Arcana microcosmi, or, The hid secrets of man's body discovered in an anatomical duel between Aristotle and Galen concerning the parts thereof : as also, by a discovery of the strange and marveilous diseases, symptomes & accidents of man's body : with a refutation of Doctor Brown's Vulgar errors, the Lord Bacon's natural history, and Doctor Harvy's book, De generatione, Comenius, and others : whereto is annexed a letter from Doctor Pr. to the author, and his answer thereto, touching Doctor Harvy's book De Generatione / by A.R.

BOOK II. GALEN in some things maintai∣ned; in some things rejected, or reconciled to ARISTOTLE. (Book 2)

CAP. I.

1. Mans Body fitted onely for mans Soul. Tritons are not men. 2. How Mans body is more excellent then all others. 3. How the Soul is most in the Brain and Heart. 4. A twofold heat in us. 5. What Creatures nourish most. 6. The Womans imagination cannot alter the form.

I. AS GOD hath bestowed upon Man the most ex∣cellent Soul of all others; so hath he fitted him with a Body answerable to such a Soul, of which no other Body is capable; and if it were, yet for want of fit Organs, the Soul could not exercise her fun∣ctions; as we see in that Fiction of Apuleius, whose soul being in the body of an Asse, could neither speak, nor write, nor doe any thing but what was proper to an Asse; yet I have read of Tritons, or Fishes having the face, lineaments, and shape of mans body; One was seen in the days of Tiberius, another in the time of Augustus, a third under Nero: Pliny, AElian, Theodor Gaza, Trapezuntius, Alexander ab Alexandro, Scaliger, and divers others affirm the truth of this; yet these Tritons or Nereides, cannot be called, nor are they men, though they have the out∣ward shape: for it is not the matter, not outward lineaments, but the form that gives essence and denomination.

II. Mans body is of all others the most perfect and excel∣lent; though he hath not wings like a bird to fly, nor can see so far as an Eagle, nor hear so quickly as a Fox, nor smell so well as a Dog, nor taste so well as Poultry, nor hath so quick a tact as Oysters and Spiders; yet his hands, speech, and reason,

doe countervail all these: for celerity and reception his senses yeild to the beasts; for variety and judgement they must yeild to him.

III. Though mans soul in respect of understanding and will, be inorganical, and therefore not properly resident in any parti∣cular member more then in another, yet accidentally, because the brain is the seat of the fantasie, from which the intellect re∣ceives its objects, and the heart the seat of the affections, sub∣servient to the will; the brain is the seat of the intellect, the heart of the will.

IV. There is in us a twofold heat, the one celestial, the other elementary: that preserves us, this destroys us: that concocts our food, and turns it into nutriment, this corrupts and putri∣fies it, and turns it into noxious humours and excrements, as we see in burning Fevers. It is not then every heat that chy∣lifieth or sanguifieth, or assimulateth, but this celestial heat: Neither is it the quantity, but the quality thereof, and affinity it hath with the things concocted: For there is more heat in a Lion, then in a Pigeon, and yet the Pigeon will concoct that which the Lion cannot; yet this celestial heat is helped by the elementary heat if it be temperate, and by the crasis, tempe∣rament, or constitution, if it be sound.

V. Nothing by way of food can cherish our natural heat, and maintain our life, but what had life and heat it self; and the more perfect life it had, the better it nourisheth, as having nee∣rer affinity with us. Hence animals nourish more then vegita∣bles, because the matter of their bodies and spirits, are more consonant to ours then of hearbs or fruits, which if they bee contrary to us in their nature and qualities, they destroy us, as poisonable hearbs do. Purging medicaments are of a middle nature, as having some similitude with the humours of our bo∣dies, which they attract; as Agary with Flegme, Rubarb with Choler, &c. and some dissimilitude with our bodies, upon which they work by weakning them, especially if they have any de∣latory quality.

VI. Though the woman in conception, or afterwards, can by the strength of imagination impresse some note or mark upon the seed or Embryo: yet she cannot alter the sex or form as she pleaseth, because this is not the work of imagination, but of a diviner power, to wit, of the external formative agent; for which cause a man cannot beget any other then a man, for that his seed is not capable of any other form, neither doth the for∣mative agent work otherwise the•• as the seed is inclinable to.

CAP. II.

1. The Stomach and Lungs not necessary for life. 2, How the limbs are moved: the spirits are bodies more required for motion then sensation: the spirits are light: how they are the souls instruments: how the Muscles move. 3. Seven properties of the brain. 4. Twelve properties of the eye. 5. Its substance warrish. 6. Why but one sight. 7. The eye how an agent and patient. 8. Its two ••ights and its colours. Light gives the second act.

THough the Stomach and Lights be two noble parts of the body for those that are to live long; yet life can consist without them or their action: For 1. Some have lived with∣out chilification and respiration: the meseraick veins can draw some portion of the clysters to the liver for sanguification, by which life can be preserved. 2. Divers creatures live all the Winter, as Swallows, Cuckows, Dormise, &c. without any chilification or action of the stomach. 3. Women that are hy∣sterical, can live only by transpiration, without respiration at all. 4. The arteries can draw air to the heart, though there were no lungs at all, yet not with that conveniency, because the lungs temper and qualifie the frigidity of the air before it comes to the heart. 5. Fishes breath not at all, nor have they any lungs, yet they live.

II. In the motion of our bodies the limbs are moved by the muscles, these by the nerves, the nerves by the animal spirits, and these by the soul, which produceth neither sense nor moti∣on in the body without these spirits: for if the nerve be cut or obstructed, or bound, motion ceaseth; which sheweth that the soul worketh by these spirits, and that in the nerve there is more then a bare faculty of sense and motion required to make it move and feel: for in the obstructed nerve there is the fa∣culty still, but not the motion, because the spirits are intercep∣ted, which have their original from the brain as well as the nerves, but their action from the soul. 2. These spirits are bo∣dies, as appears by their generation, fatigation & dissipation: for when these spirits fail, motion ceaseth, and we grow weary. 3. In the nerve though one and the same animal spirit causeth both sense and motion; yet a greater vigour is required for motion then for sensation, because the perfection of this consists in re∣ception only, but of that in action chiefly. Now more force is required for action then for passion. 4. In the animal spirits there is a light or splendour, because they are a very attenuated

substance, warmed by a celestial heat: This light is perceived in the eye being shut, in the other senses it is not seen, because their organs are not transparent: Now the spirit of the eye is the same with that of the ear, &c. 5. The spirits are not proper∣ly the instruments of the soul, because the soul is the form which worketh immediatly upon its matter; and the spirits are parts of this matter, but they are called instruments, becaus they convey to the members the faculties of the soul. 6. Though the will moves the muscles in men, and the will moves accor∣ding to knowledge and election; yet in infants the muscles are moved by a natural instinct, and so they are in beasts who have not election and reason.

III. Man hath a larger and more capacious brain then other creatures have; because the soul of man being endowed with more faculties, required a larger habitation. 2. The brain is void of sense and feeling, because it is the Judge of all the sen∣ses. Thus the eye which seeth all colours, hath no colour it self, nor the tongue and palat any taste, which judgeth of all tastes; experience sheweth, that the wounded brain being cut or prick∣ed, feeleth not. 3. Though the brain feeleth not, yet it hath a natural faculty to expel things hurtful; so there are antipa∣thies and sympathies in insensitive things. 4. The brain hath no animal motion, though it be the original of this motion; yet it hath a natural motion of Systote and Diastole for the generation of the spirits, and expulsion of noxious things. 5. The brain is cold and moist; cold naturally, but hot accidentally, by rea∣son of the spirits and arteries in it: cold, otherwise the attenu∣ated animal spirits in it would quickly wast and consume with heat; and with often study and cogitation, it would soon be inflamed, and so into phrenzies wee should bee apt to fall. 6. Though the brain be cold, and the heart hot, yet the animal spirits are more attenuated then the vital, because these are ge∣nerated immediatly of the grosse bloud, whereas the animal are begot of the vital spirits, and are refined by the arteries of the brain. 7. The brain is moist, 1. That it may the more ea∣sily receive impressions: 2. That it may the better resist infla∣mation: And 3. That the nerves may by its moisture bee the more pliable, which otherwise would be stiffe.

IV. The Eye is the most noble of all the senses: 1. Because its action is quickest, apprehending its object in an instant: 2. Though the object be never so far distant, it is perceived by the eye, as the stars are. 3. Because light, which is the object of the eye, is of all accidents the most noble. 4. The eye hath

more objects then any other sense; for besides light and colour of all sorts, its particular objects, it hath also number, magni∣tude, state, motion and figure, which are common objects. 5. None of the senses hath such a curious fabrick: for the eye hath six tunicles, three humours, six muscles, two nerves, the op∣tick and motory, many veins and arteries. 6. It is the first and chief organ of knowledge; for at first men got their know∣ledge by observation and the eye, though now we have it by instruction and the ear. 7. The eye hath the highest place of all the senses in the body. 8. And it hath the perfectest figure, for it is almost round, that it may move the easier and swifter. 9. It hath a liberty and command of it self which the other sen∣ses have not; for it can inclose it self within its casements, and open them when it pleaseth. 10. It hath a peculiar light within it self, besides that light which is in the air, and it hath more spirits then any other of the senses, and these spirits are more subtle, nimble, and quick then any other animal spirits are. 11. Without the eye no living creature could finde out its food, in which consisteth the life of the creature. 12. With∣out the eye men could not have naturally attained to the knowledge of God, and of Divinity; for by the contemplati∣on of the Heavens, and their light and motions, men came to have the knowledge of their Maker: For the invisible things of him from the creation of the world, are clearly seen, being understood by the things that are made, Rom. 1.20.

V. The eye is of a watrish not of a fiery substance, as may bee seen, 1. By the water that flowes from it when it is hurt: 2. By the fat which is about it; this would consume if the eye were fiery: 3. By the watrish humour which is in the cavities of the face in the new formed Embryo: 4. By the reception and con∣servation of the species; for the fire can neither receive nor confer any image or species, as the water doth.

VI. Though there be two eyes, there is but one sight, or one object seen; 1. Because the optick nerves are united in one before they reach to the eyes: 2. Because there is but one fanta∣sie, and one common sens which judgeth of the external object.

VII. The eye in respect of its grosse and solid parts, is a pa∣tient in seeing, by receiving the species or shape, (not the sub∣stance) into the chrystalline humor; but in respect of the spi∣rits in the eye, it is an agent by perception of the species, and partly a patient: for there is some impression in the spirits, or else by them the species could not be conveyed into the com∣mon sense and phantasie: The spirits then are agents, not out∣wardly

upon the object, but inwardly upon the spirits received from the object: and when they are employed about som other thing in the phantasie, the eye seeth not its object, though the species be impressed in the chrystalline; because there is requi∣red for sight, not only the impression in the chrystalline, but al∣so a perception and apprehension in the spirits; in which action properly and formally vision consisteth. And though the spi∣rits be no part of the eye as it is a solid substance, yet they are part as the eye is the instrument of sight.

VIII. There are in the eye when it seeth, two lights, the one from without, whereof there is greatest quantity in the white of the eye; the other from within, which is most preva∣lent in the chrystalline, disposing it to receive the species, as the outward light disposeth the air. The outward light, if it bee not proportionable to the inward, makes this unfit for visi∣on, not by extinguishing, or destroying it, for one light cannot destroy another; but by too much extending or destroying the mean and proportion of the inward light. There is besides these two, a third light in the eies of owls, cats, & such creatures as live by preying in the dark, which light is not immanent in the eye, but transient into the air, that the medium being il∣luminate, the species of the object might be raised.

IX. The eye hath not such colours as are made by the mix∣ture of the four elements, or prime qualities, but such only as are made by the mixture of the light and the diaphanous or perspicuous body. The first sort of colours are in the dark in respect of their existence or quality: the second sort hath no existence at all in the dark: And though the light give not the first act or beeing to colours, yet it giveth the second act in ma∣king them visible, and actuating them, to work upon the eye, by sending their species thither.

CAP. III.

