise; They ceasing, Reme∣dies being administred to the Womb: and those being neglected, they are either choaked, as being truly Apoplectical, or do also languish with a Palsie for their life-time.

Finally, I have known, that the entry of an Apoplexy is in the Midriffs; but in the [unspec 52] Brain, not but by a secondary passion, whereby the Brain doth successively hearken unto the Government of inferiour parts: For neither do vomitive Medicines, as neither also the aforesaid sudoriferous one, withdraw any thing from the hinder little Bosome, and much lesse, from the hollownesse of the Thorny marrow. And that thing, they have known, as many as have ever been present at the Dissection of those parts. And like∣wise, Odoriferous and succouring Essences being drunk, should never be derived unto the Head, if it were stopped or beset: yet they do presently, sensibly help; Because there is in the Midriffs their own tasts, and their own proper smelling: And moreover, their own touching also, is from hence communicated to the body, by meanes of the sensitive soul be∣ing every where present: Which thing, although I have elsewhere, sufficiently proved concerning long Life; yet it shall here be profitable to have confirmed it, at least by one Example: Therefore, if any one shall drink a Scammoneated poyson masked with sugar and spice, the Tongue and Pallat do indeed commend it for the first turn: but at a [unspec 53] repeated one, the horrour of the Midriff, and aversnesse of drinking, will discover the er∣rour of the masked tast: And that which otherwise is sweet to the Tongue, is made horrid to the Midriffs. Its no wonder therefore, that there is a singular Tast and Touching in the same place, and that it is from thence diffused into the members: and that those Senses of the Midriffs are presently refreshed by the Essences of the Odour: but slow∣ly and never, if they are applyed unto the Nostrils, Pallat, and seames of the Scull.

For I have taken notice of some things, which cause not onely the drowsie Evil, or Ca∣talepsie, [unspec 54] but also foolish madnesse, and which prostrate the most potent or chief Digni∣ties of the mind, yet the Sense and Motion being unhurt: But after that the understand∣ing returns, indeed as well Sense as Motion are abolished. Some things also, being outwardly anoynted on the Body, do take away the feeling, so as that there is a liber∣ty for the Chyrurgion in cutting: and the Oyntments being afterwards withdrawn, the expelled feeling returneth.

From hence indeed, I have believed, that the Apoplexy, drowsie Evils, Falling-sick∣nesse, and likewise stranglings of the Womb, and any Swoonings, are Diseases arising from a secondary passion, and action of Government: but not from a corporall confluence of humouts and vapours bred in the bottles of the Brain. Truly, the Womb never ascends above the Diaphragma, but it causeth Apoplectical Affects. There is not therefore, a material Touching of the Womb and Head: For I have known a Perfume, whereby a Woman suddenly falls down as Apoplectical, together with the Palsie of her side, and she remaines such, unlesse she be restored by the Fume of a Horse-fig sent tho∣row by a Funnel to the Womb. For I have seen also, the Circle of the neck in a Wo∣man to have suddenly ascended above the height of her Chin, the which is subject nei∣ther to humours nor vapours: For truly there is an aspect of the Womb, as it were of its own Basilisk: whereby the parts, by the afflux of the Latex (but what that Latex is shall be taught elsewhere) do swell; even as is otherwise, proper to many poysons: Even so as the waters do ascend and swell, at both stations of the Moon, from the aspect of that Star alone.

I will decipher my own self in this respect. While I was in the 65 Year of my age, and was greatly occupied about the consideration of the Apoplexy, I discerned, To wit, that a positive one which should be made by a freezing poyson, had it self in such a manner, as that it could be known from another which afflicts by the stopping of a sinew: Even so that he, who sitting with his Leg Retorted or writhen back, loseth feeling in that Leg, by reason of a pressing together of the sinew: and while as Sense is restored unto it, that Lancings or prickings are felt from the vital or animal Spirit; (which is Salt, as I have shewn in the Book of long Life) but from an astonishment, which proceeds from a freezing poyson, if the feeling shall return, no pain of lancing or pricking offers it self. For I contemplated in my study, under the cold of the Calends of [the 11th. Month called] January: and an earthen Pan laden with a few live Coals, stood aloof off, whereby the most chilly cold season of the Winter might at least be a little mitigated. One of my Daughters seasonably coming to the place, sented the stink of the smoak, and presently withdrew the Pan; But I forthwith perceived a fainting to be sorely threatned a∣bout the Orifice of my stomach: I arising therefore, and going forth in one instant, I

fell with a straight body, on a stony ground: therefore, as well by reason of the swooning, as of the stroak of the hinder part of my head, I was brought away for a dead carcase. I re∣turned indeed after a quarter of an houre, unto the signes of life, but together with a swelling of the hinder part of my head, I felt the seames or futures of my scul notably to paine me, and that more and more: My tast also, and smelling to have been wholly taken away, and my eares continually to tingle. Moreover, at every of my conceptions, my head presently whirled round with a giddinesse, even my eyes being shut: straight∣way after, all my sinewes even unto the calfes of my legs ached, so as that one only sneezing cruelly launced the whole body: indeed an appetite of eating returned, but a whirling round excercised me for some months.

But I learned first, that in the evening before supper, the giddinesse of my head in∣creased, to wit, about the bound of digestion.

2. That my judgment remayning, the giddinesse notwithstanding, was pre∣valent.

3. That from any kind of pot-herbs, and unsalted fishes, the whirling did the more cruelly assault me.

4. I noted the Gem Turcois, to have remayned entire or neutral with me, having fallen, nor to have preserved me from the peril of falling: And that the Turcois doth not help any but those, whom a sudden fear in falling, surpriseth: The which happens not in those wherein a swooning precedes, and frameth the fall.

5. That my giddinesse was from meates subject to corruption.

6. And I seriously noted, that the Apoplexy, Vertigo, &c. do depend on the midriffe, although from the shaking of the stroake, my head alone seemed to be affected, and the vertigo did sensibly whirle about in my head. Yet seeing the giddinesse had respect unto meates, and a plenty of meates, I remarkeably perceived, that presently after the afor∣said swooning, a guest besides nature remayned about the stomach, being the occasional cause of the aforesaid giddinesse or vertigo, and that thing, I the more strongly confirm∣ed, because as oft as I had in times past, sayled over the sea, I indeed, at the beginning of stormes, grew nauseous; but I never vomited, or desisted from eating: but after that I wandred about on Land, I always perceived an unconstant giddinesse, night and day resembling the motion of sayling upwards and downwards: Untill that I was alwayes at length freed by a vomite of white Vitriol. For at least wise, in sayling, there was no of∣fence brought unto my head: yet, as if I had been drunk, I threatned a fall with a continu∣all giddinesse, the operation of my judgment notwithstanding, remayning constant and unhurt. But I was always freed from that giddinesse, by one onely vomite. But now, in the aforesaid fall, the stroake indeed produced a tumour in the hinder part of my head, and in the seames of my scull, bewraying its effects in the organs of the senses and nerves.

But all these did least of all cause a wheeling about of my head, the which I observed to be chiefely stirred up or exasperated from the choice of meates; Most especially, because that whirling was restrained according to its custome, by one only vomite.

From whence I experienced in my self, that the giddinesse of my head, although my head was hurt, was stirred up and nourished by the stomach, and so from the Duumvirate: But that the swooning it self gave a cause of the stroak, and also left a sealing mark in a forreigne guest there detained.

Again, that that whirling was not from a vapour lifted upwards from beneath: but from the corporeal occasion of a sealed excrement, as oft as something offered it self which was the lesse pleasing unto those inferiour shops, the force and impressive Idea of the same, redounded into the braine. From thence therefore I discerned, that be-drunken∣ing things being derived from the stomach into the arteries, and co-mixed with vital spirit, did confound the family-administration of the spirit in the little cells of the Braine, and also disturb the imaginative power, because they actually proceeded through the ar∣teries upwards, as forreigners and strangers: to wit, by be-giddyng things, whereby indeed, whirlines only, how cruel ones soever, were presented, the understanding remayning fafe: For the occasional causes also of these whirlings do remaine in the places about the short ribs: from whence, they by the power of government, vitiate the Brain it self: but not the abstracted faculties of the mind which are immediatly sealed in the spirits.

Even so as the Elf's hoofe being bound to the finger, restraines the same rigour of the Du∣umvirate in those that have the falling sicknesse. I also well weighed, as it were by an Optical inspection, after what manner the first conceptions, might be formed the

midriffs, and from thence being sent unto the head polished. And at length, after what sort these midriffs might be diversly tossed in dotages, and Hypochondriacal madnesses, without any running round of the head. And, how in drunken persons, a whirling might accompany their foolish madnesse. But elsewhere, after what sort a whirling 〈…〉〈…〉 of the head might induce no stumbling of the minde: Even as otherwise, how the memory might stumble, the man remayning safe and sound. Truly as I seriously, and with much leisure, weighed these things with my self, I found, that qualities do follow their own Idea's, and by course act their own trage∣dies in the excrement themselves: to wit, which diverse properties of qualities I then at first cleerly apprehended, to be as it were seminal endowments, and true formal Idea's: whereby indeed, the strength of the sensitive soul (for why, they are companions of the same formal order) was vitiated, and variously subdued, and yielded to the importunities of active Idea's.

Alasse for grief! then the bottome of the soul (so called by Taulerus) manifested it self unto me, which was nothing else but the immortal minde it self; to wit, in what great utter darknesses, it might be involved, as it were in coates of skin, as it was fast tied to, and entertained in the Inne of the very sensitive soul, while the terme of life endures.

And so from hence I clearly knew him, whom I have also therefore (con∣cerning Long Life) by an unheard word explained, to the honour of God, the contempt [unspec 55] of Satan, and the Magnificence or great Atchievement of the whole Perigrination of man.

I have also taught concerning Long Life, that the Head is the fountain of the growth of the parts placed under it, (which thing Crump-backed persons do also confirm,) and so that from the head, the State and Duration of Growth is limited: That bounds also are described by the hairs, and therefore that heads void of care, do scarce wax gray.

I profess therefore with the Schools, That a vital Light is indeed diffused from the Brain, as from a fountain, and dispersed through the sinews; and that, that Light being ab∣sent, the faculties that are silent in their proper Inns, are also straightway silent through a pri∣••ative occasion: For although Sense and Motion do after some sort, depend as well perceptively as executively on the implanted spirit of the parts: yet because all particu∣lar parts are vitally nourished by a besprinkled light of the Brain; The Thred also, or Beam of this Light being intercepted, Sense and Motion likewise are as soon as may be, intercepted.

But these things do shew only a privative Apoplexie, not indeed so truly a Disease, as an accidental one, even as I have shewn above, in the Strayning of the Turning-Joyuts: But not that therefore, the fountainons cause of the Senses and Motions in the spirit, dieth with that privation, although the functions thereof be suspended, while that Light from above is suspended: For a Fly doth sometimes frequently flie, when his head is taken off: Also the Head of a man being cut off, his joynts do oftentimes, for a good while, leap a little, and are contracted, and do as yet afford the signes of an in-bred mo∣tion.

But of a positive and diseasie Apoplexie, there is a far different cause and property: [unspec 56] For now and then a depriving of Sense and Astonishment straightway lights into the palm of the hand, or into the one only finger; the motion thereof, notwithstanding, re∣maining safe. Doth therefore Phlegm, a forreigner to that finger, fall into the middle or pith of the sinew? To wit, by a pipe, wherewith the small Nerve is throughout bored thorow, and conspirable with the Brain? Or perhaps, doth an unwonted Vapour of Phlegm run down thither? and the which otherwise was wont, or ought to climb upwards, the nature of Vapours so determining and by a vital violent force, obeying.

But at leastwise, one only Nerve extended into the Tendon of the Palm, bestowes Sense and Motion on the four fingers alike: Why therefore is the Feeling alone stupified in [unspec 57] one finger only?

Again, What Vapour being ever lifted up even from the most tough snivel, was gros∣ser, or not equal to that which ascends from the water? Let as many as have been Di∣stillers in the Universe, answer. Why therefore shall a gross Vapour of Phlegm (the which I have sufficiently demonstrated elsewhere to be a non-being) be required for an astonishment, and not that of simple water, or of the blood? But if indeed a Vapour of the latex or blood, shall effect that thing, then also there shall be a necessary, ordinary, and continual general stupefaction of all parts without intermission. And then, if some forreign or exerementous humour or vapour be the ocasional cause of such an

astonishment, to wit, the privative, and stoppifying one of a nerve, surely it is sent, o•• runs down thither of its own accord: If it be sent, yet at least, not from the Brain, or the marrow its Vicaress; For so it should not straightway affect, as neither, at leastwise, strike at one only finger, and the utmost part of the finger, which was but presently be∣fore, healthy: Neither is that Vapour sent from the spirit, the Family-administrater of Life, because it is that which should more willingly and readily go forth, as being banished by transpiration: Therefore that thing manifestly contradicteth providence, and a natural care of diligence, which alwayes dispenseth all things fo•• the best end: Because nature as too injurious to her self, should dash against the sinewes, those things which she according to her wonted manner, had more easily, better, and more nearly commanded away unto the natural and ordinary emunctory of the skin.

And so that vaporal Fable of the Schools, which is to be scourged, contains a manifold [unspec 58] impossibility: For the Pipe of the Sinews ends into the thorny marrow with a straight thred, and a continued passage; neither hath it any transverse trunks, through which it should transmit that phlegmatish vapour sidewayes (for otherwise, there would be made a total loss of the spirits, before they could come down unto the Muscle, the Execu∣ter of Motion) so far is it, that it should suck the same vapour that way. That Hu∣mour or Vapour therefore cannot be transmitted or descend unto one only finger (and much less suddenly leap on it) unless through a passage of the sinewes, common with the thorny marrow.

But it is like to a dream, that in a sound body, but not in a complaining one, the sense of a finger doth forthwith fail through phlegm, which was no•• before perceived in [unspec 59] the more nigh sinews; or otherwise, by a Vapour bred after an irregular manner, be∣ing not dismissed, or descending thither, as neither presently bred in the part; when as otherwise, all hospitality of a forreigner, is even from the beginning manifestly trouble∣some to nature.

But hath that Phlegm, or that Vapour perhaps, crept sideways into the utmost nerve of the finger? But then the Maxim of of the Schools should perish, which ascribeth the dispensati∣ons of any Humours unto the Spirit making the assault: For those Humours are not in us, or in the nature of things, and if there were any, an ambulatory or walking power should no•• therefore belong unto them; and much less, in those being now excrementitious; because all natural motions in us, hearken unto the faculties of vital things: For if Phlegm, and the gross Vapour thereof were in nature, at leastwise in this place (as they are diseasie) they are reputed by the Schools to be Excrements, whereof there is not a going, no•• voluntary Motion or Progress: Therefore they should of necessity be driven away by some other: Not indeed, by the Archeus, who seeing he acts all things, and that well, should not therefore drive that unto the sinews, which he was otherwise accustomed regularly to drive unto the skin. Doth therefore Phlegm, perhaps being ex∣tenuated into a Vapour by heat proceed upwards; But then, not downwards into the steep finger: At leastwise, according to the Theoreme of the Schools concerning Ca∣tarrhs, That Vapour should presently again grow together into drops; but it should not wonder about in the shew of a Vapour unto the utmost parts of the Nerves, as neither should it hasten through the Palm of the Hand, unto one only finger. But why should it rush on a sudden, like a weight, into a small nerve more flender than a thred? Into one I say, and not into another?

But if the Vapour doth enter sidewayes, why in one only instant is it imbibed, with∣out a foregoing trouble? Why is it not rather dashed into the flesh, than into the ex∣tream part of a small nerve, which is encompassed with its own membrane? Why doth the cause which begat one only Atome of Phlegm, or of a gross vapour, continu∣all produce no other besides that one only Atome? For that sudden stupefaction doth oft-times begin from the little finger, and ceaseth at length in that, when it hath reached to the third or fourth. Now and then also, all the fingers do suddenly assume the paleness of death, unto the half of their length, or beyond, even when it is without astonishment, a drowsie motion, &c.

If therefore that were from a vapourie matter, at least, that matter shall not be made in the brain or thorny marrow: For truly, then also it should portend an universal pas∣sion; Therefore that Vapour shall be bred in the sinew or tendon; but then they would be all stupified at once, but not successively.

Neither am I perswaded, why that Vapour existing without the sinew in the tranquility of health, should be pressed inwards unto the sinew or tendon, when as after another manner, there is in us an uncessant transpiration outwards: At leastwise, why this should

not continue, seeing it hath the same Workman, Matter and shop within it? Wherefore doth that astonishment presently cease, if a matter should subsist, such as should be one of the four Humours everywhere swimming together with the venal blood?

If the cause now defluxeth from the common Nerve of the Palm of the hand, into one finger already vanquished; Why therefore doth it afterwards flow down unto another healthy finger, and not stay in the first? Why if it be ptopagated from one only little Nerve into all of them, doth it not also molest all of them at once; but subsequently, and a good while after? Wherefore is the feeling hurt, and not the motion, if they are from one only and a like cause, if it be brought down through one only small sinew, the Author as well of Motion as Sense?

The cold of the hands alone causeth an astonishment from without, and a pain within, without any falling of vapours or humours thereinto. At length, the sinews are not inserted into the fingers, but into the tendons: Why therefore is the feeling hurt, and not the motion? Why is not the Stupefaction extended throughout the whole palm of the hand at once, which is covered with one tendon? If the Tendons suffer this threat∣ned Palsey, now that is to have departed from the communion of the Nerves unto the thick, not bored, nor pip-i•• trunks of the Tendons: Not passable ones, I say, if therefore not subject to the Incidencies of Phlegme.

A certain man had retained his Spleen affected from a Quartan Ague, and likewise a stupefaction of his left hand, together with a mortal paleness frequently returning [unspec 60] in hast: But what community of passages doth the Spleen hold with the Nerves of the fingers? to wit, that it may transmit Phlegm and gross Vapours unto the fingers alone? For doth the Milt send vapours into the Brain, which with the substitution of authori∣ty, and action, it will have to be from thence assigned unto the fingers of its own side, or unto those opposite thereunto? Shall therefore a stopped Spleen evaporate more unto the Brain and Marrow of the back, than an healthy one not being hindred and burdened with continual black Choler?

Certainly I have prosecuted the unsensibleness and astonishments of particular mem∣bers, that we might the more rightly understand a total Apoplexie. [unspec 61]

In the mean time I pity the Schools, that they have not more exactly examined their own fictions of Humours and Vapours, and the so speedyed and ridiculous falling down of these; neither that they have once considered, that as the cold of the encompassing Air is stupefactive; so that they have not distinguished the nature of the Palsey, and the co∣like positive passions of the sinewes, from co-like privative ones: That from thence they might have learned, that positive effects can in no wise consist without a stupefying dead matter and quality: The which if it be sufficient for crea••ing an astonishment, when it shall have touched at the Sensitive parts from without; what may it not be for effecting, if it locally stir the sinew it self. Truly, if that which toucheth thereat in manner of a Vapour (according to the Schools) shall presently afford an effect about to perish the Senses; Why have they not likewise once considered, that through a more tough matter, it shall be able to stir up a stubborn and durable Palsey?

Moreover, Wheresoever such an anodynous matter is enclosed in the Duumvirate. of the body (I understand the Stomack and Spleen) it shall stir up a sudden swooning, [unspec 62] and positive Apoplexie.

But the Palsie is for the most part, only of one side, and a defect invades as it were with the one only stroak of a dart: But the swistness of the unexpected chance produceth a terrour in the brain and marrows; that is, in the spirit the inhabitant of these, and the Author of that act of feeling: Therefore by reason of its Terrour, the weaker side of the marrow is contracted: but surely, the Palsey is the Product of the Contracture: And in all, one side is always weaker than the other.

Therefore women, who as they are for the most part of a timorous mind, they by ter∣rour do frequently rush also into a Palsey, without an Apoplexie: For Terrour or Af∣frightment hath that Property, that it straightway closeth the pores, if it shall be sudden; [unspec 63] And the hairs hath stood an end, and the voice hath cleaved to the Jawes: Because it is natural for the gate to be shut against an approaching enemy: For in a stroak of the Scul, the side placed under it is resolved, and the opposite side is contracted: To wit, the Supposite one is resolved, because it is more terrified; and the Opposite one is drawn together, because provoked.

And indeed the Vulgar are wont to sore-divine an Apoplexie from the shortness of the neck: For the shortness of the neck doth not argue the fewer turning joynts to be, but a [unspec 64] less depth of every one of them: But what hath that Common with Phlegm?

or with a sometimes future stoppage of the fourth bosome of the Brain? To wit, that one ought to be casualy presaged by the other: For the shortness of the neck containeth not a naked sign, or prediction of Physiognomy: But besides, a certain ocasional cause: For oft-times, after yesterdayes gluttony or drunkenness, a giddiness of the head, a dizzie dimness of sight, vomiting, astonishment of the fingers, &c. do happen; the which threaten and presage an Apoplexy, not indeed through occasion of a fit Organ (as con∣cerning the shortness of the neck) but because they have their beginning from an Apo∣poplexy, differing only in degree and intensness.

If therefore that giddinesse and astonishment (after ••urfeiting) be from the Mi∣driffes, as the occasional matter is as yet nourished by the Archeus in an inferiour degree: Therefore, wheresoever that Anodynous or stupifying poyson is carried up into a degree, it causeth an Apoplexy natively arising from the same seats, where through an errour of the sixth digestion, that Anodynous poyson is made of the nourishment, from whence at length, there also is occasionally a Palsey.

The shortness therefore of the neck affordeth a brevity and readiness of passage from the Midriffes into the head, requisite for an Apoplexy, that is, a more ready aptness of the Organ.