1. A twofold Heat in living things. 2. The Primitive Heat where, and how tempered. 3. Our spirits are not celestial, several Rea∣sons. 4. Our natural heat, what? it is no substance, in six Reasons. 5. Many excellencies of mans body. 6. The Head, why the no∣blest part, and highest, as Galen thinks.

THAT there is in living creatures besides the elementary heat, another called celestial, is manifest, because the fire or elementary heat, neither in part, nor in whole, is the cause

of generation. 2. Because the elementary heat remains after the celestial is gone, as may be seen in spices, which retain or rather increase their elementary heat, as they grow drier, being separate from the Tree; and yet they want that celestial heat by which they did live and had vegetation; for now being dead, nutrition, attraction, vegetation, growth, and other fun∣ctions of life cease, which were the effects of the celestial heat. 3. Because in Mandrakes and other cold herbs, there is this celestial heat, by which they live; and yet no elementary heat at all; for they are cold both actually and vertually.

II. As in living creatures there be divers dissimular parts, so there be temperaments, and diversity of heat; all which are united in the heart, the fountain of heat, which it communi∣cates to all parts by the bloud and spirits; this primitive heat is in perfect creatures compacted within the heart; in Trees and Plants, within the root; in Insects it is diffus'd through all the body, without any union in one part more then another; which is the cause that when snakes and worms are cut in pie∣ces, every piece moves, which is not so in the hand or foot of perfect animals if they be cut off; so wee see in some twigs of Trees, that being set in the ground, grow and take root; which shews, That the original heat and substance of the root, is in every part of the Tree; and that the primitive heat of the crea∣ture might bee brought to a temper, refrigeration is required, which in terrestrial animals is performed by the air, in fish∣es by the water, in herbs by the earth moistned, by which they are nourished and refreshed.

III. The animal and vital spirits in our bodies are not a celestial substance, as some have thought. For 1. The Heavens are not subject to generation and corruption as these are. 2. The Heavens are a quintessence, but these are elementary or aerial. 3. The Heavens cannot be diminished, which they must needs be if our spirits be heavenly bodies; for they are as they say, pieces of that great body, which at last will be quite spent, except they be repaired either by a new addition, or by the re∣uniting of the same spirits to it again. 4. Seeing the Heavens have but one motion which is circular; how can any part therof come down into our bodies, except it hath also a strait moti∣on? 5. Gravity and levity are elementary qualities, whereof the Heaven is not capable, and therefore cannot descend. 6. Our spirits must either be united to the bodies of the Heavens, and so continuated bodies with them, or else separated and divided; both which are absurdities. 7. These spirits did either move

them selves downward, or else they had some other mover; the first we cannot grant, except wee make the celestial bodies, living creatures, for only such move themselves; neither can we grant the second, except we know what this mover should be; it can∣not be natural, for the motion is violent; nor can the mover be violent, for the work of generation is natural; it remains then that these spirits are aerial in their nature and substance, but the instruments of the soul in regard of their function, in which re∣gard only we consider them as they are in our bodies; for ma∣ny actions proceed from them, as they are the souls instruments, which cannot be effected by the air, as air.

IV. The natural or primogenial heat in living creatures, is not a substance made up of seed and menstruous bloud, as Galen thought: For, 1. In Trees and Herbs there is this naturall héat, yet no menstruous bloud; in insects begot of putrified matter, there is this heat, but neither seed nor the foresaid bloud. 2. This heat must diffuse it self through all the least parts of the body, without which they cannot live; but if it be a body, there must be penetration of bodies; if there bee this diffusion; if there be only an agglutination of this heat to the parts of the body, then these parts have not life in them∣selves, and consequently neither nutrition, or attraction which are the effects of life, and by which it is preserved, and so the Fibres which are given for attraction are in these parts in vain. 3. If this body of our natural heat did live before it was arti∣culated and distinguished into membe••s, then the heart is not the first thing that liveth; besides it will follow, that the soul may be the act of an inorganical body, which is against the de∣finition of the soul. 4. Nor can the bloud in the veins be this body, because this bloud is the effect of concoction and nutri∣tion, and it is bloud only: but that body of Galens, is the ef∣fect of generation, and the mixture of seed and bloud. 5. If this natural heat hath no life in it, then it will follow that the chief part of the living creature is without life. 6. This heat then is a quality, in children more vigorous and intense then in men, because its work in these is only to concoct and nourish; but in those to extend the body also, which is a grea∣ter work, and therefore requires more heat. Besides, children cannot endure hunger so well as men, because their heat be∣ing greater wastes the bodie sooner, where it hath not food to work upon: children then are more hot intensively, but men extensively, because their bodies are larger, according to the dimension of which, their heat is diffused. And although

they can eat harder and more solid meats then children, it ar∣gues not that their heat is greater then that of childrens, but that their instruments of mastication (which is the first con∣coction) are better and stronger.

V. That mans body might be a fit habitation for the Soul, it was made of all bodies the most 1 temperate, and 2 propor∣tionable, 3 the most copious of organs, so that it may well be called a Microcosm, containing as in an epitome, the parts of the great world. 4. It was also made naked, as needing no other arms or defence, then what man was by his reason, tongue and hands, able to furnish himself with. 5. It was made not of an heavenly, but of an elementary substance, because man was made for knowledge, this is got by the senses; these are groun∣ded on the proportion of the 4 prime qualities, of which the Heavens are not capable. 7. It was made strait that 1 man may be put in minde of his original that he came from heaven in respect of his soul! 2 That he might affect and seek after the things above, not here below. 3. He abounds more in spi∣rits and heat then other creatures, and the heat and spirits raise the body upwards towards their own proper place. 4. If man had not been of a strait body, his hands which were made for many excellent uses, must have been hindred, and employed with the feet, for motion and supporting of his body. 6. Hee was made with long feet, that his body might be the more steddy and strongly supported: with feet forward, because all his actions and motions tend that way. 7. He was not made with wings to fly, because he had hands to make him fly on the water in ships; and he had knowledg to make him fly to Heaven in contemplation; with the wings of Faith we can fly swifter & farther, then David could have don with the wings of a Dove.

VI. Mans head is of all parts in the body the noblest, there∣fore it is placed in the highest Region, and nearest Heaven, which it resembleth both in figure and use; it is almost round, 1. That it may be the more capacious of spirits and of brain, of which is more in man then in any other creature, because in him is more variety, and perfection of animal spirits then in other creatures. 2. That it may bee the fitter for motion. 3. That it might be the stronger and more able to resist inju∣ries. Again for use: It is like Heaven, for this is the seat of the Angels or Intelligences, and that is the seat of the Intellect; so far forth, as it is the seat of the phantasie by which the intellect worketh, and of the senses by which the phantasie is informed. And as all sublunary bodies receive life,

sense, or motion from the Heavens, so do all our members from the Head; so that if our brain be wounded, sense and motion in the body presently cease. The head is that by which man is Lord over the beasts, therefore deserved to have the highest place in the body: it is the Citadel of this little world, in the safety of which consisteth the safety of the body; therefore hands, feet, arms, and all, are ready to protect the head when it is in danger. Hence anciently the head and brains were hono∣red above the other members: they used to swear by the head, [per caput hoc juro, per quod pater ante solebat.] When any snee∣zed, they were wont to blesse them with a prayer, because the brain is affected in sneezing. Men use to uncover their heads to their superiours, intimating that they discover and present to their service the noblest part of their bodies; and for ho∣nours sake the Priest abstained from eating of the brains.

CAP. IV.

1. What the spirits are. 2. They differ in seven things. 3. The Wo∣man is only passive in generation: Her Testicles, Arteries, &c. not spermatical parts; the males seed evaporates, why the child resembles the parents; the bloud may be called seed. 4. Adeps how generated. Of the Lungs, they are hot.

THE Animal and Vital Spirits are so called, not only because we have sense and life by them, but also because they first have life and animation in themselves; for otherwise how could the soul give life and sense to the body by these which are not (as some think) capable of either. 2. These spirits are parts of our bodies, parts, I say, not solid and containing, but fluxil and contained. 3. They are one with the vessels & members, to which they do adhere; one, not specifically, but quantitatively; so the grisle is one with the bone that ends in the grisle. 4. These spirits are not the same with the vapours that are in our bodies: For the vapours are excrements, and hurtful to us, therefore nature strives to expel them; but the spirits are parts, & helpful to us, therfore nature labors to retain them. 5. These spirits som∣times are extinguished by violence, somtimes are wasted for de∣fect of food and maintenance; he that is drowned hath his spi∣rits extinguished, he that dieth of sicknesse, hath his spirits wasted. Thus the flame in the candle by the wind is extinguish∣ed, by the defect of wax it is wasted: the quantity remains in that, it is lost in this.

II. The Animal, Vital, and Natural spirits are distinct in their

originals; for the animals are from the brain, the vital from the heart, the natural from the liver. 2. In their Vessels; for the animal are in the nerves, the vital in the arteries, the na∣tural in the veins. 3. In their operations; from the animal we have sense and motion; from the vital, life; from the natural auction and nutrition. 4. The vital spirits remain when the animal and natural are gone. In a Palsie there is neither sense nor motion; in an Atrophy there is neither auction nor nutri∣tition; and consequently, neither animal, nor natural spirits, and yet there is life and vital spirits. 5. The Natural spirits are in every part of the body, so are not the Animal and Vital, but in their proper vessels. 6. The motion of the Animal spi∣rits is voluntary, and in our power, so is not the motion of the other spirits. 7. The Animal spirits rest in sleep, the Vital and Natural are then most active. 8. The Animal spirits are subject to fatigation and cessation, the others not. 9. In Vegitables there are Natural and Vital spirits, but not Animal; in imper∣fect Animals there are all three, but grosser and colder, there∣fore not so apt to be dissipated.

III. That there is no active seed in the female for generati∣on, but that she is meerly passive, in furnishing only the Matter or Menstruous bloud with the place of conception, is accor∣ding to Aristotle manifest; because if the females seed were active, she may conceive of her self without the help of the male, seeing she hath an active and a passive principle, to wit, seed and bloud; and where these principles are, there will be action and passion. If the Galenists object, that the females seed is colder then the males, and therefore not procreative without it; I answer, That though it be colder then the males, yet it is hotter then the bloud, and therefore active, the bloud being meerly passive. Again, the heat of the males seed is but an acci∣dent, no ways concurring essentially to generation, but only by way of fomenting and cherishing the females seed, as the heat of the Hen doth to the generation or production of the Partridg; wheras the whole power and faculty of generation, was in the Egg, not in the Hen: & so by this opinion, the males seed affords nothing but heat or fomentation. 2. If the females seed bee a∣ctive, and the males too, it will follow, that two efficients nu∣merically different, and having no subordination to each other, do produce one effect, which is absurd. 3. It will follow, that there are three material causes, to wit, the males seed, the fe∣males, and the bloud, and therefore must be three forms; for one form hath but one matter. 4. It will follow, that the female

is perfecter then the male, as having more principles of genera∣tion, to wit, the seed, the bloud, and the place or matrix. 5. And in this respect, that the male will stand more in need of the female, then she of him, he being more indigent of these prin∣ciples of generation then she, and having a greater desire to perpetrate the species then she. 6. The Galenists are mistaken, in thinking those glandulous substances in the female to bee te∣sticles containing seed, whereas they are kernels to receive the superfluous moisture of the matrix. 7. The arteries, nerves, and veins, are not spermatical parts; for of the seed no parts are procreated, but they are sanguineal, as the flesh differing from the flesh in this, that being cut, they do not unite again, as the flesh, because of their hardnesse and drinesse, and want of that moisture which is in the flesh. 8. The males seed be∣ing received into the menstruous bloud, doth evaporate and turn into spirits, animating the informed masse. 9. The child sometimes resembleth the Father, sometimes the Mo∣ther, according to the predominancy of the seed or the bloud. 10. As the bloud nourisheth the nerves, veins, &c. so it may be transformed into them. 11. The bloud may be called seed, because the seed is begot of it; and as in Vegitables, Hearbs and Trees are begot of seed, so in animals, procreati∣on is of the bloud. Hence Christ is called the Seed of the Woman.