And also the Schools affirm, that in little and threatned Apoplexies, instituted rubbings of the utmost parts have sometimes profited, and they from thence conjecturing a re∣vulsion [unspec 65] of Phlegm, and Vapours of out the head, do command frictions or rubbings, even unto a cruel pilling off of the skin, and sharp Clysters: To wit, they excoriate the skin, that Sense or Feel••ng may not fail in the same place.

They being in the mean time forgetful of their own rule, that Sense depends wholly on the Brain; and that it is in vain to pill the legs, that they may revulse Phlegm out [unspec 66] of the fourth bosome of the Brain; For they know not whither they may pull it back; whether they ought to allure it out of the bosome of the Cerebellum into the fundament, by Clysters: or indeed, whether they may by rubbing, require the same out of the bo∣some of the Cerebellum through the skin: All being ridiculous, because themselves also are ridiculous.

In the mean time, let those that stand by me, testifie, whether they can detract rather the skin, than vapours: Yet I certainly know, that though any one be wholly flead, the Apoplexy, or true Palsey, is notwithstanding, never in anywise to be removed.

Neither do I see, after what manner they can defend their own Theoreme: To wit, that Phlegm in the fourth bosome of the brain, is the containing and adquate cause of [unspec 67] both these evils: For I confidently deliver, that frictions have little profited, where that stupefactive and deadly poyson was only in the habit of the body: but what will those cruel frictions do, if that Anodynous poyson be primarily seated in the Midriffs? and after what manner do they prove, that by rubbings, Phlegm is drawn out of the bosome of the Cerebellum? I know therefore, that frictions, as they were instituted without the discerning and knowledge of causes, and distinguishing of places; so also that they have been, and will be alwayes in vain: For it is a ridiculous and cruel thing to have rubbed the skin unto a fleaing thereof, and to have assigned the cause, to be a stoppage in the middle of the thorny marrow: Because how much rubbing soever there shal be, if there were any Phlegm in the world, and that slidden into the aforesaid bosome of the little Brain, it shall never take that phlegm away in one only grain: But ra∣ther those superstitions being granted, it should continually increase the same: Be∣cause Revulsion (if there be any truth in it) shall draw the matter rather down∣wards, and dash it into the pipe of the thorny marrow in what part it is al∣wayes [unspec 68] made narrower than it self; and so much the rather, because there is ordinarly a dispensing of the greater vessels into the inferiour and lesser branches of them: Then al∣so, because that Phlegm being sequestred from the rest of the blood, should be a meer excrement, nor therefore discussable without a dead head, or residence, far harder: And therefore rubbing, if it do draw, and revulse after any kind of manner, it shall feel also that ordinary endeavour of nature, that that stopping Phlegm should be drawn, not from the hinder and lower bosome upwards to the brain, by a retrograde motion: but un∣to the more straight and lower trunks of the Nucha or marrow of the back: Especially, while as in the Palsey, the sensitive spirits flow down sparingly, or plainly nothing at all, the which might otherwise be able to drive that Phlegm forth.

Rubbing therefore, as it exhausts it shall rather encrease a want of the sensitive spirits.

But the Anodynous poyson of an Apoplexy, is generated after the manner of other [unspec 69] natural ones; to wit, a certain excrement occasionally growes in the proper Conduit

of the matter, But the Archeus perceiving that excrement, and abhorting it, flees from it, and conceiving the deadly Idea of the Excrement, impertinently imprints it on him∣self: From whence an Apoplexy is forthwith stirred up, as it were with the stroke of a dart: But some previous dispositions do for the most part go before the nativity of this stupifying poyson.

The which therefore, if it should happen in the Brain, the place should cease from com∣plaint, [unspec 70] to wit, because the Apoplexy is made in an instant, wherefore we call it [Den Schlag] or a stroak, indeed because it suddenly comes as at unawares after the manner of a stroak. The place therefore of the nativity of an Apoplexy is in the Midriffs, and therefore it hath also the foreshewing signs of giddiness of the head, of benummedness, nauseousness, &c. The place therefore of an Apoplexy is in the Arch••us of the Midriffs: but in every of the parts, for a particular astonishment: because through the errour of Digestion, the Liquor that is immediately to be affimilated, by reason of the defect of the Archeus, degenerates into an Anodynous poyson, and is made the occasional matter of so great a malady; an excrement, I say, being sealed by an Idea of the abhorring Archeus, is sealed on the dreg, who is to shew forth an equally aged memory of his own hostility. But that it doth not depart from thence, nor obey Remedies known by the Apothecary, the very Quartan-ague teacheth; the which, hitherto repeates its Tragedy at pleasure, to the disgrace of Physitians. If a Quartan-ague be uncurable by the Schooles, much more an Apoplexy. For the stupefactive poyson of an Apoplexy, is milder indeed in it self, than that of the Falling-sickness: but it far more cruelly molesteth with its invasion. For besides astonishment, it strikes the mind, begets a deep drowsinesse, and a Catochus or un∣sensible detainment. But if besides, it also attaines a sharpnesse, it produceth malignant Ulcers, according to the mortifying of the Anodynous poyson. But because that poyson is brackish, therefore it threatens Atrophia's or Consumptions for lack of nourishment.

For I have observed a Chymist, who had been a good while occupied about Aquae R••∣gis's, to have fallen into terrible beatings of the Heart, at length into paines of his [unspec 71] armes, and his mouth was pulled on the right side; he suffered also restless nights, and deep paines of his armes: the which notwithstanding, were not exasperated by touching. He had also consumed with a notable leanness, by reason of the conceived brackishnesses of the waters: in the mean time any the more external Remedies were attempted in vain (for neither did I spare costs, or service for him) but he being fully restored by a Lau∣danum onely, for thirteen dayes administred, soon after recovered the habit of his body, and former strength. For because the harsh brackishness of the Liquors had defiled the sensitive Spirit, the product whereof pierced the Archeus, his mouth being pulled to∣gether unto one side, and his fingers being w••ithed side-wayes, resembled a certain Apo∣plectical Being; But because it ascended not from the Governour of the Midriffs; but on∣ly the Odours of the waters had immingled themselves with the inflowing sensitive Spirit, there was not a perfect Apoplexy of that man, although otherwise, one giddie enough.

But because I call that a brackish Anodynal or stupefactive, which in Opium is a bitter [unspec 72] one, but not in Henbane, or Mandrake; and a very sweet one in Vitriol and Sulphur: This first of all discovers the Errours of the Schooles, while as from commonly known Savours, they divine of the faculties of Simples: But indeed I know, that the interchanges of things, or the maturities of days are not yet digested: nor likewise, That Truth instead of fals∣hood, will please every one: therefore I will subjoyn some Anguishes, which the Apo∣plectical Rules of the Schooles have brought forth unto me. For while I insisted more than was meet, in the examination of Minerals, I felt from the Fume of some of them, an Apoplexy to be at hand, with a defect of my left side, and so that I had fallen headlong down, if I had as yet but one onely turn, breathed in the ayr of that place. Wherefore I lear∣ned first of all, that the Palsie is not more latter that an Apoplexy, in duration. Then a∣gain, that there is no stoppage in the bosomes of the Brain: For I was already almost pro∣strated, and unlesse I had turned away my head, from whence the stinking, cruel blast [unspec 73] breathed, I, as Apoplectical, had rushed down; and I was ready to fall. And then, my arm did already decay, and my leg being stupified, failed of sense and motion. But the Schooles will never answer to these particulars: if nothing of ph••egme had ever fallen into the fourth bosome of the Brain, how was the effect in me before its Cause? But if any thing thereof had fallen down, which had at least, stopt up the half of its Bosome, which way retired that phlegme so speedily? Or why is not every Apoplexy likewise, by the same endea∣vour, voluntarily cured, the phlegme which is the Effectresse thereof, vanishing? but if they had rather privily to escape, that my Apoplexy came from the mischievous vapour,

and not that to be from phlegme. At leastwise, why was that cruel Fume brought sooner unto the fourth Bosome, than unto the former ones, and those nearer and more obe∣dient unto the Nostrils? unlesse perhaps the former were Leprous, and sluggish, and with∣out Sense? Yea, all the sinews which are deputed unto the Senses alone, receive their sensitive spirits from the former Bosomes: But in the former Ventricles of the Brain; there was no sign of the hurting of Sense: yet there is no coming from without, unto the fourth Bosom, but through all the foremost ones. Sense likewise (except that it was the more dull on one side) and motion remained, and also a Judgement perswading a departure. Therefore had the phlegme waited now for some years at the coast of the fourth Bosome: that the Odour of that Fume being once repeated, it (the signe as it were of a Trumpet being given) might rush headlong into the pit? Why therefore fell not the phlegme down in me a leaping Run-away? For in the Falling-sicknesse, the chief powers of [unspec 74] the Soul, and Senses on both sides go to ruine, motion onely surviving, when as not∣withstanding every sinew, even that which is dedicated to motion, feeleth: Therefore the Brain, and all its Bosoms ought to be affected on both sides, where the more internal senses, together with the more external ones, are laid asleep as if they were extinguished; How therefore doth motion alone remain? After what manner, in the Falling-Evil, Apoplexy, and Palsie are the senses laid asleep; when as in the Apoplexy and Palsie, the Organ of motion onely is besieged, for one half? They will say, that in the Epilepsie the fore∣most parts of the Brain do suffer, but the hinder ones remain safe.

First of all, Why therefore are the joynts contracted, if the Organs of motion are free? The memory is especially hurt in the Falling-sickness: shall therefore that also ••e onely in the forepart of the Head? But that which is required being granted: why therefore hath every sinew designed for motion, leaping through the Thorny marrow, from the hinder part of the Brain, lost Sense, but not Motion? Therefore the Brain in the Falling-Evil is sore smitten, as well behind as before, by Midriff-Causes. Fo•• oft-times some one that is about to dye, doth as yet feel or perceive, speak, and hear, motion in his lower parts being taken away a good while before, by the displayed sinewes of the Thorny marrow. The Brain being in good health, a sudden swooning oft-times rusheth on one from the lower parts, and as well Sense as Motion, failes in one onely instant. If that be made by Fumes, Sense ought first to fail, and afterwards motion, by degrees: Because the foremost Bosomes of the Brain are nearer to the mouth of the stomach, than that last very slender one is: And that thing should happen altogether most slowly, if the Apo∣plexy were from a stoppage.

Again, In most sharp gripings or wringings of the Bowels, the Joynts are drawn together, with an integrity of the Functions of the Mind, yea and without a pain in the Head; the which presently after, in the Palsie, are for the most part, at rest. Doth therefore the pain of the Belly stop up the Beginning of the Thorny marrow, with∣out an Apoplexy? To wit, so as that often-times, both the hands and feet are resolved, and deprived of motion. Is now therefore the fourth bosome of the Brain stopped on both sides? Why are the Joynts onely deprived of Motion and Sense, not likewise the intermediating Organs, begging their own Sense and Motion from the same Journey, mean, and middle space? For what affinity is there of a Bowel, with that last bosome of the Cerebellum? Or what agreement of this bosome, with the utmost Joynts? To wit, that these should pay the punishment deserved from elsewhere? For it is not yet sufficiently manifest, seeing Sense and Motion are made in one onely Nerve, yet how in most, either of the two may be hurt, the other being safe.

Wherefore I as the first, ought to clear up this Question by Positions.

1. The Brain doth not feel or perceive by it self, scarce in it self: But it is covered [unspec 75] with two membranes, of a most sharp sense: so that there is every where a very sharp sense, and a majesty of great Authority in the stomach, womb, Coats of the Brain, Intestines; To wit, in naked membranes, &c.

2. The Correlative thereof is; the Animal Spirit, as long as it is formed within the bosomes of the Brain, or wanders, it feeleth not, neither is the Brain made a partaker of Sense thereby.

3. That Spirit receives not Sense from the Brain, seeing the Brain it self wants sense. And by Consequence, neither doth the spirit receive the last power of its perfection and Sensation, in the bosomes of the Brain.

4. The Thorny Marrow in its inward kernel, is the continued substance of the Brain, and is therefore cloathed with a membrane, con-tinual with the Menynx's or Coats thereof.

5. Every sinew is therefore marrowie within: but without, it is covered with its own little membrane.

6. The Thorny Marrow is believed to be passable through its middle as long as we live; whereby the motive Spirit is dispensed, and equally extended throughout the length of that Marrow and the Nerves. For that its own vital light beaming forth, brings down the command of the Will, or its beck, unto the Muscles, the executive Organ of that motion which the Soul voluntarily proposeth to it self.

7. The Command of the Soul is instantous; not indeed, that the Spirits, as being en∣nobled with the Characters of a Command, do run down (suppose thou in one that playes on the Harp) at all particular moments of motions. For although motions may happen to the administring Spirits, yet the obediences of these should be too slow. Where∣fore the command or beck of the Soul is brought down in an instant, onely by a beam of Light: Even so as the Objects of sight are even at a far distance, perceived in a moment.

8. Seeing there is no Sense, or at leastwise a dull one, unto the Brain, but a most acute one unto the Coates thereof: therefore the light of Sense defluxeth not through the marrow and central substance of a sinew, and its Trunk: but the sensitive Soul beams forth Sense, and is especially communicated from the Coates of the Brain through the membranes, the coverings of the sinews, unto the parts co-touching with, and being the annexed Clients of the Nerve.

9. Therefore the light which beames forth unto the Guardians of Sense and Motion, is formed in a double substance, and by a double beck, sensitively. From hence it comes to pass, that Sense is hurt, Motion being safe; or on the contrary, by reason of a diversity of participated light brought down through divers Organs. Wherefore the most High is never sufficiently to be praised, who hath placed so Noble Faculties in the Membranes of the Brain, Stomach, and Womb, conteining the Life, Soul, and the whole Govern∣ment of man in them! For if there be a fundamental verity of Palmestry and Physi∣ognomy, there are Lines, as well in the forehead as in the hand, which do sometimes por∣tend [unspec 76] an Apoplexy to come: But such a Signate is from the thing signifying, which naturally constitutes us: But the Archeus of the Seed cannot fore-know those effects; especially those which are to arise from a contingent Chance (to wit, if anger, an in∣ordinate life, and the too much use of Tobacco, shall afford the Beginnings of an A∣poplexy) Therefore at least, it must needs be, that the Beginnings of an Apoplexy, are not from a privative cause, if they are concealed in the Seminal Beginnings themselves, and are at sometime to break forth at the time of their own maturity: which is to say, that the Apoplexy doth actually lay hid in the Archeus, or Seed, after the manner of He∣reditary Diseases: and so also, that it thus makes an assault through whole Families. At leastwise, be it known, that an Apoplexy is not a stopping up of the little Bosome, made by phlegme, as neither a privative effect: but that it consists of true and Seminal Be∣ginnings: [unspec 77] But the stopping phlegme (if there were any in man) or the stoppage de∣pending thereupon, doth not fore-exist in the Seed; and much lesse should it be fit to de∣lineate in the Young, so late monstrous effects. And so, they most remotely exclude phlegme sliding into the fourth Bosome of the Brain: And by Consequence also, the Universities, who have been hitherto ignorant of the Disease and Remedy there∣of.

In the next place, Neither is it to be understood, by what meanes, or middle distance, [unspec 78] Nature could so detain the phlegme (a disobedient and not vital excrement) on the one side onely of that small and most narrow Bosome, that it should never issue unto the opposite side, through its own heap, and fluidnesse of moisture: Yea, when the Palsie is in the right side, the laying down, is then alwayes on the left side: therefore it should be impossible, but that, that phlegme should soon fall down into the left side, and extin∣guish the sick party himself, or at least, beget an Ambulatory or shaking Palsie. Why at length should that little bosome expell that phlegme alwayes unto the right or left side, but never forwards or backwards? Especially, because in Nature, there is not right or left: but all things, in respect of the whole Body, are round: whence it is manifest, that in the very Organs, to wit, in the vital Archeus, but not in the feigned phlegme of that bosome, there is hid an effective reason, why the Archeus being Apoplectical, doth alwayes bend the Palsey its Lackey, unto the side: but it is a mockery, whatsoever the Schooles have dreamed of the fourth little bosome.

The whole reason of Truth therefore depends in these same Diseases, as the Archeus forms and perfects a Seminal Idea; the which he for the most part, finds somewhat cada∣verous [unspec 79]

or mortified in meats, and the transmutations of these. For then he causeth gid∣dinesses of the head, and the more tough ones, if the same thing happens in the excrements, in the passage from Food into nourishment: and that Apoplexy is most exceeding readily inclined, which forms it sealing Idea in the very Archeus of the Du••mvirate; Because the whole Archeus in the Bowels, is straightway as it were mortified.

At length from sundry particulars laid down, I conclude, That an Apoplexy is in no wise [unspec 10] a privative Disease, and that the stoppages of the sinews do far differ here-from, as in the writhing or wresting aside of the turning Joynts, in hanging, &c. Also that neither of them doth arise from an obstruction of the fourth bosome in the Cerebellum, at the beginning of the Thorny marrow: But the Apoplexy is generated occasionally from a poysonous stupefactive and mortified beginning of matter fore-conceived in the Midriffs: [unspec 81] The which, when it hath in the same place attained its perfection, and requisite maturity, it infects the Archeus of the place, which presently, for that very cause vanquisheth, and sore troubleth the powers of the Brain: but not that the Brain doth primarily labour, and draw the parts put under it, into the conspiracy of its own Death. But that the Palsie is a Contracture of the sensitive parts, caused by Terrour alone. But that thing is manifest in [unspec 82] particular resolvings of the members; To wit, wherein the local Generations of the afore∣said Apoplectical poyson are made.

Furthermore, the Schooles have made mention of one onely Anodynous poyson, which is sleepisying, stupefactive, and distinguished onely in degree, between Opium, Mandrake, [unspec 83] and Henbane; not that they therefore deny, although they pass by many others in Simples. For there are some, which in a small space of duration, do take away Sense, and the health of the Mind, Motion being left, even as in affects of the Falling sicknesse. Some do overshadow or Eclipse the Motion onely, others both, and very many also do befool, Sense and Motion being left: Neither therefore are they to be named: even as, neither others, which are bedrunkening ones. But besides, the humour that is to be assimilated unto us, is easily infected from the Image of a mortal Anodynous poyson of the Arche∣us conceived in the Midriffs, wherewith a various condition of poyson is co-bred for Company, and is frequently beheld in the Plague: But elsewhere, it strikes not the head, but is sealed in the habit of the body; where also now and then, the freezing poyson of the Leprosie, is bred by the same priviledge of degenerating; But a stupefactive poyson in the Duumvirate, violently dejects the Brain, and according to its difference, generates giddiness, the Falling-Evil, Heart-beatings, Swoonings, Catochus's, and the Apoplexy; and as fears of the parts, so also Palseys accompany this Apoplexy. But out of the Duum∣virate, it mortisies its Seat with an astonishment, and a cold Gangreen, &c.

They therefore notably err, who are busied in restraining madness by Opiates: seeing [unspec 84] every Opiate, is in it self mad, because madness is nothing besides a waking Dream. For truly scarce a ten-fold Dose of Opium, procures sleep to a mad person, but in a lesser Dose, nothing is effected: But if indeed through increasing of the Dose, sleep creepes on the mad person, it shall now increase the waking sleep, and divers unlike vanities of vain Dreames. But sleep coming on a mad man of its own free accord, hath deceived [unspec 85] the Schooles: For that, as it proceedes from a good cause, so also as a fore-running Be∣tokener of health, it promiseth that the madnesse will be solved. Add thou, that in Opium, besides a sleepifying, there is another poyson connexed: whence deadly Poppies for sleep, are much sung of by Poets.

But in the sulphur of Vitriol, there is a Sugary sleepifying Being, which brings on sweet sleep, together with a restoring of the principal Faculties. There is the like in Sulphur, [unspec 86] for which things sake, it is commended in affects of the Lungs, if it be so prepared, as that it may be able to play together with us. Sleep that brings labour or trouble (such as is from Opiates) is evil: Which poyson denotas sore disturbances and Tempests: There∣fore sweet sleep creeping on the party, is to be dedicated unto favourable Causes. There∣fore (I will say it again) the Apoplexy, Falling-sickness, Coma or sleeping-Evil, giddiness of the Head, trembling of the Heart, &c. have their own singular, and those anodynous poysons. The Ve••tigo indeed doth sometimes prostrate a man, like the Apoplexy, but without a Palsie: Because it hath not a Cadaverous stupefactive poyson, but a be drunken∣ing one, such as is in Tobacco: But if it shall become the more hurtfull in degree, num∣ber, or quantity, it is also made apoplectical.

But moreover, concerning Garlick and Aqua vitae, I have spoken, and of the unsen∣sibleness thereof: yet it is not apoplectical, because a poyson, and constant Root is absent. At least, by way of impertinency, I will add to this:

That Anodynous things, although they stupifie like cold; yet that they are erroneously [unspec 87] placed by the Schooles among things that are cold in the highest degree.

And moreover, neither is the sleepifying sulphur in Opium, cold: but it is exceeding bitter, and the salt thereof is sharp and Sudoriferous: But bitter things in the Schooles, are notably Hot. Therefore the sleepifying matter as well in Opium, as elsewhere, is a [unspec 88] power and specifical Gift of the Creatour, but not an effect of Cold: Even as I have elsewhere profesly manifested concerning sleep.

But the stupefactive poyson in the Epilepsie, differs from an Apoplectical one: because, in the chief part of it, it is a be-drunkening one. Spare me Reader, for that I denominate [unspec 89] the faculties of things from the similitude of Simples, for truly, proper Names are wan∣ing; as also the knowledge of Properties from a former Cause, which ought to dictate Names.