IV. The Adeps or fat in our bodies is generated, not by heat, for heat dissolves and melts it. 2. Coldest temperaments are fattest, as Women are fatter commonly then men, in Winter▪ creatures are fatter then in Summer, in cold more then in hot Climats men are fatter; English and Dutch are fatter then Ita∣lians or Spaniards. 3. Fat adheres only to the colder parts, as the membranes: Nor is it generated by cold; For, 1. No part of our body is actually cold, but hot. 2. The Kidneys and heart, which are very hot, have far adhering to them. 3. Melancholy men, and old men, who are cold, have little or no fat. It remains then, that the Adeps is begot of a tem∣perate heat, which in respect of a greater heat may be called cold; as the brain in respect of the heart. And nature hath placed the fat next to the cold membranous parts, for cherish∣ing of them; so the far of the Cawle was chiefly ordained for fomenting of the stomach, which is oftentimes wasted by the excessive heat of the liver. Hence it is, that a hot li∣ver is accompanied with a cold stomach: for the hot liver like a cupping glafse, sucks and draws the heat of the neighbouring parts to it.

V. When we consider the cold flegm with which the lungs are still infested. 2. The office of them, which is to refrige∣rate the heart. 3. Their colour, which is whitish; we would think that they were of a cold constitution. On the other side, when we 1. look upon their light and spongy substance; 2▪ on their office, which is to temper and warm the cold air, that it may not offend the heart: 3. On their nu∣triment, which is the cholerick or bilious bloud, we would think they were hot of constitution; and indeed so they are, and cold only by accident, by reason of the external air, and water from the brain, and other parts.

CAP. V.

1. The prerogative of the heart. 2. The actions of our members. 3. There are no spermatical parts. 4. The bones, nerves, veins, &c. why not easily reunited. 5. The spermatical parts hotter then the sanguineal. 6. The brains and scull, bones and teeth compared.

THE Heart hath divers prerogatives above other members: 1. It is the Fountain of our natural heat. 2. Of the Vital spirits, from whence the Animal have their Original. 3. It is placed in the midst of the breast. 4. It is the first that lives, and the last that dies. 5. It is of that absolute necessi∣ty, that the welfare of the sensitive creature depends on it; therefore Nature preserves it longest from diseases, and as soon as the heart is ill-affected, the body droopeth. 6. Sensitive creatures can live▪ some without Lungs, some without a Spleen, some without Kidneys, some without a Gall, some without a Bladder, but none can live without the Heart, or something answering to the Heart, as bloudless animals. 7. The Heart is admirable in its motions, if either we consider the manner or perpetuity thereof, or that it is of it self not depen∣ding upon our will or pleasure.

II. The actions of our members, depend originally from the temperament of the ••imular parts; but in respect of perfection and consummation, from the conformity and right situation of the Organ, so the temperament of the Chrystalline humor is the efficient cause of sight; but the situation and confor∣mity of the parts of the eye, is the perfecting or consumma∣ting cause: For if the Chrystalline, or other parts of the eye,

were otherwise situated, we should either not see ••o well, or not at all.

III. That there are no spermatical parts, as Nerves, Bones, Veins, &c. but sanguineal only, is plain by these reasons, ••. To make more material causes then one, is to multiply entities needlesly, whereas the menstruous bloud is sufficient matter for all the parts; which because it is the matter of our bodies, it had an inclination, disposition, or potentiality to all parts: and because the work to be produced, was Heterogenious, and the form heterogenious, therefore the matter had an heteroge∣nious potentiality, as well to those parts which the Physitians call spermatical, as to the sanguineal. 2. I would know which be the spermatical parts of an Egge: not the white; for of that they grant the whole Chick is formed: not the yelk; for that is, they say, the food of the Chick, and yet we see the Chick hath bones, and other spermatical parts, as they call them. If then Bones and Nerves are no seminall parts in a Chick, neither are they in a Childe, the reason being alike in both. 3. The spermatical parts are nourished by the blood, then doubtless they were generated of blood: for [iisdem nu∣trimur ex quibus constamus] and there can be no nourishment without transition and transinutation of the blood into the parts nourished. Now to say, that the blood which nourish∣eth these parts, becomes seed, or spermatical, is to employ the testicles in continual working of seed for nutrition of the spermatical parts▪ how can so much seed be generated, and by what vessels shall they be carried to the upper parts of the body. 4. The heart and liver are sanguineal parts: then doubt∣less the nerves, arteries, and veins which are from them, bee sanguineal.

IV. The Bones, Nerves, Arteries, Veins and Grissles being cut or broke, are not so easily re-united as the fleshy parts: not because they are spermatical, but because they are harder and drier then the fleshy: for in children, while they are soft and moist, they are easily reunited; and the Veins which are softer then the Arteries, are sooner healed: for the hardness, thick∣ness, and perpetual motion of the Arteries, hinder its coaliti∣on. 2. Likewise where there is defect of natural heat, as in old men, these are hardly knit together: For heat is the chief Artificer or Agent in the body. 3. And where there is defect of matter, or radicall moisture, the cure is difficult, as in old men. 4. If there be not a sufficient time given, the cure will never be effected: Thus the heart being woun∣ded,

is never united, because life flieth before the cure can be performed.

V. The spermatical parts by most are counted colder then the sanguineal; which cannot be: for we find by experience, that there is more heat in the stomach, then in the liver; for it is a greater heat that turns bones, or such hard meats into a liquid substance, then this which turns our liquid substance into another: to wit, the Chylus into blood: If it be obje∣cted, that those creatures, whose stomachs are incompassed with flesh concoct best: I answer, it is true, not because the flesh is hotter then the stomach, but because it keeps in the heat: thus though our cloaths keep in our heat, no man will say, that they are hotter then we; for this cause our bones and nerves are wrapped about with flesh, and yet these are hotter then the flesh, in their opinion that call them spermatical; for they con••efs, that the seed is hotter then the bloud, therefore that which is generated of seed must needs be hotter, then that which is begot of blood. If it be objected, that the seed is hot in respect of its spirits, but cold in respect of its matter: I answer, that if the matter of the seed were not hot, it could not so much abound in spirits, for by the heat the spirits are begot, and not heat by the spirits: therefore when the heat fails, the spirits fail: Hence it is, that the animal spirits in the nerves move not the hand, when it is benummed with cold: but let the hand be warmed, and then the spirits have life again▪ 2. Those parts which they call spermatical, are more sensible of the cold, and sooner offended by it then the sanguineal parts, and therefore must needs be hotter: for one contrary is most sensible of another: thus are we more sensible of a little cold in Summer, when we are hot, then of a great deal in Winter▪ Southern people, whose bloods are hot, are sooner offended with cold, then the Northern, whose constitution is colder. 3. The heat of the bladder, which they call a spermatical part, is so great, that it can bake the slimy substance of the urine into a hard stone, which argue s its heat above the sangui∣neal parts. Some Physitians answer, that this is done, not be∣cause of the heat, but by reason of the long stay, and slimi∣ness of the matter: but they must know, that the slimy mat∣ter is meerly passive, and that it is the heat which is the agent, and artificer of the stone: as for the long stay, that is but a help, for time is no agent. 4. That the bones are hot, is ma∣nifest, for they have much fat in them, as we see in bones when they are burned, and a greater heat was required to bring

them to that hardness, then the ordinary heat of the sanguineal parts.

VI. The brain was not made for the skul, but the skul for the brain, therefore it is like they were formed both together, and that the skul was proportioned to the bigness of the brain, and not this to the bigness of the skull. 2. The brain and skull were placed uppermost, for the eyes, which were to be neer the brain, because of the spirits: and optick nervs, which by reason of their softness, were fittest to be implanted in the eye, otherwise they had been too hard; for the nerve is har∣der, as it is farther from the brain: and no place was so fit for the eyes, which were to watch over the body, as the upper place; neither could the eyes be so secure any where, as with∣in these concavities of the skull. 3. The skull being a bone, feeleth not, for bones have no other sense, but what is in the membrans or Periostium; neither can there be sense, but where there be nerves, but there be none in the bones: except in the teeth, which therefore feel, because the nerves are incor∣porated in them, and communicate the sensitive spirits to all parts of them, and the sensitive faculty with them: yet they are more sensible of the first, then of the second qualities. 4. The teeth are still growing, because there is continual need of them, and are harder then other bones, because they were made to bruise hard meats. 5. They are more sensible and sooner offended with cold then with heat; and yet heat is the more active quality, which sheweth, that the constitution of the teeth is hot, for if they were cold, they should not bee so soon troubled with cold, being a friendly quality.

CAP. VI.

1. Two sorts of bloud; the heart first liveth, and is nourished, and the original of bloud, not the liver. 2. The hearts action on Vena cava; the cause of sanguification. 3. Bloud caused by the heart. 4. How every part draws. 5. Heart the first principle of the nerves. 6. Nerves, how instruments of sense and motion. 7. The same nerves serve for sense and motion.

I. THERE are in our bodies two sorts of blood, the one arte∣rial, begot in the heart, for the exciting of our heat; the other venal, begot in the liver, for nourishing of the body: ••o according to Aristotle, the heart; and according to Galen,

the liver may be called the fountain of bloud. 2. As the heart is the first thing that liveth in us, so it must needs be first nou∣rished, for life cannot be without nutriment, & nutriment can∣not be without blood, therefore there must needs be blood in the heart before there was any in the liver. 3. As the heart first liveth, so it first operates, for life consists in operation: but the proper work of the heart is to beget arterial blood and vital spirits, therefore the blood was first in the heart. 4. Though blood resemble the liver in colour, it will not therefore follow that blood hath its first original from the liver, but only that it is the receptacle and cystern of blood; so the bag, in which the gall lieth, hath the same colour with the gall, and yet this is generated in the liver, and onely contained in the bag; and its a question, whether the liver coloureth the blood, or the blood the liver. 5. In fear and sadness, the blood retires in∣to the heart, which is by means of the spirits recoiling thither with the blood, as to their original. 6. In the brain we finde four sensible concavities for the animall spirits; in the heart two, for the blood and vital spirits; but in the liver none, for the blood; in the resticles none, for the seed; nor in the breast for the milk; which makes me doubt, whether the blood, seed, and milk, have any concoction in these parts, if they have, it must be surely in a very small quantity. 7. I finde pure blood no where but in the heart and veins; by which I gather that there must be a greater commerce between the heart and veins, then some doe conceive, which appears also by the implanta∣tion of the vena cava in the heart, which cannot be separated without tearing of the heart or vein; and that either the blood is perfected in the heart, and prepared in the liver, or else prepared in the heart, and perfected in the liver: besides, that the arteries doe all along accompany the veins.

II. I see no reason why we may not affirm, that the heart is continually in its Diastole, drawing blood out of the vena cava; and in its Systole or contraction, refunding blood into the same vein: for this continual motion of the blood, is no more impossible then the continual motion of the heart and arteries; neither is it more absurd for perfect and imperfect blood to bee mingled in this motion, then for cholerick, melancholick and flegmatick blood, to be mingled with pure blood in the veins. 2. When the liver is vitiated, sanguification faileth, and so hydropsies follow, which doth not prove that the liver is the sole cause of sanguification, but that it is subordinate to the heart: so when the Chrystalline humour is vitiated, the sight

faileth, and yet this humour is not the sole cause of fight, but is subordinate to the op••ick nerve and spirits. The heart then by the liver distributes blood to the members. 3. The veins have their radication in the liver, their office and distribution from the liver and the heart: their original from neither▪ in re∣spect of matter, but in respect of efficiency from the heart; for this first liveth, and therefore the fittest place for the forma∣tive faculty to reside in.

III. The Chylus is turned into blood, not by the substance of the Liver, for the Chylus comes not neer it, and there can be no alteration or concoction without contact: nor by the veins, for their office is to convey and distribute the bloud, not to make it. So the arteries doe not make the arterial blood, which they convey: besides tha•• the form, temperament, and colour of the blood is far different from that of the veins; ther∣fore the blood is made by the power of that celestial heat by which we receive life, growth, and nutriment: for the same heat produceth divers effects in the divers subjects it works up∣on; in the stomach it turns our meat into a white Chylus; in the veins into red blood: in the ••eminal vessels into seed, in the breasts into milk, &c.