After the Treatises of unsensibility, of Anodinous things, and of some poysons, pain is to be re-sumed by me. I repeat therefore, That pain and sense are made immediately [unspec 90] in an injured place, or Center, a consent of the Brain being not required. For it is sufficient that the vital Light of the sensitive Soul it self is diffused into all parts on every side, ac∣cording to the requirance of necessity: For any Ruler of parts, ought also to be a Noter and Discerner of Objects: Because it hath the Soul on every side present with, and Pre∣sident over it. For after what sort shall the Soul manifest, that it feeles things hurtfull, unlesse it shall stir up a pain or averseness, from thence conceived in its injured Cen∣ter? The Spirits therefore, inserted in the Joynts, ought readily to serve the necessities of the Members, without consultation, and recourse had unto the Brain: seeing not the Brain, but the Soul it self, being every where present, doth immediately feel. For there was need of excessive swiftness for the averting and preventing of hurtfull things: there∣fore to send a Messenger unto the Br••in, had been inconvenient. I grant indeed, that the pain of the Intestine drawes other parts into a consent, and resolves them either with a stubborn Palsie, or contracts the parts serving for voluntary motion, that the Kidney being pained, the stomach is nauseous, and begins to vomit, the Bowels are wri∣thed, and the Thigh placed under it, is astonied: That the Nail of ones Hand paining, stirs up a remote kernel. For truly, the presence of the Soul confirmeth, but doth not take a∣way a consent of parts.

Therefore that consent in paines, is forreign unto pain, and by accident: neither there∣fore doth it touch at, or estrange the essence or cause of pain; Because that Consent is lat∣ter unto pain, and therefore also separable from it. Therefore all the particular Spirits [unspec 91] of the parts, do feel, without the commerce of the inflowing Spirit; As in the Teeth, and in new flesh being restored in a hollow Ulcer. For because the parts do on both sides live in their own quarter, Sense is according to the diversities of the Organ; and there∣fore there are many paines con-centred in Seasons, and they answer unto the unequalities [unspec 92] of the Moon, because they are centrally received in the Spirit which is Astral unto us.

Again, Neither the venal bloud, nor the very bloud of the Arteries, are strong in Sense and an animal Touching, although they being even hunted out of the Vessels, do [unspec 93] Sympathetically feel; because they flourish onely with influous Spirit. Therefore it hath been hitherto questioned by Divines, whether the venal bloud be informed by the Soul? I suppose therefore, under the Correction of a better Judgement, That nothing is in∣formed by the Soulof a living Creature, which doth not partake of the sensitive Soul; that is, that nothing is informed by the Soul which doth not feel by the Spirit implanted and quickned in the parts: Because informing argues of necessity, life in the living Creature: as also Life argues a sense or feeling, at least a dull one, such as is in the Bones and Brain. But if indeed, meates in the stomach, an abounding of Seed in the seedy Kernels, Hunger, yea and the Urine, do produce their own dreams in the Soul, and stir up the Soul under sleep, according to their pleasure: Yet it followes not from thence, on the other hand, That therefore the Soul informeth the food or the urine: For although the Soul shall feel urine abounding and pressing it; yet this urine doth not feel its own Objects. For the Soul also, feels a pricking Knife, the which notwithstanding, it doth not inform. That therefore any thing may be informed by the Soul, it is necessary, that it lives and feels as it were the subject of the life it self.

Sense therefore, and pain are in the parts or things conteining, subjectively: but in those conteined, objectively onely. Yea, although things conteined are intimate with [unspec 94] us, and after a most near manner, vital; yet in respect of their being things conteined, and of the sensitive Soul, they are as it were external.

Notwithstanding, it is not sufficient to have said with the vulgar, That a hurtful cause [unspec 95] is painful; yea, nor is it sufficient to know, that the Sensitive Li••e doth primarily feel, and from thence the spirit implanted in the parts, and at length the stable Organs: and so indeed that the Sense testifies of the presence of that which is hurtful; seeing these things, the Schools and the common people have after some sort known: But it ought more manifestly to appear, what may immediately cause pain, and after what sort Pain may be made in feeling.

As to the first, a Needle pricks, and from thence is pain. A litte Bee stings, and wounds like a Needle; But both of them do pain after a far different manner: Therefore the solution or dividing of that which held together, it self, (otherwise common in both prickings) doth not primarily cause pain: For truly, the dividing or that which held together, effects no other thing, in respect of it self, than a Non-solution: The which in leprous affects and in the Palsey, is without Sense and Pain: But if indeed the solution of the Con-tinual, causeth pain, or doth not, that is to the knife by accident, neither doth this touch at the Solution primarily, except in the condition of an occasion, without which it is not: therefore because the stinging of a Bee causeth another manner of pain than an equal solution that is made by a Needle, surely it dependeth on a more piercing [unspec 96] judgement of Sense or Feeling: And so it is even from thence, presently manifest, that the Sensitive Soul it self doth immediately feel, censure and judge of the Object of Pain.

But Sense in the Schools, is said to be made passively, even as motion, actively.

But I have already shewn, that Sense is made by a power, or by a primary sensitive Being, through action; Although the Members do suffer subjectively, through the ap∣plication of sensible Objects: Therefore Sense or Feeling is made actively, because the Act of feeling it self, is an active censure of the Soul.

But in as much, in the mean time, as the members do suffer, seeing that is unto the [unspec 97] act of feeling by accident, it cannot hinder, but that feeling is made sensitively. There is indeed the same proper agent in that sensitive action of Sense and Pain, because the Agent it self, is the Soul: And Sense or Feeling differs from pain, by the judgement of the Soul concerning sensible Objects: And so Sense is of the Soul it self; to wit, its action, but not its passion.

The Schools indeed have known with the common people, that violent causes do [unspec 98] bring on Pain, even as also that the water is liquid; But to have shewn the internal ani∣mosity or courage of the sensitive faculty, and to have manifested pain in the root, that they have not yet hitherto been intent upon. To which end, the following considera∣tion doth conduce.

Live flesh is most easily scorched, and is excoriated or flead by boyling water. But [unspec 99] dead flesh is the more slowly burnt: And there is a different scorching, if a live hand, and that of a dead Carcase be burnt: For truly the former burning stirrs up bladders with the least fervency of heat, so as that the same happens even under the Sun; But the latter burning parcheth the flesh, no otherwise than if it were roasted: namely, without little bladders and excoriation.

The Schools also have not yet registred that difference, because neither have they [unspec 100] heeded it.

And perhaps they will say, that it is more easie to make hot, things already heated, and that therefore, live flesh is the more readily burnt. But let us suppose dead flesh to be first made lukewarm, and to be in the same degree of heat, no otherwise than if it did live; yet it is not therefore easily scorched or burnt, nor after the same manner wherein live-flesh is: Therefore the aforesaid evasion hath no place: Wherefore seeing that from the agent of a single degree of heat, divers operations do happen in the same subject of flesh, being distinct only in life: Therefore it must needs be, that the [unspec 101] life is the only cause of that diversity: which is to say, that the life is the proper agent of Sennsation in Sesitive Creatures; and that the life is such a cause, which besides, hath a power of making burnings or scorchings in live bodies, and in the matter of Medicine, yea also of resisting, or not; Wherefore I find Life to be the first or chief, and immedi∣ate Efficient of Sense and pain.

For truly, the force of fire being received and introduced into a dead Carcase, is not to be felt; yea, neither properly is it a Scorching or burning one, such as is in live bodies, but rather a roasting and parching one: For in live bodies, the liquor of flesh, is through an indignation of the Sensitive Soul, most speedily converted into a sharp liquor, and substantially transchanged: the which in dead bodies is not subject unto a vital transmuta∣tion:

And so, by boyling and frying, it parcheth and roasteth fleshes between the Fibers.

For flesh that is dead suffers by degrees, the which, other bodies not sensitive, do suffer after a single manner from the fire: But in live bodies, even boyling water presently produceth bladders, and then the solid part is swiftly cont••acted and burns.

Therefore that action of scorching or burning in live and and sensitive bodies, is made efficiently by the Life it self, but by the fire, effectively, by way of an active, occasi∣onal, and external mean: To wit, the life it self, feeling the rigour of the fire, sharpens its own liquor, and transchangeth it into a bladdering one, and afterwards into an Es∣charrotick liquor. And as much indeed as is snatched by the fire, so much afterwards is by a disposition that is left, corrupted, because it is dead: But because of sensible things known by Sense, touching is the chief Judge, therefore a demonstration hath scarce place, and the history and root of pain by its causes, hath hitherto remained neglected: [unspec 102] Therefore I will repeat some things, which in so great a Paradox, I wrote before in a more contracted speech.

Wherefore for the searching into the proper agent in pain, I have considered, that Frogwort, Smallage, Scarwort. &c. do not embladder in a dead Carcase, yet they [unspec 103] embladder live flesh; I judged therefore, that in the very sensitive soul the difference of this act consisted, and not primasily in the Scarwort: Because it is that which emblad∣ders only so far as by a biting more sharp than is meet, it thus molests the Sensitive spi∣rits, the which, that they may mitigate, blunt, or extinguish the perceived sharpness, the soul rageth in them, and therefore resolveth the proper vital substance of the mem∣bers into a corrosive liquor: (even as elsewhere concerning the Plague) wherefore the sensitive Soul it self, as it is the immediate sensitive substance, so it is the efficiently effective cause of the bladder: But the Scarwort which operates nothing in a dead Carcase, is the effective, occasional, external, and excitative cause.

By reason whereof the Schools being astonished, have taught, that Medicines are wholly sluggish, and as it were dead, unless they are first prepared by our heat, as it [unspec 104] were by a Cook, and being stirred up, are sharpned thereby: The which thing surely, wants not its own perplexities: For they have determined of that very thing, as Medi∣cines being assumed or applied, should not forthwith display their faculties on us like fire; but as they should have need of a certain space of time wherein they might pro∣duce their own effects by foregoing dispositions; notwithstanding, if a space be re∣quired, that an altetation may made, which is the effect of the medicine; Surely, that not any thing proves the action of a Medicine otherwise necessary, to be from our heat, that the Medicine may obtain the gift of its own nativity, or a liberty of acting, the which it obtained safe, full, and free to it self by Creation.

But (as I have said) it operates after another manner, yea oft-times, a far other thing in live bodies, than otherwise in dead, or unsensitive ones: And so the effects of Me∣dicines are not wrought, unless they are first duly applied, and afterwards by a more exact appropriation, they do imprint their power on us, to wit, that from thence a dispositi∣on may arise, which the sensitive soul stirs up by its own judgement, and afterwards also unfolds, and perfects.

For the Schools have erred in Medicinal affairs, because they have beheld external and occasional causes for principal, and vital ones: Therefore they have neglected to connex in live bodies, and in cures themselves, things effected, unto their proper efficients, by [unspec 105] the due journeys of degrees: Wherefore be it a foolish thing, that Pepper, Vinegar, &c. ought to borrow their activities and gifts received for acting, from our heat: As if one only heat should be the primary cause of so many-form effects: Because in very deed, that a thing may act on us, it hath no need of another forreign thing out of it self for this purpose; but as primarily, so it without delay presently uncloaths its faculties by the moments of dispositions, if it be duly applyed, (even as I have demonstrated at large, as well concerning the action of Government, as in the Treatise, that heat doth not di∣gest in sensitive Creatutes.)

But because the sensitive Soul (which the Schools shamefully confound with heat) applyeth the received faculties, and from thence frameth a certain new action proper to it self, and wholly vital: Therefore the faculties which the Sensitive soul receiveth from the [unspec 106] medicine, are the effective and occasional causes only, and it might if it would, pass by, and neglect the same.

The which is manifest in the more strong persons, who digest laxative medicines, even violent ones, without trouble, and drink being in vain, as if they were foods: And likewise in dying persons, unto whom indeed, there is an application of Medicines, but

not an appropriation, to wit, by reason of a neglect and defect of the sensitive power: For in the more strong folks, an exciting heat is not wanting, and yet th••re is no effect: For otherwise, the vertues of a Medicine are presently received, and do p••oceed: by [unspec 107] degrees more and more, and then those powers being received into the sensitive Soul, this sensitive Soul presently behaves it self well or ill toward them: If well, then it useth its own Objects for the cherishment of their powers, or for the vanquishment of that which is hurtful: But if amiss, now the sensitive life carries it self foolishly, furiously, an∣grily, vexingly, &c. And it spreads the seminal Idea's of these Passions on the assault∣ing spirit, on the blood, and on the Organs affected by the Medi••ines, and effects re∣main agreeable unto the aforesaid Idea's.

The which, in the Treatise of Diseases, and likewise concerning the Plague, I have evi∣dently demonstrated. And so if a delay interposeth between a Medicine being applied, [unspec 108] and the effect of the same: that never happens by reason of a defect, or requirance of an activity of the things; but it happens by reason of the necessity of a vital activity, issuing, and following from the impression made by the Medicine: For a poysonous power is not wanting in the stroak of a Serpent, although it sometimes doth not ope∣rate, by reason of an impediment: For an Agent, that it may act on us, stands in need of an application, of an appropriated impression, and of a sensitive power, as it were the receiver of another acting power: And that, that it may bring forth a Product, which in very deed, and immediately, is a new, or vital fruit, as a testimony of the sensation or feeling act of the soul. For thus many do so accustom themselves to laxative medicines, that at length they operate nothing at all; not indeed, that heat failed in the man, or that the laxatives have lost their former faculties; but the soul hath contracted a familiarity from the frequent use of them, so that it is at length the more mildly wroth with those poysons, than at their first turnes.

For truly, in this respect, it is true and perpetual, that all sensation consisteth [unspec 119] rather in a vital action and judgment, than in passion: whether in the meane time, that sensation shall happen in the more external sense, or in any passion of the mind; or in the next place, in the natural or Sympathetical sense of inanimate things.

At least wise it is mani••est, that medicines do not want a foregoing heat of ours, that [unspec 110] they may simply act: but the sensitive power which is the principal actresse, hath need of acting and sensible objects that it m••y feel, and in feeling, may act: And there∣fore the action of sensible things, hath it self on both sides after the manner of an oc∣casional cause in respect of the sensitive soul; neither therefore do medicines operate in a dead carcase, by reason of a want of the principal and immediate agent which is the life, or soul.

Whence also it is sufficiently manifest, how disorderly the faculties of medicines have been hitherto attributed unto the agent, or vital, and principal efficient, and how [unspec 111] neglected the principall agent hath stood, as well in the healing as in the effecting of di∣seases. Truly if otherwise, a medicine ought to be actuated by our heat as such every medicine should equally act always, and every where on every humane object that is actu∣all hot; no otherwise then as a certain weight is always, uniformly, of equal weight with it self: But a laxative medicine being administred in the same dose, looseneth in one, terribly, but in another, nothing at all: Yet it is on both sides sufficiently stirred up by heat: Yea, the same medicine for the most part rageth on the weaker sort, which in the more strong is without an effect. But that which I have said concerning Coloquin∣tida, Scarwort, frogwort, &c. Is also to be drawn promiscuously, unto other agents.

Yea, bright burning iron burnes a dead carcase, although not after an equal manner as it doth a live one: For in live bodies it primarily hurts the sensitive soul, the which [unspec 112] therefore being impatient, rageth after a wonderfull manner, doth by degrees resolve and exasperate its own and vital liquours into a sharp poyson, and then contracts the fi∣bers of the flesh, and turns them into an escharre, yea into the way of a coale: But a dead carcase is burnt by bright burning iron, no other wise than if wood, or any other unsensitive thing should be: That is, it burnes by a proper action of the fire, but not of the life.

For this prerogative the Schooles have not heeded, the which one only prerogative notwithstanding, is considerable in the Entrance of healing: But they according to their [unspec 113] own manner, have considered only the proper action of the fire, even as also the abstracted powers of medicines. Calx Vive, as long as it remaineth dry, it gnawes not a

dead carcase: but it presently gnawes live flesh, and moves an escharre. A dead carcase is by lime wholly resolved into a liquour, and is combibed, except the bone & gristle there∣of: But it doth not consume live slesh into a liquour, but translates it into an escharre. In general therefore, the sensitive vital power, is first affected by a sensible object: and from thence it at length frames an effect, or a new, that is, a proper Being, According to the passion concieved after the manner of the hurt or injury figured to it self: And this ef∣fect is proper to the sensitive soul, but mediate, in respect of the occasion exciting.

Consequently also, seeing pain consisteth subjectively in the injured and provoked part, [unspec 114] but in the life, as in the first feeler, being troubled, judging, and displeased, as the primary agent; I have accounted the essential divers••y of paines to consist immediately in the affect of the motion of the soul:

To wit, that pricking, lancing, and walking paines, are bred from mixt affects, which proceeded from wrath and fear, or from agony. Truly, I took diligent notice, that [unspec 115] there was a contracture almost in every pain; So that, a hurting occasional matter being offered, the hurt part, being as it were presently drawn together, and co-wrinckled by a cramp, manifesteth its own pain: For nature is every where so prone to a Cramp, that no man is about to do his easement, whose cod, how loose soever it was, is not crisped and co-wrinckled. For by reason of the natural aversnesse of the implanted spirit, from a payning object, pain hath continually a crisping of its own member, as it were a companion.

There is also moreover, a stable pain in a part, even as in an ulcer, wound, impostume, &c. But this rageth from an only and meere in ignation: For this doth not so pro∣perly [unspec 116] contract it self, even as in convulsive paines: but it melts its own nourishable li∣quour, and changeth it into a sharp salt, a poysonsome one, and at length through an in∣duced naughtinesse, translates it into an embladdering or escharring one. There are besides, some blunt, deep paines, modestly gnawing, and the more stupide ones, and the which are exorbitant through an errour of the digestions, having followed rather a foolish wrothfullnesse, than the fury of the life. Therefore all paine is caused occasionally from a sorrowfull affection of objects: But it proceedes immediately, from the life it self, as it were a testimony of sense.

Yea, pain doth often denote the passions of the sensitive soul for a proper destruction of organs: Because that soul laies hold on those parts being badly affected, rising up as it were from a proper ••ice of themselves, and as if they murmuring, it endeavours to cor∣rect, chastise these parts, and oft-times also, to destroy them.

Therefore in the termes proposed concerning the disease of the stone, the womb of Duelech moves at first, great paines only by a convulsion of it self: the which at length, [unspec 117] become more mild unto those that are accustomed thereunto, to wit, by reason of a less indignation of the soul. For from hence, children make water afar of, but old folkes, nigh; Because the bladder of children being impatient of the pain conceived from the retained urine, naturally contracts and presseth it self together: But the bladder of old men being now the lesse sorely smitten with the accustomed chance, suffers the urine of its own free accord to slide forth; otherwise, the muscle of the bladder being loosed, there is no reason why children do pisse far of, and old folks nigh, unless the already said childish contrac∣ture of the bladder, and painfull, and voluntary pressing together thereof behind, were as yet unaccustomed.

Through occasion of pain, the Cramp or convulsion is not to be neglected. First of all (I will not repeate what I have taught concerning gripings or w••ingings of the bowells, in the [unspec 118] treatise concerning windes) the part that is contracted, doth not grieve by reason of the contracture (as is manifest concerning the cod, it being contracted without pain) but by rea∣son of an offence brought on the spirit and life: For the contracture is an effect of sensa••i∣on or pain, although it happens, that the pain is also increased by the comming of the contracture.

My age, because it is fruitfull in perverse wits, will laugh at this paradox, with many others: The which notwithstanding following posterity, will willingly embrace. [unspec 119]

The Schooles indeed have thought that a convulsion is made by the execu••ive instruments of voluntary motion, in that respect, because they say, that there are the healthy, and diseasie functions of the same faculty, although they are stirred up from diverse occasional causes. A Muscle therefore, seeing it is the only executive member of voluntary moti∣on, and a sinew the derivative organ of the command of the will; it followes (as they teach) that a Muscle, although it be acted in the Cramp, against our will, yet that it is never drawn together, unless by the very same voluntary motive faculty it self, which

moveth that muscle while it is in health; wherein the Schools do erroneoosly contradict themselves; while as they define a Convulsion to be indeed the symptome of a voluntary [unspec 120] motion; yet to arise from a fulness, or emptiness, as it were its immediate and containing causes.

Yet it is sufficiently known, that fulness and emptiness are natural causes, but not ar∣bitral or voluntary ones; which natural causes, if they shorten, or contract a sinew (as they manifestly teach) at leastwise the attraction of the sinews shall not be made by an arbitrary motion.

I admire also, the hitherto famous stupidities of the Schools in this respect.

For first of all, a sinew differs from a Muscle, no otherwise than as a vein doth: This in∣deeed, carries blood unto the Muscle, and that motion: And then, besides the two causes of a Convulsion, perhaps invented by Hyppocrates, Galen hath moreover added a third, which is admitted in the Schools, to wit, a poysonous quality: For Galen had seen the Convulsion to follow from the stroak of Serpents; neither yet could he as yet believe, although the strucken member was swollen, that fulness caused the Convul∣sion. [unspec 121]

He being defectuous, first of all, because he was ignorant, whether a nerve ought to be smitten, that it may be pull'd together, or indeed a Muscle.

Then, because mortal Convulsions are made in gripings or wringings of the bowels, and Hellebour being taken, without any hurting, emptying, fulness of the sinews, or a colical poyson.

Thirdly, He is also defective, because that seeing in a Convulsion, there is made a drawing back of the member, and a shortning of the Muscle, he hath not discerned (as it otherwise beseemed the Prince of Medicine to do) why a poyson doth contract or shorten the Muscle, thus leaving the former obscurity: For truly Galen saith, That the name of a Physitian, is the finder out of the occasion; which name he hath not lost in this place.