IV. The same Meseraick veins which draw the purest pare of the Chylus from the intestins, that it might there receive sanguification, contain also pure blood, which the intestines draw for their nutriment, for every part draws that food which it most delights in. Thus from the same mass of blood, the Spleen draws melancholy, the gall choler, the kidneys, water.

V. The Peripateticks will have the heart to be the first ori∣ginal of the nerves, and of the sensitive motion: The Galenists will have the brain; but this contention is needless: For the heart is the first principle, because it is the first that lives and moves, whereas the brain moves not but by the heart. In a Syncope, or swowning fit of the heart, all sense and motion suddenly fail, which could not be if these had not their origi∣nal from the heart: the brain may be called the secondary or subordinate caus or principle: for this by its cold, tempers the vital spirits, and so they become sensitive or animal. Hence it is that in an Apoplexy there is a sudden failing of sense and motion. If any say, that the body can move after the heart is taken out, and that therefore the heart cannot be the first prin∣ciple of motion: I answer, so can the body move after the head is off, as wee see in Poultry. This motion then ex∣cludes neither the head nor heart from being originals: for

it is caused by the remainder of the spirits, which are left in the nerves and arteries. As for the Apoplexy, I take it to bee an affection, not of the brains alone, but of the nerves also.

VI. The common opinion is, that the nerves are the in∣struments of sense and motion: and yet we see sense and mo∣tion where there are no nerves: for in every part of the bo∣dy there are not nerves, and yet every part feels and moves: this sense and motion must needs proceed from the spirits in the blood, which is in every part of the flesh and skin, where there are no veins. If it be replyed, that upon the obstructi∣on, or binding of the nerve, sense and motion fail: I an∣swer, the like failing there is of sense and motion, when the arteries called Carotides, are bound up; for as the animal spi∣rits will not work without the vital, neither will the spirits in the blood and flesh work, if they fail which are in the n••rves, such is the union amongst them, that this failing, all action ceaseth.

VII. Seeing the sensitive and motive Spirits differ not specifically, there is no need why wee should assign different nerves to sense and motion; for the same neve serves to both; it is true, that there be some hard, some soft nerves, because some have their original from the soft brain, and some from the harder pith of the baek bone; and that the soft nerve is fittest f••r sense, which consisteth in reception, for soft things are aptest to receive impressions; as the hard nerve is fittest for motion which consisteth in action; therefore the same nerve conveyeth sense to all parts capable of sense, and motion to the parts apt to be moved: Hence the nerves inserted in the muscles, move them; but the nerves inserted into the mouth of the stomach, moves it not, b••cause the stomach hath no muscles, yet it communicates to it, an ex∣quisite sense.

CHAP. VII.

1. How the spirits pass through the nerves: their swift and various motions, even in sleep: motion and sense not still together. 2. Sense and motion in phrensies, epilepsies, leprosies, caros. 3. Muscles, how, when and where the causes of voluntary motion. 4. How the fibres and tendons move the muscles. 5. The muscles of the tongue, abdomen, diaphragma, ribs, bladder. 6. The organs of tact, its medium.

I. ALTHOUGH the nerves are not sensibly pervious as the Veines and Arteries are, which were purposely made hollow for the passage of the venal and arterial blood; yet the animall spirits being subtil and sublimated bodies can free∣ly passe through the soft and spungy substance thereof, as wel as sweat through the pores of the skin. 2. Though in the Palsie the animal spirits cannot passe through the thick, clam∣my and glassy flegme, which by reson of its coldnesse, deads the spirits, which without the natural heat, have no vigour or motion, yet they can freely passe through the nerves by help of the native heat. 3. Though the spirits by reason of their specifical form or aeri••l nature should only move upward, yet as they are instruments of the soul, they move which way the soul will have them move. 4. Though no grosse body can move in an instant, yet their spirits can, being moved by the soul immediatly, and being such sublimate and subtil bodies, that they come neer to the nature of spirits. 5. Though in sleep the senses are tied up, yet there is ofte••∣times motion; as we see in those that walk and talk in their sleep, and yet feel not; because the fore ventricles of the brain are affected, in which is the common sense, so is not the pith in the back, from which the most of the motory nerves have their original. 6. In one and the same nerve oft¦times motion faileth, and the sense remaineth, because more spi∣rits are required, and greater force for motion being an acti∣on, then for sense, which consisteth in reception or passion. 7. Sense doth sometimes fail, the motion remaining sound; when the nervous branches which are inserted into the skin, are hurt or ill-affected, at the same time the nerves inserted in∣to the muscles may be sound.

II. In phrensies the motion is strong, but the sense weak; because the braines being inflamed, the nerves are heated

and dried, therefore fitter for motion, but the lesse apt for sense, which requireth a soft nerve. 2. In the falling sickness sense faileth, but not motion, because the fore ventricles of the brain being ill-affected, the common sense is intercepted; but the pith of the back bone from whence the most nerves are de∣rived, is not hurt, therefore motion not hindred. 3. In lepro∣sies the sense is dulled, but not the motion, because the nerves and skin are dried, by which sense is hindred, but not motion. 4. In a deep sleep or Caros, there is respiration without sense, because the fore-part of the brain is hurt, but not the nerves and muscles of the breast. 5. Oftentimes the eye lo∣seth its sight, but not its motion, because the optick nerve by which we see, is not the same with the nerves, by which the eye is moved.

III. All spontaneous motions are caused by the spirits in the brains, nerves and muscles in the creatures that have them, but where these organs are not, the animal spirits move the body without them, as we see in worms. 2. All muscles are not the organs of voluntary motion: for the three little muscles with∣in the ears move them not to hear when we please, for many times wee hear what wee would not. 3. In those parts where there be nerves without muscles, there is no voluntary moti∣on, because the nerves convey only the spirits, which the mu∣scles receive, and by them immediately move the body. 4. Re∣spiration in sleep is a natural, not a voluntary motion, caused notwithstanding by the muscles of the breast. 5. Sleep-walk∣ers are moved by the muscles, which motion then cannot be vo∣luntary, for the walker hath not knowledge of his walking, or of the end thereof. 6. Beasts are moved by their muscles, which motion in them cannot be called voluntary, but sponta∣neous onely.

IV. All muscles have not tendones, but such as are appoint∣ed for a strong and continual motion: hence the muscles of the tongue, bladder, and anus, have no tendones. 2. The muscle is moved not onely by the nerves and tendones, but also by the fibres within its own fleshy substance: and indeed the fibrous flesh is the chief instrument of spontaneous moti∣on; and where they are wanting, there is no such motion: Hence it is that beasts can move their skins, which men can∣not, because beasts skins adhere close to a fibrous substance, whereas that of mans is nervous; onely the skin of the face in us is movable, because musculous and fibrous.

V. Though the substance of the tongue be not a musculous

or fibrous flesh, yet it receiveth its divers motions from divers muscles. 2. The muscles of the abdomen are chiefly made for pressing of the same, when nature desires to expel the ex∣crements, and in the next place to move the breast with the other muscles appointed for respiration. 3. The muscle of the bladder called Sphincter, was made partly for opening a passage for the urine to passe away, which it doth by dilating and extending it self; and partly for shutting up of the blad∣der by contracting it self, lest the urine should passe from us in sleep, or against our wills whilest we are awaked. 4. The muscle called diaphragma, or the midriff, was made for ex∣spiration and inspiration; in inspiration, it dilateth it self, but in expiration, it is contracted upward, as we see in dead bodies. 6. The muscles of the ribs called Intercostals, are some of them external, which distend the breast for inspiration, some inter∣nal, which contract the breast for exspiration.

VI. Aristotelians will have the flesh, Galenists the skin to be the organ of tact: but I think both are; for I take the skin to be nothing else but the outward superficies of the flesh, a lit∣tle dried and hardned; and differing no other way from the flesh, then the outward skin of the apple, from the softer sub∣stance thereof; so then the flesh, both as it is a soft substance, and as it is hardned in its outward superficies, is the organ of tact, by means of the nerves and fibres diffused into it; and whereas vision, hearing, and smelling, have the air for their medium, tact and taste, which are the two absolutely need∣full senses, without which we cannot live, (whereas with∣out the other three we may) have no medium at all.

CHAP. VIII.

1. Bloud, milk, &c. No integral parts. 2. How the parts draw their aliment. 3. And expel things hurtful. 4. Of the intestines and faeces. 5. The intestines retentive faculty. 6. Of the stomach and its appetite or sense. 7. Whether the stomach is nourished by Chylus or bloud.

I BLOOD, Milk, Fat, Marrow, are not properly integral parts of our bodies, for the body is perfect in its limbs and members, without these; and these in time of hunger, nourish the body, whereas one part cannot be the aliment of another; besides every part hath its figure and shape,

but these have none; yet in a large sense they may bee called parts, as they help to make up the whole.

II. As the Loadstone draweth Iron, and Plants nutriment from the earth, so doth every part of our bodies draw that ali∣ment which is most proper for it: some by the help of the fi∣bres, as the heart in its Diastole draws blood from Vena cava in∣to its right ventricle by the help of the fibres: some without their help, as bones, grissles, and ligaments. So the Intestines draw without fibers, the Chylus from the Ventricle, with which they are delighted; and they draw blood from the Meseraick veins, with which they are nourished; and the same veines draw the purer part of the Chylus from the Intestines for san∣guification.

III. The same part that draws things needful, expels the same things when they grow superfluous or hurtful: thus the ventricles expel the Chylus into the Intestines, and these ex∣pel their gros••er and excrementitious parts out of the body: so the heart expels by its transverse fibers, blood, and spirits, and hurtful vapours too. And indeed nature is more solicitous in expelling of things hurtful, then in attracting of things need∣ful. Thus we see in dying people, that expiration is stronger then inspiration, nature being more willing to be rid of hurt∣ful vapours, then to receive fresh aire: so when the intestines are affected with inflammations, obstructions, or ulcerations, that they cannot send the excrement downward, they force it up∣ward into the stomach again, and so expel it by the mouth, as in the Iliaca passio.

IV. The expulsion of the Foeces is partly the natural or pe∣ristaltick motion of the intestines, and partly the voluntary motion of the muscles of the Abdomen; which muscles being contracted, presse the intestine. 2. There are straight Fibe••s in the intestine, called Rectum, not so much for attraction, as for strengthning the circular Fiber••. 3. The Colon is s••ated uppermost neer to the bottome of the stomach, and hollow∣nesse of the liver, tha•• by the touch of these parts, the re∣mainders of the meat which are in the cels of the Colon, might be better concocted. 4. The stink of the foeces proceed partly from the superfluous humidity, which is the mother of putre∣faction; and partly from the heat of the intestin, which though it be natural to the aliment which it concocts, yet it is external to the excrement which it expels. 5. The length of the in∣testins, which are seven times as long as the body, and ••he many winding•• or folds of them, besides the Val••ula

or shutter in the end of the Coecum, do shew that the injecti∣ons by the fundament can ascend no higher then the blind intestine, except there be any of those three distempers in the guts, which I mentioned but now, or else the stomach be distempered by Bulimia; for in such a case it will draw the foeces to it. 6. Clysters are sometimes carried to the liver by means of the meseraick veins, which suck some part of it from the intestins.

V. The substance, temper, and colour of the intestines and ventricles, is the same; therefore the Chylus is not only con∣cocted in the ventricle, but in the intestins also; and as the one of these members is affected, so is the other. 2. As in the intestines there is an attractive, concoctive, and expulsive fa∣culty, so there is also a retentive; for all these affections are in the ventricle which is of the same substance with the inte∣stines. To what end are stiptick or restringent medicaments, used in Fluxes, but to corroborate the retentive faculty of the intestins; in the lientery the meat passeth away without conco∣ction, because the re••••ntive facul••y both of the ventricle and intestins is hurt.

VI. The mouth of the stomach being united to the Dia∣phragma, and this to the breast-bone, is the cause that we find much pain about this bone, when the mouth of the stomach is ill-affected. 2. In the mouth of the stomach is the ••ea•• of appetite, by reason of the two stomachical nerves th••re, which when they are refrigerated or obstru••t••d, the appetite is dissol∣ved: as in B••limia, where there is a continual attraction from the stomach, but no sense or appetite; but when the stomach is molested with cold and s••wre humours, there is a continu∣all sense or appetite, though there be no inanition of the part, as in the disease called the Dogs appetite. 3. By reason of the sympathy that is between the mouth of the stomach, and the heart, they had of old the same name, and they have the same symptomes. 4. The appetite being an animal faculty, ••ath its seat in the braine originally, in the stomach subjective∣ly; the faculty is in both, but the action onely in the sto∣mach.

VII. Though the stomach be delighted and satisfied with the meat it receiveth; yet it is not thereby immediately and properly nourished, but by the blood; therefore nature hath furnished it with divers veins: neither can the Chylus be fi•• nu∣triment, till it be turned into blood, & the cholerick, melancholy & watrish excrements be separated from it. Besides, how can the

stomach be nourished with Chylus, when the body is red only by Clysters, which the liver sanguifies: or how are those crea∣tures fed with Chylus, which eat not, but sleep all the Win∣ter. Th•• animal or sensitive hunger therefore of the ventricle, is satisfied upon the receiving of meat; but its natural hunger is not satisfied till the blood be converted into its substance.

CHAP. IX.

1. The Livers heat inferiour to that of the Stomachs. 2. Of the natural Spirits in the Liver, and how it is cherished by air. 3. Of the Gall, and how it is nourished. How the Choler is conveyed to it; of its two passages, and one membrane.

THough sanguification and the separation of the three ex∣crementitious humours from the blood, bee the work of the Liver, not of the Stomach, yet it will not follow, that the Liver is hotter then the Stomach: for this work is done not so much by heat, as by the temper and constitution of the Liver: although I deny not, but heat hath in this its action, which cannot be so great in separating the parts of the blood, which is a liquid substance, as that of the stomach and intestins concocting hard and solid substances into liquid, and separating the ear••••hy excr••ments from the purer parts.

II. The Liver sends by the Veins into all parts of the body, these spirits which they call natural: for to send up the force of the innate spirits, which are in every part of the body: these natural spirits are grosser then the vital and animal, ther∣fore contained within the thin walls of the veins; and they are begot of blood, and thin vapours, therefore are preserved and cherished by the blood and air; which air cannot come to the Liver by inspiration, but only by transpiration, which is performed in the hollow of the Liver by arteries in the convex or gibbous part of the Liver, by the continual motion of the Diaphragma.

III. Nature hath fastned a little vessel to the Liver, for re∣c••ption of the choler, which because it is noxious to the Liver, it is thrust out by it; and because of the sympathy it hath with that little vessel, it is drawn in by that by a secret instinct, as Iron by the Load-stone; with which notwithstan∣ding it is not fed, being a pure excrement: the Lungs indeed

are fed with cholerick blood, the Sple••n with melancholick blood, the Kidneys with watrish: but not with pure excre∣mentitious choler, melancholy, and water. That Vessel then is fed by blood, communicated to it by its two veins cal∣led Cisticae, which were not placed there in vain. And though this humour be pernicious to other parts of the body, yet it doth no way hurt this little vessel, which argues the great sympathy and familiarity that is between them. 2. The obliqui∣ty of the passage by which the choler is carried from the Liver to the Gall, is no hindrance to its motion, seeing this motion follows not its Elementary form, but the attractive faculty of this vessel: thus the wa••rish blood which is heavy, is drawn up∣ward by the brain. 3. The Gall hath two passages, one from the Liver, by which it draws the choler, the other from the Duodenū, by which it thrufts out the choler into the intestins, when it be∣comes offensive, either by its quantity, or by its acrimony, which it may contract with long stay in each of these 2 passages; there is a Valvula, or shutter, the one is to keep the reflux of the cho¦ler from the gall to the Liver; the other that it may not recoil from the intestine into the gall. 4. They in whom the passage of the gall reacheth to th•• bottom of the stomach▪ are troubled with often vomiting of choler; but they in whom this passage reacheth below the Du••denum, are troubled with cholerick de∣jections. 5. The Gall, as also the Bladder, have but one membrane, whereas the stomach and in••estins have two, be∣cause these were appointed for concoction, whereas the Gall and Bladder were only made to contain for a time the choler and urine.

CHAP. X.

1. The use of the Gall, and Spleen, its obstructions, its Veins and Arteries without concavity. 2. Vas venosum. 3. How the Spleen purgeth it self. 4. The Veins and its humours. 5. Why the stone causeth vomiting and numbness in the thigh. 6. The blad∣der, its attraction and expulsion.

AS nature hath made the Gall to receive the ••holer, that the blood may not be there with infected, as sometimes it is when the Gall is obstructed, whence comes the yellow ••aun∣dise; so it hath ordained the Spleen to receive the grosse and melancholy blood, that the purer blood may not bee infected

with it, as it is in the black Jaundise. 2. There is no member so much subject to obstructions, as the spleen, which cannot pro∣ceed from its vessels, for they are capacious; nor yet from its substance, for that is spungy: therefore it must be caused by the feculency and thicknesse of blood. 3. It was fitting that the Spleen should abound in arteries, that the grosse blood thereof might receive the vital faculty, and that it might bee the more attenuated and purged, and the languishing heat ther▪ of excited. 4. It was not requisite that there should bee any sensible capacity in the Spleen, as there is in the Gall and Kid∣neys, because the melancholy humour is much lesse then the choler or watrish, neither was it to be sent away in that plenty as the other are: Besides, in stead of cavity, it abounds in Veins and Arteries.

II. There is a short vessell called Vas venosum, reaching from the Spleen to the bottom of the Stomach, and conveying some part of the melancholy blood thither, for exciting the appetite, and binding of the bottom of the stomach the clo∣ser for helping of concoction, which it doth being of a cold, sowre, and stipick quality.

III. The Spleen oftentimes purgeth it self, by the internal Hemorrhoids, which arise from the Splenetical vein: and som∣times by the urine, not through the emulgent veins, which are far distant from the Splenetical; these having their originall from Vena porta, the emulgent from Vena cava; but through certain arteries made purposely large, not so much for carry∣ing of the spirits, as of this humour, which is still accompa∣nied with much water for attenuating the thick humour, there∣fore melancholy men are much given to spitting, sweating, and urine, chiefly in a quartan Fever. Hence melancholy is called water sometimes.

IV. The Kidneys were made to draw and contain for some time the serous ••r watrish excrement of the blood, which by the Uriters it sends away to the bladder: but the crude hu∣mours which critically are evacuated by urine, are not drawn in by the Kidneys, but sent thither by the veins; neither is the liquefaction of the solid parts in a Hectick, sent by the veins be∣ing weakned, nor drawn in by the reins being against nature, but of it self is conveyed thither thorough the capacious vessels.

V. Such a sympathy there is between the stomach and the reins, by reason of the nerves common to both, and of the outward tunicle of the reins arising from the Peritonaeum which

is joyned to the bottom of the stomach, that in fits of the stone, we are troubled with vomiting. 2. By reason of the muscle on which the Kidneys lean, which muscle is inserted in the inward part of the thigh, and by reason of the nerves inserted in that muscle, which nerves are pressed by the hardnesse of the stone in the Kidneys, we find a stupidity or numbnesse in the thigh, in fits of the stone.

VI. The Bladder draws the urine to it, not to be fed by the urine, for it is fed by blood; as appears by its veins, but that it may retain it till by its quantity or quality, it grow of∣fensive, and then it is sent away, which action both of retenti∣on and emission, is partly natural, partly animal: as the urine is retained by the oblique fibres of the bladder, it is natural; as it is retained by the muscle sphincter, it is animal; so as it is expelled by the faculty of the bladder, this action is natural; but as it is expelled by the muscles of the Abdomen, the action is animal.

CHAP. XI.

1. The Heart and Testicles, how the noblest parts: Generation w••••h∣out Testicles, they corroborate the Heart, their sympathy with the breast: 2. And with the brain. 3. Different vessels in the Male and Female. 4. The Matrix sympathizeth with the Head, Heart, Breasts, &c. 5. Affected with smells. Its twofold motion.

ARistotle will have the Heart, Galen the Testicles, to be the noblest parts of mans body: both are in the right; for if we consider the individual person, the Heart is the noblest part; but if the propagation of the Species, the Testicles have the prerogative: for without them there can be no generation in perfect creatures. 2. The Testicles are not of such absolute necessity for propagation of the Species, as the Heart is for con∣servation of the individuum. For divers creatures, as Fishes, do propagate without Testicles. 3. The Testicles, as Aristotle affirms truly, were not made only, or principally for generation, but for corroboration of the Heart by a secret sympathy and com∣munication of spermatical spirits and heat; therefore Eunuchs lose much of their vigour, courage, and masculine heat. 4. By means of the Nerves, Veins, and Arteries, there is a great com∣munication between the breast, and the parts contained in it, and the testicles; for oftentimes the tumor of the testicles end

in a cough, and so the cough sometimes ends into the Testi∣cles: And hence it is that the voice begins to grow big and hoarse in young men, as soon as they begin to have puberty and seed; because the heat of the Testicles increasing, dilates the passages of the brest and wind-pipe.

II. As there is a great sympathy between the seminal vessels and the brest, so there is between them and the brain; hence it is that imagination of venereal objects causeth erection, and upon the exuberance of seed, there arise lascivious imaginati∣ons. 2. Erection is partly animal in respect of the muscles, the imagination and delight; and partly natural in respect of flatulency, heat, and seminal spirits, which cause distension; and of the natural end, which is procreation.

III. The vessels of generation in the male and female, are not the same, as some have thought, supposing they differ on∣ly in scituation, the one being inward, the other outward; which is not so, for they differ in figure, number and scituati∣on, as may be seen in Anatomies. Therefore these stories which tell us of maids turned into boyes, are false and ridiculous, except they mean Hermaphrodites, in which are the vessels of both sexes, which are not discerned while they are young, be∣cause of the weakness of heat in them; so at first some young boyes have been taken for maids, because the yard and testi∣cles for want of heat, have not appeared outward.

IV. Such a sympathy and combination there is between the matrix and the head, by reason of the nerves; that when the matrix is ill-affected, the head and brains are ill-disposed; and oftentimes the sensitive, animal, and motive faculties are over∣thrown; hence convultions, stupidities, and strange distur∣bances of the imagination. 2. By reason of the arteries, such a sympathy there is between the heart and the matrix, that swouning fits, and suffocation, with a cessation of pulse, and re∣spiration follow upon the distemper of the matrix. 3. Such a consent there is between the matrix and brests of women, that sometimes blood hath flowed from the breasts instead of milk, and milk hath been voided downward instead of blood. 4. By reason of the consent between the liver and the matrix: the veins and matrix, the bladder and the matrix: the evil dispo∣sition of this is the cause of distempers and diseases in them.

V. The matrix is much affected with smels; not that the sense of smelling is there, which is in the brain, but because of the consent that is between the matrix, and the membranes of the brain; they being both of the same substance; and be∣cause

with the smell the thin vapors are conveyed thither, on which the spirits are fed. 2. Sometimes abortions are caused by bad smels, because the maternal spirits which the child at∣tracteth by the umbilical arteries are infected. 3. Sweet smels do cause in some women histerical passions, because they stir up the pernitious vapors that lay lurking in the matrix, which vapors are conveyed by the arteries to the diaphragma, heart and brain; whereas by stinking smels nature is stirred up to the expulsion both of them, and withall of the naughty hu∣mors in the matrix. 4. There is a two-fold motion of the ma∣trix; the one is natural by its straight and circular fibres, so it is moved downward towards the reception of the seed, and expulsion of the childe and secundine: the other motion is convulsive, proceeding from too much inanition or repletion; and sometimes of venomous vapours, whence are suffocations, and want of respiration, the diaphragma being pressed.

CHAP. XII.

1. Distinction of sexes: the male hotter then the female. 2. The seed no part, nor aliment of the body: derived from all parts, how. 3. The menstruous bloud no excrement, how it is: The cause of the small pox: Its evacuation. 4. The uses of the matrix. 5. Its vitiosity, the cause of Monsters: Mola, what.