Again, In the fourth place, if a Convulsion happens from an empried, and filled nerve, that is, from a proper Passion of the nerve: Ought therefore a poysonous qualiry to be imprinted on a sinew, or on a Muscle, that a Convulsion may from thence happen? [unspec 122]

Fifthly, Galen hath remained defective, and together with him, the Schools his follow∣ers, why the stroak of a Serpent, the poysonous quality of a Medicine, &c. are made the proper Passion of a voluntary motion, and of its own Organs: For if the poyson ought to be imprinted on the Muscle, therefore the sinew shall cease to be the proper subject of the Cramp, and by consequence, the emptiness, or fulness thereof is vainly supposed and required.

But if the poyson dasheth against the nerve it self, after what manner shall Hellebour wandring through the bowels, primarily affect the sinew? After what manner shall a Medicine, being as yet detained in the stomack, cause a Convulsion, and give a freedom therefrom, by the vomiting thereof? At leastwise it is ridiculous, that the successive alte∣ration of the affected Muscles shall effect the shew of the Malady, if the essence of the malady dependeth on the affected sinews.

And it is a foolish thing, That an Emprostotonos or a Convulsive Extension of the neck forwards, a Tetanos or straight Extension, and an Opistotonos or an Extension thereof backwards, should differ specifically, by reason of a changing of the Muscle: For a Muscle draws its tail always after the same manner, to wit, towards the head.

Truly such childishnesses do of necessity proceed from the ignorance of a Disease, and the rashness of a childish judgement; wherefore nature hath distinguished of the [unspec 123] Specie's of Diseases, according to the Specie's of occasional causes, but not by reason of the difference of scituations.

And so, seeing emptiness and fulness are terms plainly opposite, they could not pro∣duce one only kind of Convulsion: And it is a hard matter to believe, that the emptiness [unspec 124] of a sinew being wholly privative, is as equally occasional to the Cramp, as a fulness of the same sinew: Even as it is alike blockish, that a nerve is filled for so long a time, until it shortens that nerve, and that from a small nerve being extended in its breath by repletion or filling, the Muscle is shortened: As if all the sinews could be suddenly emptied, and likewise filled, and extended unto a hugeness, in every fit of the Falling sickness, to wit, by feigned humours? as if the Convulsion were only a shortning of the Muscle, following upon the abbreviating of a dried, or moistened sinew? and indeed, as if in regard that the unaccustomed repletion of a sinew did shorten that sinew, even as the other, which by its drying of the sinews, did diminish the sinews no less in their length, than in their

breadth, the nerves did suffer an unexcusable Palsey to be from the errour of a convul∣sive Retraction, and not rather from that of both the supposed causes? To wit, as well through a stoppage of the netve from Phlegm filling it, as they say, as by a pressing toge∣ther of the dryed sinew? and as if so great a sudden drying up thereof, were credible, or possible to be in a live body? Yea, after what manner doth a nerve being now once wi∣thered, (suppose thou by too much insolency, as they say, of laxative Hellebour) pre∣sently again admit of a restauration of its own radical moisture being dryed up? Why hath it been necessary to feign, and admit of a filling, or emptying of a sinew, if a poy∣sonous quality can afford the Convulsion without either of them?

The received opinion therefore of the Schooles concerning the causes of the Con∣vulsion or Cramp, registred to be from the emptinesse, and fulnesse of the sinewes, is [unspec 125] ridiculous. For although, they with Galen, acknowledge also a third Cause, which is that of a malignant quality: Neverthelesse, they stick as convicted, in the two former Causes: For they err in the Matter, Object, Efficient, and manner of making; That is, in the whole. As if a small Nerve being extended unto a Muscle, which oft-times scarce equalizeth the grossenesse of a threefold thred, being moistened more than is meet, and drye•• than is fit to be, should be made by so much shor∣ter than it self, by how much a muscle drawes the members together, perhaps to to the length of a span? Yea, as though, as well the be dashing of an hostile Hu∣mour, as the emptying of a Nerve, should cause the paines of a Convulsion!

They bring hither the ridiculous Example of dryed Clay: when as in live Bodies [unspec 126] drynesses are impossible; and they also afford impossible Restaurations: While as notwithstanding, those Cramps do oft-times cease of their own accord. The Schooles have thought, that those feigned Moistnesses and Drynesses of a little sinew (which could scarce effect the latitude of a straw) do contract the Muscle, even into the Convulsion of a foot-length. Neither likewise is that Example of value, That the string of a Lute, being wet with the Rain of Heaven, leaps assunder as broken, in regard that it is cut short by the imbibed Liquor.

For first of all it might have been extended longer by twofold, than the feigned extension thereof in its breadth had shortened the same.

The Schooles do not take notice, that a moist membrane is brickle, as also a dry one: and therefore also that Lute-strings are kept fat in oyl, lest they should become wet, or wax dry.

Away with their examples, which have no place in a live body! For in a living body the sinews cannot be so dryed, that their witheredness can cause any abbreviation. [unspec 127]

2. They being once dryed, can never afterwards receive a moistening any more, than drie old age it self.

3. They deny a Convulsion arisen from a laxat••ve medicine to be made by a poyson: For if they should acknowledge a poyson to be in a solutive medicine, they should cut off their own purse.

A Convulsion therefore arising from a solutive Medicine, as from only an emptying, but not from a poysonous Medicine, should be indeed from an emptiness, or dryness of the sinews: But a Convulsion or Cramp arisen from a loosening Medicine, is oft-times restored: Therefore it is not bred from a dryness of the sinews.

4. Every lean old person should be drawn back by a perpetual and universal Convul∣sion.

5. Seeing a sinew is not the executive member of motion, therefore the shortening of at sinew, proves not a Convulsion of the joynts as though an arm or leg ought to follow upon the cutting short of a sinew.

6. Seeing that a nerve being moistened, (so that it were made by so much the shor∣ter, by how much, through a forreign humour being imbibed, it should be extended on its breadth) such a humour should be plainly contrary to nature, it should effect a Palsey rather then a Convulsion: But a Palsey is Diametrically opposite to a Convulsion it self, as well in Sense as in Motion.

7. How could a stroak of the Scull presently at one moment, dry up the sinews of one side, but by moistening the other sinews opposite unto them, forthwith enlarge them on their breadth, that they may cause the Convulsion and Palsey at once? And seeing as well Emptying as Filling are feigned for the cause of the Convulsion, the stroak of the Scul ought to produce the Cramp on both sides.

8. It is no wonder therefore, that so unsuccesful remedies have been applied to the Convulsion, if the Universities are hitherto ignorant of all the Requisites of Diseases.

For they ought to have known, that every Convulsion is a vital Blas of the Muscles [unspec 129] stirred up from the in bred Archeus; The occasion whereof, is a certain Malignant mat∣ter rushing on the Archeus, as laying in wait for the life of the Muscles.

What if Hippocrates hath referred the cause of a Convulsion unto emptiness, and ful∣ness? he hath had respect unto the occasions of the foregoing life: To wit, that there was a frequent Convulsion to riotous persons, and likewise through much emptying of the Veins.

And Galen not apprehending the mind of the old man, hath waxed lean at the humou∣ral filling, and emptying of the sinews, by a succeeding, and that his own device.

Such old wives fictions therefore (which have been perswaded by the Schools unto credulous youth) being despised; I say, that there is in the Muscles, a twofold motion, to wit, one as it is the Organ of a voluntary motion; and another, as being proper to it self; whereby, although it draw back it self towards its head, yet it nothing hinders, but that the spirit implanted in those motive parts, doth retract or draw back, and move those parts; even as was already said before concerning the ••od.

For neither is it repugnant to nature, for the parts to leap a little by a local motion of their own, the soul being absent: to wit, for the parts which are moveable by another Com∣mander, to be furiously contracted through a sorrowful sensation, seeing that another conspicuous motion is singularly wanting to the Muscles, whereby it may denote the hurt brought on them, besides that whereby it executes the voluntary motion of the Soul. And moreover, it is altogether natural to all the members, and proper to the common endeavour of the parts, for those to be drawn together by reason of the sor∣rowfull sense of an injury brought on them; which place the Schooles have left un∣touched.

Wherefore I have accounted it an erroneous thing, to believe with the Schooles, [unspec 130] That the Convulsion is an affection of the Head. For now they depart herein from their own Positions, whereby they suppose the Cramp to be from filling, or emptying, or from a poysonous quality of the Nerves, unlesse they had rather, the Case being now altered, that the Convulsion should arise from the filling, or emptying of the Head: But the Cramp is an accident of the sensitive Spirit; Which thing, first of all, the prickings of the Sinewes or Tendons, and likewise Fevers, Laxative poysons be∣ing taken, the stroaks or stings of Serpents, and other things like unto these, do ma∣nifest.

Neither in the mean time doth it argue on the contrary, that a stroak of the Head doth also bring on a Convulsion: since there is no lesse Athourity to [unspec 131] the Head, than to the Intestine, in Torments, for the framing of a Convulsion.

Indeed, as well a Convulsion arising from the head, as that which is bred from the sensitive Soul much abhorring poyson, belongs to the muscles its Clients. In a stroak of the Head, what hath presently defiled the contracted side with a poyson? Or what hath straightway emptied, or filled all the sinewes of that side? Doth not the Brain shake in sneezing? Is not the membrane which compasseth the Lungs, drawn together in a dry Asthma? Is not the Pleura or Skin girding the Ribs, co∣wrinkled, and contracted in a Pleurisie; and doth it not for this cause voluntarily pull it self away from the Ribs? And is not the Mediastinum or membrane of the middle Belly not unfrequently contracted? Also the Diaphragma or Midriff∣muscle through a notable anguish of pressure, straightned? whereunto a Name is hitherto wanting; although that affect be frequent in the beating of the Heart. The sometimes dull paines of the Spleen also, are the Betokeners of that Bowel its be∣ing convulsed; The stomach also is drawn together in the Hicket, vomiting, and stomach paines. Indeed Contractures are renewed in these membranes, as oft as the molesting occasional Cause is stirred, or returneth.

Also in the beginning of a Dropsie, or Jaundice, yea even before water or wind be bred, the Abdomen is oft-times drawn together, and waxeth hard on one side.

Lastly, The Bowels shew forth intermitting gripes, not onely through an exten∣sion of winds (which brings forth no paines if the Belly be not stopped) but rather through a Convulsion of themselves. The which, I have elsewhere written that I have contemplated of beyond the Navil of an Infant.

For I beheld, that as often as wringings or gripings of the Guts were exceed∣ing urgent, fits of the Falling-sicknesse were stirred up: but the Intestines, accord∣ing [unspec 132] to the measure of pain, were as it were by walking or moving hither and thither,

diversly rouled together and contracted; otherwise, the Intestines being appeased, and plainly at rest: For a sharp and brackish Excrement in Colicks, pricks the sen∣sitive Soul, and this produceth pain, and as it were by intervals, drawes the Bowel together, and the wind being then shut up therein by the chance of Fortune, stretch∣eth out the Bowels. Therefore the Wind-Colick (so called in distinction from Due∣lech descending) hath not its name from the Cause, but from a latter and acciden∣tal Symptome.