I. AS nature hath appointed generation for continuing of the species, so it hath appointed distinction of sexes, aiming as well at the female, as the male, and not at the male alone, as some think, who would make the female an imper∣fect thing, and aberration of nature: for the one sex is no less needfull for procreation then the other. 2. The male is hot∣ter then the female, because begot of hotter seed, and in a hot∣ter place, to wit, the right side; and because the male hath larger vessels and members, stronger limbs, a more porie skin, a more active body, a stronger concoction, a more couragi∣ous minde, and for the most part, a longer life; all which are effects of heat. Besides that, the bodies of males are sooner articulated and conformed, to wit, by 10 days, in the womb, then the females are; the motions of the male in the womb, are quicker and stronger, then of the female. The fatness, softness, and laxa••ie of the womans body, besides the abun∣dance of blood, which cannot be concocted and exhaled for

want of heat, argue that she is of a dol'der temper then the man: She indeed hath a swifter pulse, because of the narrow∣ness of the arteries▪ and her proneness to anger and venery, ar∣gue imbecility of minde, and strength of imagination not heat. 3. The male groweth flower then the female, because he was to live longer; therefore nature proceeds the flower, as we see in trees and plants; a Cherry-Tree groweth up sooner then an Oak, and decayeth far sooner. Besides, the soft and loose flesh of the female is sooner extended, then the solid and har∣der flesh of the male: We may then conclude, that the male is hotter intensively; but the female by reason she hath more blood, is hotter extensively.

II. The seed is no part of the body, because the body is not more perfect by its presence, nor malmed by its loss or absence; nor is it the aliment of the body, because then the body would not part with it: nor is it properly an excrement peccant in the qualitie; but it is the purer part of the blood, or quintes∣sence of it, unuseful for the body when it is peccant in the quantity. 2. Because the blood is in every part of the body, and the seed is the quintessence of the blood; therefore the seed may be said to be derived from all parts of the body, for all parts of the body consume upon much evacuation of seed; and as it is from all parts, in respect of its material and grosse•• substance, so it is principally from the head, heart, and liver, in regard of its more aerial parts.

III. Though the menstruous blood may receive corruption by its long suppression, or by the moisture of some bad humors, yet in sound women, it is as pure as any other blood in the bo∣dy: For it is appointed by nature for nutriment of the infant, whilst it is in the womb; and after birth it is converted into milk, neither doth it differ from other blood in its material and efficient causes; besides that, it is as red, and coagulates as soon, as the purest blood of the body: Neither doth na∣ture send it away because it is peccant in the quality, but be∣cause it is exuberant in the quantity. 2. By reason the men∣struous blood is infected with ill humours, on which the child in the womb feeds; hence it is, that there are few or none, but one time or other are infected with the small pox; which as divers other poisons, doth not presently shew it self, but lieth a long time lurking in the body: And if at the first time, the venome of this disease is not thoroughly purged out, it returns: Hence it is, that some have this disease divers times. 3. The menstruous blood is not the cause of the small pox,

whilst it remains in the vessels, but when it is converted into the substance of the body; hence it is, that women whose moneths are stopped, are not infected with this malady. 4. This blood is evacuated once in a moneth ordinarily, at such time as the Moon, which hath dominion over humid bodies, is most prevalent: Nature also observes her own periods, and times of evacuation, of which we can give no reason. But this is cer∣tain, that if the evacuation of this blood were as frequent as of other excrements, there would be no conception.

IV. The chief uses of the matrix are to draw the seed to it, to mingle it with the blood, to contain it, to excite its facul∣ties and spirits, for it is not actually animated till now, and so the seed by its spirits is made capable of animation, and shortly after being incorporated with the blood of articulati∣on: These fore-named functions of the matrix are performed, not so much by its heat, as by its natural temper.

V. Oftentimes the vitiosity of the matrix is the cause of mon∣strous births; so likewise is the imagination, the defect or ex∣uberance of seed; the unlawful permistion of seeds, the heat of the body, and the formative faculty. 2. The false concep∣tion called Mola, is begot when the seed is faulty, weak or deficient, and the blood predominant; which is known from a true conception, because there is no milk in the breasts, when there is a false conception, neither doth it move after the fourth moneth, as the child doth; sometimes it is moved by the matrix, but not by it self, as the child: besides it remains after the eleventh moneth, which is the time prefixed for the birth of the child.

CHAP. XIII.

1. The Heart liveth first, not the Liver. 2. The outward mem∣brans first formed by the heat of the matrix. 3. Vrachos, what. 4. The similitude of the parents on the children. 5. Twins, how begot, and why like each other. 6. Infants, how fed in the matrix. 7. Superfetation. 8. No respiration in the matrix. 9. The childs heart moveth in the matrix.

I. ARISTOTLE will have the heart to be the first member that lives in us, Galen the liver; but indeed Aristotle is in the right; for how can any thing live, till the heart which is the fountain of heat and spirits live; and how can the

soul frame to her self a fit habitation for exercising of her fun∣ctions, ••ill first she hath framed the heart, by whose heat and spirits she may work: If it be objected, that the heart cannot live without nutrition; but nutrition is by blood, and this by the liver, therefore the liver must first live: I answer, that there needs no nutrition, till the body be compleat and perfe∣cted; for wee see imperfect creatures can live long without food: I have kept a Spider nine moneths alive in a glass with∣out food: Again, there needs no nutriment, but when there is deperdition and wasture of the substance, which cannot bee of the heart, before the body be perfected. And although the body live at first the life of a plant, it will not therefore follow, that the heart is not first framed; for even in plants there is a principle of life, which is the root, and nature worketh me∣thodically, by quickning that first, which must quicken the rest.

II. As the heart is the first member that is framed by the formative faculty, so the outward membranes are first formed by the heat or natural temperament of the matrix, as we see the outward skin of fruits by the heat of the Sun. For na∣ture providently fences the seed with these walls, that the in∣ward spirits may work the more powerfully, and be the lesse subject to dissipation.

III. Besides the umbilical vein and the two umbilical arte∣ries, nature hath made a vessel called Vrachos, by which the child in the matrix conveys the urine into the membran, for it reacheth from the bottom of the bladder to the navel; and in those in whom the navel is not well bound at first, and this Vrachos dried, upon any stoppage of the bladder, the urine will flow out by the navel.

IV. The similitude of the parents is impressed on the chil∣dren, partly by reason of the formative power in the seed, and partly by the imagination of the parent moving the spirits, which being mixed with the blood on which the child is fed; makes the impression upon the tender flesh of the infant. 2. The childe resembleth the grand-fathers or grand-mothers sometimes, as the Load-stone communicates its power to the third or fourth needle, so doth the formative faculty of the grand-father, which is potentially in the seed of the grand∣childe, oftentimes show it self.

V. Twins are oftentimes begot, partly because of the a∣bundance of seed, partly by reason of the scattering thereof into divers parts of the matrix, which ••oments each part of it; for though the matrix hath no cells, yet it hath a right

and a left side; in the right, males; in the left▪ females are be∣got; or if the seed be strong, vigorous, or masculine, males, if weak and feminine, females; if one part masculine, the other feminine, then male and female are ingendred; but the female is seldome strong or lively, because the time of conformation is not alike in both, ••0 days being required for the forming of the male, and 40 for the female. 2. Twins are like each other, be∣cause they are wrapped within the same membran, are concei∣ved at the same time, they feed on the same blood, and enjoy the same maternal spirits.

VI. The infant in the womb is not fed by the mouth, but by the navel▪ for there are no vessels that reach to the mouth, nei∣ther is there need of chylification, or sanguification; neither is there any other excrement found in the intestins of new born infants, except the excrement of blood; therefore as they breath by the umbilical arteries; so they are fed by the umbili∣cal vein.

VII. Sometimes there is superfetation; for we read of se∣cond births, some days, weeks, and moneths, after the first; which shews, that the matrix after conception, is not so fast bound, but that it openeth again in copulation, but seldome is the second birth either strong or lively; because the first con∣ception groweth strong and big, drawing the blood or nutri∣ment to it, by which means the second conception is starved.

VIII. The infant doth not, cannot, should not breath whilst it is in the womb, but is content with transpiration by the umbilical arteries. For if there were inspiration, there must be air within the membrane where the child lieth, but there is nothing except the child, and that watrish substance in which it swim••; this must needs be ••uck'd in with the air, and so the childe be choaked. Besides, the rednesse and grossenesse of the lungs, whilst the childe is in the womb, shews, that it breaths not; for the lungs of those creatures that breath, are of a whitish colour, and of a ratified substance, for the better reception of the air.

IX. Whilst the child is in the womb, the heart is not idle, as some Galenists imagine, but according to Aristotle, it then moveth and giveth life to the body: otherwise the childe should live all the while the life of a plant, not of an animal, if it had no other life then what it hath from the mother by the umbilical arteries. 2. How could the heart, having no air to refresh it within that narrow membran, in which the child lieth, receive refrigeration, if it did not move; some answer, that

the heart is refrigerate by the water in which the child lieth. I should like this answer well, if that water were cold; or if the child were a fish, which with its gils might receive water for refrig••ration of the heart. 3. The arteries of the child mov••, but how can they move without the heart move also. If they say, that they are moved by the Arteries of the mother, I would know how they can move after the mother is dead; for some children have been cut out alive from the dead mothers womb. 4. Although the umbilical arteries▪ convey the material spirits ••o the child, yet they give not life, no more then the aire which we breathe, till they be refined by the heat and moti∣on of the heart. 5. The animal spirits of the childe are begot in its brain, whilst it is in the womb; but the animal spirits have their original from the vital.

CHAP. XIV.

1. Child-bearing how caused. 2. Why the eight months birth not live∣ly. 3. The sensitive Soul how derived, and the reasonable intro∣duced: when it exerciseth its functions: it brings with it all its perfections. The Embryo not capable of three specifical forms.

THE birth o•• the child is caused partly by its calcitration, breaking the membranes in which it lieth, having now need of more food and spirits, by reason it is grown bigger and stronger; and partly by the contraction of the matrix, en∣deavouring to be rid of the burthen; if either of these fail, the birth will be the more painful and difficult; but the Mola having neither life nor motion, and not standing in need of air and food, remains in some many years together before it be ex∣pelled. 2. The causes of difficult child-bearing, are partly the ••igness of the child, partly the narrowness of the neck of the matrix, or the weakness of the child, or the mother, or inflam∣mations, or tumors, and such like infirmities, whether natural or adventitious.

II. The reason why the childe which is borne the seventh moneth, is for the most part lively, whereas that which is born in the eig••th moneth is not, because the seventh moneth the child having attained the perfection of parts, and so much strength as to break the membrans, doth live; but if it cannot break the membran till the 8 month, all the time i•• remains frō the first attempt it made of going forth, it doth not prosper, but decays in str••ngth; being as it were against its will kept in pri∣son.

III. The sensitive Soul is derived with the seed from the pa∣rents; which soul is potentially in the seed, but actually in the Embryo, where the members are formed. But in the fourth month after the heart and brain are perfected, the reasonable soul is introduced; which if it were taken out of the matter, it should in reasoning and understanding depend altogether on the matter, which were absurd to think. 2. The rational soul doth not exercise its functions, untill the superfluous moisture of the body, by the natural heat, be exhausted, and the organs made drier. 3. The bodies of other creatures, are not capa∣ble of mans soul, because they are not of that fabrick, temper, and constitution. 4. The faculties of the animal soul have not their originall from the gross and earthy part of the seed, but from the aereal, by means of its celestial heat. 5, The rational soul bringing with it all its perfections, the former fa∣culties of sense and vegetation which were in the Embryo, give place to it; so that now it alone works by its faculties. 6. The seed brings with it from the parents, its own heat, by which the formative faculty worketh; the heat of the matrix is not o∣perative, but conservative of the other heat. 7. The seed consisting of grosser, and aereal parts, cannot be called uni∣form; and if it were, yet it may have divers operations and faculties ad extra; so hath the Sun, and other uniform bodies. 8. The Embryo is not capable of three specificall forms or souls; for so it should be a threefold compound specifically distinct; but it is capable of divers generical forms and subordinate, the superior being preparatives for reception of the inferior and ultimate specificall form, which giveth name and entity, as the rational soul doth to the child being perfected.

CHAP. XV.

1. Why about the fourth month milk is engendred, and of what. 2. The effects of the Diaphragma inflamed. 3. Pericardium. 4. The Hearts Flesh, Fibres, and Ventricles. 5. The Heart why hot and dry. 6. The vital faculty. 7. The vital spirits how ingendred. 8. Systole and Diastole. 9. The Hearts motion. 10. How c••used.

AS soon as the child groweth big, about the fourth month, the menstruous blood flowes upward to the breasts, and when the child is born, it flowes from thence; and being

suck'd by the child, the veins of the breasts do avoid vacuity, draw the blood upward for generation of new milk. 2. In the breasts of Virgins, and of some men also, there is sometimes found a whitish liquor, which is not milk, because it hath nei∣ther the tast, nor thickness, nor nutritive quality of milk. 3. The breasts, or paps, are glandulous bodies, principally or∣dained for generation of milk; and in the second place for re∣ception of excrementitious humors, and guarding of the heart. 4. The reason why about the fourth month the blood flowes upward into the breasts, is, that the child growing big, and wanting sufficient food, might struggle to get out, which it would not do having sufficient nutriment. 5. It is not fit that the child out of the womb, should feed on blood as it did in the womb, because then the mouth of the veins being open∣ed, the blood would run out, and so nature be overthrown; neither would God accustom man to blood, left he should be∣come cruel and bestial.

II. Upon the inflammation of the diaphragma, follow of∣tentimes phrensies, by reason of the society it hath by the nerves with the brain, to which it sendeth fumes and hot vapors: which phrensie is known from that of the brain, by the shortness of the breath, the chief organ of breath being ill-affected, so that the breast cannot freely move it self: and because the Diaphragma is united to the Pleura, and Perito∣naeum, which containeth all the organs in the inferiour belly: hence all these parts are drawn upwards by the motion of the Diaphragma.

III. The tunicle of the heart, called Pericardium, hath with∣in it a water for refrigeration and moistning of the heart, which is begot of vapours, condensate by the coldness of the mem∣brane, as some think, or else it sweats through the tunicles of the veins and arteries: they that have hot hearts have but lit∣tle of this water, and it abounds most where the heart is col∣der; but whether the defect of this water be the cause of the heat in the heart, or the heat the cause of this defect, it is un∣certain, as it is with the sea-water, which is turned into va∣pours by the suns heat, and these vapours turned into water a∣gain by the coldness of the middle Region: so the heat of the heart turns this water into vapours, and the membrane converts these vapours into water again, and so this circula∣tion continues till the heat of the heart be extinguished by death, then is found water onely.

IV. The heart hath a peculiar hard flesh of its own, that it

might be the better able to undergo its perpetual motion, to contain the spirits and life-blood, and to resist external inju∣ries. 2. This flesh is not musculous, because the motion of the muscles is voluntary, but the hearts motion is natural. 3. The heart hath both straight, transverse, and circular fibers, for attraction and expulsion; and oblique fibers also for re∣tension; but these fibers are of the same substance with the heart, and not of a different, as the fibers of the Muscles, which are parts of the nerves and Tendons. 4. The heart is fed with gross blood, answerable to its own gross substance, by the vein called Coronaria, compassing the Basis of the heart. 5. The heart hath two ventricles, whereof the right is hottest exten∣sive, as Aristotle will have it, for it contains the life-blood; the left is hottest intensive, as containing the vital spirits, and so Galen saith. 6. If we consider the situation of the right ven∣tricle, which is in the right side, and the priviledge it hath in living longer then the left; we may with Aristotle say, that the right ventricle is the more noble of the two; but if we con∣sider that the left ventricle contains the vitall spirit, which in dignity excels the blood which is in the right, we must with Galen give the preheminence to the left: and so these two may be reconciled.

V. The heart is a hot and drie substance, that it might be the fitter both to beget and to preserve the vital spirits; to at∣tenuate the venal, and to procreate the arterial blood: And though the spirits be hotter extensively, yet the substance of the heart is hotter intensively; as burning coles are hotter then flaming straw.

VI. The vital faculty by which the vital spirits are ingen∣dred for animating the body, and preserving the natural heat, is an effect of the soul, as all faculties are, and not of the heart; yet here it chiefly resides, because of the soul which here exer∣ciseth her chief functions of life. 2. This vital faculty dif∣fers from the animal, because it is not subject to fatigation, nor rests in sleep, nor doth it accompany the imagination or appre∣hension of the object, as the animal doth. 3. It is different from the pulsifick faculty, because this is subservient to the vital; neither doth the pulsifick beget spirits, or is it diffused every where as the vital is. 4. The vital differs from the ve∣gitive faculty, because the vegitive is in plants and insects, but not the vital, as it is procreative of spirits: for the dull heat of insects is not so soon spent as to need reparation by genera∣tion of spirits. 5. It differs from the animal motive faculty,

because it is necessary and perpetual; the animal is voluntary, and sometimes ceaseth.

VII. The vital spirits are ingendred in the left ventricle of the heart, partly of aire prepared in the lungs, and conveyed to the heart by the Arteria venosa; and partly of the purest blood, powred out of the mouth of Vena cava into the right ventricle, where it is prepared and attenuated, a part whereof is conveyed for nourishing of the lungs by the Vena arteriosa, the other part sweats through the partition that divides the heart, and in the left ventricle is mingled with the aire, and turned into spirits by its excessive heat.

VIII. The Diastole and Systole, that is, the dilatation and contraction of the heart and arteries, is all one and at the same time: for the heart and arteries are so united, that they make but one body; so there is but one pulsifick vertue in both, and the end of their motion is the same, to wit, the vegitation and life of the body; the suddenness of the motion in the remotest arteries from the heart, and the strong beating of the pulse and heart in Feavers and anger, do shew the identity of motion in both. 2. The arteries are moved by the spirits of the heart, conveyed by their tunicles rather then their cavity; for up∣on the pressing of the tunicles the pulse ceaseth; but not when the cavity is stuffed, or stopped. They are not then moved by their heat and blood, but by the heart; as may be seen by bin∣ding the arteries, whose motion beneath the binding saileth, the commerce between it and the heart being intercepted. 3. The heart is first dilated by receiving the aire, then it is con∣tracted by expelling the fuliginous vapours. 4. The heart strikes the breast in its dilatation, not in its contraction or Sy∣stole, because the left ventricle, which is the originall of the Arteries, is distended in the Diastole, and so toucheth the breast about the left pap.

IX. The motion of the heart is not voluntary, because we cannot command it; nor sensitive, because it is not performed by the nerves and muscles; nor simple, because there are two motions; nor compounded, because they are contrary; and of contrary motions can be no compositions▪ nor is it violent, be∣cause it is not repugnant to its nature; nor is it caused by an externall agent, as the trembling of the heart is by distempers, vapours, or humours; but the hearts motion is natural, yet not caused by the elementary form, for so there should be more agents in our bodies then one, and its motion should be ••it••e•• upward or downward, but it is natural in respect of the

soul, which is the chief nature that works in animal bodies; and in respect of the fibers heat, and spirits of the heart, which are natural organs; and in respect of the natural use or end of this motion; for the heart dilates it self to receive aire and blood; it contracts it self to be emptied of its fumes, and to communicate its spirits to the nerves; which ends are na∣turall.

X. When Aristotle saith, that the motion of the heart is caused by heat and cold, he contradicts not the Physitians in affirming the soul, or its vital faculty to be the cause of this mo∣tion; for heat and cold are subordinate instruments to the soul, which by the heat of the blood and spirits, dilates the heart, and by the attraction of the cold air contracteth it, as we see water by the heat of the fire swel and dilate it self, but up∣on the breathing of cold air, to contract and fall down again.

CHAP. XVI.

1. The Lungs how moved; the air is not the spirits nutriment. 2. Respiration not absolutely necessary. 3. The Lungs hot and moist. 4. Respiration a mixed motion, as that of the bladder and intestins. 5. No portion of our drink passeth into the Lungs.

ARistotle differs from the Galenists about the motion of the Lungs; he will have them moved by the heart, whose heat listeth up the Lungs, upon which motion the air enters for avoiding vacuity; which being entred, the Lungs fall. The Galenists will have their motion to depend on the motion of the breast, but both are in the right: For the motion of the Lungs is partly voluntary, and so it depends on the moving of the muscles of the breast; and partly natural, and so it is mo∣ved by the heart. 2. When Aristotle denies that the air is the nutriment of the spirits, which the Galenists affirm; his mea∣ning is, that the air doth not properly nourish the spirits, as meat doth our bodies; for there is no assimilation or conversion of the substance of the air into our spirits, which are proper∣ly nourished by blood, but only a commixtion of the air and spirits for refrigeration: And indeed if the spirits were properly fed by the air, there would not come out the same air that went in: For the spirits would not part from their food; the air then nourisheth the spirits, as it doth the fire, by refrigerati∣on, and preserving it from suffocation.

II. Respiration is not so necessary for preservation of life,

as the motion of the heart: for histerical women can live without that, but they cannot live without this: Neither is the motion of the arteries of absolute necessity; for the mem∣ber is not deprived of life, though the arterie be stopped or tied, and deprived of its motion. 2. The motion of respira∣tion is more noble then the motion of the heart, because this is meerly natural, that is also animal and voluntary; yet as the motion of the Lungs is subservient to the motion of the heart, that is more noble then this: for the end excels the means.

III. The Lungs are hot and moist: hot, that they migh•• temper and alter the cold air, therefore the substance is fleshy, light and spongy, and fed with hot and spirituous blood from the right ventricle of the heart. It is also moist, as appears by its soft and loose substance: It is also moist accidentally by receiving the flegme and rhumes that fall from the brain. 2. The Lungs refrigerate the heart, not because their substance is cold, but because the air is cold which they attract.

IV. Respiration is a motion partly voluntary, as it is per∣formed by the muscles, nerves, and diaphragma, which are the organs of voluntary motion, and as it is in our power to breath or not to breath; to hasten or retard it: And it is partly natu∣ral, as it is performed by the Lungs, which are organs of natu∣ral motion, as it is not subject to fatigation, as it is performed in our sleep, when we have no command over our selves, and the sensitive faculties then cease; as it is not performed by e∣lection, or apprehension of the object, as voluntary motions are: And lastly, as in Apoplexies, when the senses fail, the brains and nerves are hurt, yet respiration continues; it is then a mixt action, as the expulsive actions of the bladder and in∣testines are. So is the motion of coughing; for as it is per∣formed by the muscles, it is animall, but as it is stirred by the expulsive faculty, it is naturall; and as it proceeds from some morbifick cause, it is preternatural. So deglutition or swallow∣ing is an animal action as it is performed by the muscles, and is some times hindred by imagination; for we swallow with much adoe, those things of which we have no good conceit. It is also natural, as it is performed by the attraction of the fibres which are in the external tunicle of Oesophagus. Now attra∣ction is subservient to the nutritive faculty, which is naturall.

V. That no portion of our drink can pass into the lungs, is plain; because we cough if the least drop of rhume fall from the head upon the lungs: besides, our breath and voice should be present∣ly stopped, the light and spongie substance also of the lungs,

would be hurt and corroded when we drink any sharp or soure liquors, or medicamen••s: Therefore in swallowing, the Epiglottis, or little tongue of the wind-pipe covers the La••i•••• or top of the Aspera arteria, that nothing may fall into it; yet the si••es of Aspera arteria are moistned by syrrups, which some∣what ease our coughing.

CHAP. XVII.

1. All the senses in the brain. 2. How made for refrigeration on∣ly, how hot, cold, and moist; and why; its actions. 3. How void of sense and motion. 4. The animal spirits, what, and how begot. 5. Why more vital then animal spirits; where perfected, and prepared, the ventricles of the brain.