So likewise from Laxatives, the pain of gripes or wringings of the Bowels doth oft-times return with a Convulsion, and it is cured by things mitigating the Convulsion: For Wind-Colicks are scarce discerned from the Stone-Colick: because the same Symptome of pain, through a crisping and contracting of the Bowels, appeares alike in both: For so the Oyl of Almonds being drunk, asswageth paines, because it paci∣fieth the contracted Intestines by besmearing them. Therefore seeing pain produceth a Convulsion, and this likewise, a new pain; we see that pain doth oft-times beget pain, and that which is like it self.

And then, as oft as an injury happens to the skin, veines, arteries, or nerves, they contract themselves into wrinckles through the power of the sensitive Soul: For how notably hard doth an Artery presently become, under any pain? The hardness whereof doth not argue the dryness of an Artery (as the Schooles judge): but a singular exten∣sion or convulsion thereof; and the which therefore, Sweat being at hand, doth again produce a re-loosening of the Contraction, together with a softness: Otherwise, there is as equal a possibility of re-moistening a dryed and hardened Artery, as there is hope of taking away old age. Hath not also a contracted Bladder oft-times deceived expert Cutters for the Stone; So the Kernels that are the vessels of the Seed, are draw•• to∣gether in the Gonorrhea or Running of the Reines; they being stirred up by a spur of the Seed.

The privy part also, being drawn together inwards, doth now and then so vanish out of sight, that nothing stands out beside the Nut of the Yard: So also, the muscles have [unspec 134] their own Cramps: And so a Travelling Woman suffers by intervals, her own and cruel Contractures, as oft as the Womb co-wrinkles it self behind, that it may expel the lurk∣ing Fardle. The bone of the Groyn also, unto the share, doth by a voluntary contracture of it self, open a passage for the coming Young, with cruel pain.

I have seen also in Women suffering a strangling of the Womb, the Tendons in the native place of a Ligament, voluntarily to have burst asunder, and to have been contracted [unspec 135] with cruel pain, and likewise to have returned to their former place: and the which, when they had the oftner suffered that thing, I have noted them to have complained of the more mild pain: (do happily, the Schooles, in that leaping, and wand••ing digression of the si∣newes, acknowledge a sudden emptying, filling, or entertainment of a poysonous qua∣lity? and the sudden banishments of these?) It is also familiar to the stone of the Kid∣neys, for the Urine-pipes to be drawn together with most cruel pain, nothing peradven∣ture being urgent beside; the more ten••e••sand.

I have alwayes judged it the part of bold ignorance, that winds (according to the Schooles) should arise in the Sinews and Tendons, or be conceived in the sinewes from without, as the authors of a Cramp (for, for that cause, a flatulent one) yea, and to be taken away from thence almost at pleasure: For the sensitive Spirit abhorring pain, fu∣riously contracteth the Veines, Arteries, Tendons, and Membranes: And while as under such Furies it finds not its hoped for succour, it stirs up an increase thereof: For so a Thorn being thrust into the finger, as it causeth pain, it crispeth and hardens the Artery, and it hardens the pulse thereof which before was not there easily to be discerned, by reason of an extension onely of the contracted Artery. For it is the property of pain, to pull together and to contract, so indeed, that the bone above the share, and in the loyns, is voluntarily contracted in a Travelling Woman, although no Muscle, being the Guider or mover: For why, pain is in its own nature a contractive of the members, and that by a natural motion, and in no wise an arbitral or voluntary one: the which is especially seen in the lips of Wounds: Because they are those which are without pain, as long as they have their lips flaggy, and not contracted.

But the Schooles have passed by the contractures of pain in Nature, as also the sen∣sitive [unspec 136] Soul, by running over unto winds, to the falling down of excrementitious hu∣mours, unto their sharpness, unto the agreement, and secondary passion of parts: the which notwithstanding, are altogether divers from the scope of pain; Because they are onely abstracted Names, and for the most part, not in the least point conteining the

cause thereof, even as I have demonstrated in the Treatise concerning Diseasifying Cau∣ses, as it were in the combating place of exercise. For in the Urine-pipes (for an Ex∣ample in the tearms of the Disease of the Stone) there is no necessity, dependency of Dominion, Clients-ship, Usurpation, Possession, Custome, and no community of the Pipes, and Excrements with the bowels, or stomach. For if when the left side of the Throat is in pain, not so much as the right side thereof, in such an angiport or narrow passage, be now and then, afflicted: why shall we not deservedly suspect the nearness and dependency of parts which are unlike, and differing in the Ordination of their Offices, and Scituation?

It is therefore sufficient hitherto that all pain, the author of a Convulsion or Con∣tracture, presupposeth a hatefull Guest: For there are also unpainfull Contractures (as before, concerning the Cod) and the which, draw their original, not so much from pain, as from meer trouble: But painfull Convulsions are made from Hostile Causes:

For so, Those things cause paine which smite the Spirit called (for the Soul) [unspec 137] Sensitive, with sharpness, brackishness, or degrees of heat, or cold: But the most intense pain is from fire, and then from Alcalies, and corroding things, because they are the nearest to fire; after that, from austere or harsh, brackish and four things, because they are the nearest to Contracture; Presently after, from salt things, then next, from sharp things, and lastly from some bitter things. But from poysons, as such, cruel pain ariseth, the which, in the Plague is ordinary, and because so great pain oft-times ariseth with∣out sharpness; a Truth is denoted: To wit, That pain issues from the judgement of the Sensitive Soul.

For Corrosives, since they gnaw the sensitive Soul it self, they wast the parts them∣selves like fire. But Alume, Vitriol, Aqua Fortes's, next the juyce of un••ipe Grapes, and also any sharp things, as they do by themselves crisp, and pull together the Fi∣bers of the Organs, therefore such Excrements are Convulsory and painfull.

There are also Alcalies, which sleepifie paines: To wit, in Cases where they break the greatest sharpnesses of Putrefactions: For under the Dog-star, while as Fleshes threaten corruption at hand, the Broaths of fleshes are made sharp with an ungratefull savour; whence in the Gout, Colick, and gnawing, and putrifying Ulcers. I conceived paines to proceed at first from a sharpness. Likewise the sensitive Soul, at first feeles pain, the which being at length accustomed, waxeth the less wroth: even so as an ac∣customed Horse refuseth S••urs; For Nature in her self, is wholly furious and Sump∣tomatical, and being by degrees accustomed to paines, waxeth mild: Wherefore, Self∣love, and Revenge, are before or more antient than sense or feeling: because they are intimately in Seeds, in the bosome of Nature, before Sense. For the Characters or Ima∣ges of anger, agony, fear, revenge, and sorrow, do bring forth Convulsions like to those their own Idea's. For from the knowledge whereby, a Mouse abhors a Cat not before seen, the Spirit being provoked, is stirred up into anger, fear, &c. The which, by its own Idea uttereth its fury on the members, as it were by a Brand.

1. The hand waxeth cold, because the heat there cherished by the Life, is extinguished by cold: but not that the vital Spirit retires inward, as having left the arterial bloud whch it had married: and much less, that heat as a naked quality passeth, departeth, and returneth inward, as it were in a Comedy.

2. The heat being now diminished, cold also persisting, the cold waxeth strong, and then Sense in the hand is stupified: For the sensitive abstracted Spirits are pressed together, To wit, those which are in the sinewes, but not those which are in the Arteries; be∣cause the Spirit hath the more firmly married the arterial Bloud, and it is the property of the Veines, even after death, to preserve the Bloud from Con-cretion or Coagu∣lation: For the vital Spirit is sustained from behind, by the fewel or cherishing warmth of the heart as much as may be; and therefore in that stupefaction, Life is as yet de∣teined.

3. Motion languisheth in the Hand, because the Spirits being grown together in the flesh, seeing they are not sufficiently nourished from behind, by the heart, they by degrees perish, and by degrees are altered.

4. And then, together with the perishing of Motion, Sense also is extinguished; To wit, while the Bloud being chased out of the Veines, threatens a clotting, Life as yet remaining.

5. And so at length the joynts are by cold totally deprived of Life; To wit, when as the venal bloud hath now departed into Clots, and dyed: Therefore in the third and

fourth degree aforesaid, pain springs up in the Hand being heated: For as the Heart inspires a new sensitive Spirit from behind, the which, while it takes notice of death to be readily at hand, it being as it were enraged in the same place, presently frames the Idea of its own indignation, and so puts off its native sweetness, or Compla∣cency: Even as in the Treatise concerning diseasie Idea's, in the work concerning the Rise or Original of Medicine, I will more clearly demonstrate. So the sensitive Spi∣rit which was not trampled on by cold, but repulsed by pressing together, in its return stirs up another Idea of its own indignation, and another pain as it were like that of the pricking of a pin.

Let the Reader in the mean time pardon me, in that I ought to borrow the Name of an Icy or freezing Poyson, without the necessity of fore-going Cold: For I call not that an Icy poyson, as if it were made cold, as I have already spoken concerning the stupefying astonishment of the Hands: but I call it a cooling, and also a stupefying poyson, and that which takes away sense and motion. Therefore the similitude of the Name draws its Original, not from the Root, but from the Effect:

And last of all, in this By-work, for a Conclusion of this Work, and Sensation: Let us meditate at least, of the Remedies of Physitians in the Apoplexy, in astonishment or be∣••ummedness, giddiness of the Head, in the Catalepsie, Catochus, Coma, Convulsions, plucking of the Eyelids, Eyes, Tongue, and Lips: For thou shalt find, that presently cutting of a vein, and a Clyster are prescribed: They doubting in the mean time, Whe∣ther the dung of the Fundament may pluck the Tongue and Lips in the mouth, may likewise stamp drowsinesses, and astonishment in the sick; As it hath brought forth blockishnesses and neglect in the Physitian: Or indeed, whether these arise from the ve∣nal bloud: therefore they are presently intent upon both at once. And then on the day fol∣lowing, they administer purging things: And thirdly, as being full of uncertainty, after Rubbings, they provoke Sweats. For their Succours are universal, because others are wanting, and they are ignorant of such: And therefore their total, usual Medicines are general ones: Through defect of the knowledge of efficient Causes, they wander onely about the Products: they not being solicitous of the Radical Framer and Cause, are onely busied about removing of the Effect: Not that they hope for a return of the Dis∣ease, by leaving the Roots, that they may thereby crop Fruit; (for I will not suspect that of a good or honest man) but they being too earnestly bent upon Gain, nothing hath hitherto been considered by the Schooles concerning the Framer of Diseases: For as much as Medicine (as I have said it from the Beginning: so I again end therewith) is the Gift of God. But this God hath withdrawn his Gifts from those that are intent upon Gain, nor those once thinking of his Command; Be yee mercifull as your Father which is in the Heavens, is mercifull, from whom every good and lightsome Gift descendeth. This therefore is the mournfull modern Tragedy of unsensiblenesse and pain, which I have spoken of, with an event altogether Tragical to the Sick.