AS the heart is the first, remote, and mediate originall of motion and sense, because the spirits and heat are original∣ly from thence, so the brain is the secundarie, proximate, and immediate organ of the senses, which have their particular seats there; to wit, the •• externall senses, and the 4 internal, name∣ly, the common sense, the imagination, the discursive, and me∣morative qualities, which have their distinct cels. The common sense is placed in the substance of the brain, the imagination in the fore cel, the discursive in the middle, the memorative in the back cell; the fore cell is softer, the back cell somewhat harder, the middle is of a middle temper; sometimes the one is hurt, when the other is sound, a good memorie may accompany a bad imagination; and contrarily.

II. When Aristotle saith that the brain was made only for refrige∣ration of the heart, his meaning is not as the Galenists think, that the brain was made for no other use, but that neither the brain nor heart could be any way useful, if the heat of the one were not tempered by the cold of the other; for all our frame is out of order, when the brain is overheated or inflamed; and though the brain be not actually cold, yet by its moisture and weak heat, it tempers the excessive heat of the heart and vital spirits, by means of the arteries which are common to both these or∣gans; therefore it is that the brain hath not blood and veins▪ 2. The innate temperament of the brain is cold, the adventiti∣ous is hot; that is, i•• is hot by means of the spirits from the heart, but cold in its own substance. 3. It was made cold and moist, that being the seat of imagination, and of the attenuated animal spirits, the one might not be distempered with heat, nor the others dissipated. 4. It is moist, that it might be the fitter for

generation of the nerves, for receiving the images and impressi∣ons of things with the more facility, and the more ap•• for sensation, which consisteth in passion. 5. The actions and functions of the brain depend both upon its right fabrick and conformation, as also upon its temper; for if either of these be hurt, the actions of the brain are vitiated.

III. The brain is void of sense in its own substance, but sen∣fitive in its membranes; nor was it fit that the brain should feel, seeing it is the common receptacle and judge of all the senses; and seeing it is in the highest place, and receives all ex∣halations from the inferior parts, it should be continually mo∣lested, if it were sensible of all these vapours. 2. As it is void of sense, so it is of motion in it self, it is indeed moved by the arteries, for the feeding, purging, and tempering of the ani∣mal spirits; but the brain being the original of motion, ought to be immovable in respect of self motion, neither are there any fibres in the brain b•• which it should be moved, as there are in the heart; neither could ever the motion of the brain be ob∣served, other then what is caused by the arteries.

IV. The animal spirits are so called, because they are the chief organs of the soul, for her chief actions of sense and motion without the brain: of imagination, discoursing, and remembring within the brain; therefore these spirits receive from the senses, the images and species of things, and convey them to the brain, where they retain them for the soul, by the phantasie to work upon. 2. These animal spirts are begot of the vital, but are che∣rished and refreshed by the external air, drawn by the nostrils to the brain; so that without air, and vital spirits, the animal canot long subsist; and becaus blood is the remote matter of the animal spirits, they grow feeble when much blood is evacuated.

V. Because there is more need of the vital then of the animal spirits, therefore more plenty is required of them then of these; for nothing is begot of the animal spirits, therefore they waste not so fast as the vitall, of which the animal are ingendred; besides, the vital spirits are perp••tually imployed even in sleep, so are not the animal, but they rest then, nor is there any part of the body which hath notlife; but divers parts have not sense, which is an animal function, as the bones and ligaments. 2. The animal spirits are pr••pared in the intricate labyrinth of arteries within th•• brain; but they receive their perfection in the cels ther••of. 3. Though the faculty of sense be an insepa∣rable property of the soul, yet it doth not always ope∣rate, but where there is a fit organ; in sleep the soul is in

the eye, but then seeth not. 4. The ventricles of the braine serve not onely for generation of the spirits, but for purging out also of superfluous excrements.

CHAP. XVIII.

1. The eye bo••h watrish and fiery, imperfect vision. 2. Why the e••e is watrish, its action, spirits, and species. 3. Spirits of the e••e proved: two eyes, but one motion; why the object appears double sometimes, no colours in the eye. 4. The optick nerves soft, where united, and why. 5. The Chrystalline, and glassy humours, and white of the eye.

THough the substance of the eye be watrish, as we shewed before, yet the visive spirits are fiery, as may be seen by their light in the dark, their mobility, and their resistance to cold, for they are not molested with it as other members are▪ 2. When the imagination is vitiated, or the spirits subservient to the same are disturbed, or an opac vapour is interjected between the Cornea and chrystalline humor, wee seem to see things and colours in the air, which are not there, but this is an imperfect vision, because there is no reception of species from the air, nor is the organ distinct from the medium and object, nor is there that distance between the organ and the object, as is required in perfect vision.

II. The eye should be of a watrish substance, not fiery; because water is dense and diaphonous, fit to receive the species as it is diaphonous, and to retain them as it is dense, so is not the f••re; for though it be diaphonous, it is not dense, therefore not fit to retain the species. 2. The species being spiritual or immaterial, do not affect or hurt the eye, but the colours only hurt the eye more or lesse, as they participate more or lesse of the light, which dissipates the visive spirits, these being lucid, spend themselves on lucid objects, by reason of their cognate quality. 3. Sometimes the eye is wearied with seeing, not as vision is a reception, and so a passion, but in re∣spect of the visive spirits which are agents. 4. The eye in an instant perceives its object, though never so far distant, because the visible species are in the air contiguous to the eye, though the object be distant.

III. That there are spirits in the eye, is apparent by the di∣latation of the Ball of one eye, when the other is shut; which

is caused by the spirit passing from one eye to the other, and by reason of these spiri••s the eye is more cheerful at one time then at another. 2. Though there be two eyes, and divers m••scles, yet they are moved but with one motion, because otherwise one object would appear as two. Thus by lifting up one of our eyes with our finger, the object we look upon, appears dou∣ble, because the two Balls of the eyes are not upon the same ••uperficies, nor do the beams of both eyes equally reach the object. Thus it is with d••u••kar••s and goggle eyes, and in con••uls••ons of the muscles of the eye. ••. There are not pro∣perly any c••lou••s in the eye, becau••e then the object would seem to be of the same colour that the eye is of; yet the eyes seem to be coloured, because they are visible.

IV. The optick nerves seem of all others the most soft and spongy, that they ••ight bee the lesse offensive to the eye the most tender of all other members, and that they might convey the g••eater quantity of optick spirits. 2. They are united in∣to one, about the middle way between the brain, where they have their beginnings, and the eyes into which they are in∣se••ted, that by this union they might be the stronger, and that ••hey might be ••qually implanted into the same superficies of both eyes, lest the visive spirits bei••g unequally communicate, should occa••ion the object to appear double.

V. The Chrystallin•• humour is a part of the eye, because it hath its life, nutriment and function; as other par••s have; it is also both a similar part in its temper and substance, and it is organical in its s••tuation and figure. 2. The glass••e humour is also a part for the sa••e re••sons; therefore the Chrystalline doth not feed upon it, for no part••feeds upon another, but it prepares the blood, and alters it for the Chrystalline, left it should be infec••ed with a red colour; it affords then the same service to the Chr••stalline, which the stomach doth to the liver. 3. The white of the eye is a part thereof, and no excrement, for Nature ex••ludes excrements; but if this white should pe∣rish, sight faileth, for it is as a Bulwark to the Chrystalline, and conveyeth the species to it.

CHAP. XIX.

1. Five things required to hearing. 2. Not the real but intentional sound is heard: Hearing fails last in drowned men. 3. The innate air no organ of hearing: no spirit, or part of the body. 4. The caus ••f the sympathy between the ear and the mouth.

I. FOR the sense of hearing are required, 1. A sound, which is caused by the collision of two solid bodies, or of the air and of another body. 2. Air which is the medium that receiveth and carrieth the sound, whereas the water in respect of its thickness carrieth the sound but imperfectly and dully. 3. The ear containing in it the thin and dry membrane called the drum, which if it be thick, or too much moistned, hindreth hearing. 2. Three little bones called Incus, malleus, & Stapes. 3. An innate and immoveable air. 4. A winding labyrinth, that the external air and sound may not too suddenly rush in upon the nerve of hearing. 5. This auditory nerve carrieth the sound to the brain, that there the common sense and fantasie may judge thereof.

II. The sound which is carried into the ear is not real, but intentional and spiritual, or the species and image of the real sound; for how can a real sound passe through a thick wall, or multiply it self in a thousand ears, in an instant, or in so short a time, reach twenty miles from any canon to the eare. 2. The winding labyrinth in the ear is the cause, why men that are drowned lose the sense of hearing last, because the water cannot passe through that winding Meander.

III. The innate air of the ear is not the organ of hearing, but a medium, for it differs not from the external air, nor can that be an organ which is no part of the body, either sper∣matical or sangui••eal, as Physitians use to speak, neither is it animated by the soul, for the soul is the act of organical bodies onely: Nor is it a spirit either animal or vital, because it is not contained within the nerves or arteries; and being it is not a mixed, but a simple body, it can be no part either similar or dissimilar.

IV. By reason the auditory nerves do impart some bran∣ches to the tongue; hence it is, that there is such a sympathy between the ear and mouth. That this is a help or hindrance to our hearing, and this to speaking, so that if the auditory nervs be stopped or deficient, not onely deafness but dumbness is cau∣sed;

and we finde that those who hear hardly, speak little, and such as are born deaf, are born dumb too: and if we hold a musical instrument with our teeth, and stop our ears, we shall hear the sound perfectly.

CHAP. XX.

1. How wee excell the beasts in smelling, Wee smell reall odours. 2. Smells nourish not. 3. The nose, not the brain is the organ of smelling.

I. THOUGH the beasts excel us in the sense of smelling in re∣spect of celerity, and way of reception, yet in respect of, dijudication, and differencing the diversities of smells, wee exceed them: for our brains being bigger, colder, and moister then those of beasts, cannot so quickly receive the smell. But because of the reasonable soul, we judge better of the diffe∣rences. 2. Though the species of colours and sounds are recei∣ved into the eyes and ears, yet real odours are received into the nose; for the head, heart, and spirits, are diversly affect∣ed with smells; some men have been cherished a long time with them; some women are suffocated with smells; some beasts are driven away; some are allu••ed by them; which could not be if these were not real smells, and in that smells are carried to and fro with the windes: And that we smell better in hot wea∣ther then in cold, doe shew, that these are not the species, but real smells. 3. Odours being accidents, cannot be conveyed to the organ, but in vapours or exhalation, which are substan∣ces; for bare accidents cannot be transported with windes to and fro, nor can they affect the brain, or comfort it, or drive away beasts and vermin.

II. When Aristotle saith that smells cannot nourish, he is in the right; for nothing nourishe••h, but compounded bodies, now smels are hare accidents. Nutriment have their excre∣ments, smels have none; nutriment is converted into the sub∣stances of the body nourished, and hath a peculiar place where it is concocted; as the stomach is the place for the Chylus; which cannot be said of smels: Therefore Galen was in an er∣ror, when he said that men can he nourished with smels, except by smels he understand odoriferous exhalatio••s, which yet nourish not properly, but for a while only recreate the spirits, because of the nearness of their substance, which spirits being

the immediate organs of the soul, for a while can perform their functions in the body.

III. Galen is injurious to Aristotle, in upbraiding him, for making the nose the organ of smell; whereas Galen will have the brain to be the organ; which is ridiculous, and against his own tenents, in affirming that the brain is no ways sensitive; neither indeed can it be, seeing it is the original of the senses; and how can the same member be both the original and organ of the senses. Therefore not the brain, nor that part thereof which they call (processus mamillares) reaching to the nose, can be the organ of sense, but the nose itself; for they that want the nose, smel not; and a short nose smels not so well as a long▪ and if any part of the brain were the organ of smel, we should smel the meats in our mouth, and the vapours of the stomach▪ which are still mounting up to the brain: Yet we never smell them till we belch them out, and then we smell them as soon as they ascend into the nose, which is indeed the true organ of smell in that nervous membrane thereof. And how can the smell be an external sense, if it have not as well as the other four, an externall organ, by which the externall senses are di∣stinguished from the internall. 2. Though the real smell is conveyed to the nose, and not the species, as the species of co∣lours and sounds are to the eyes and ears, yet not the real, but the intentional smell, or species is carried by the nerve into the common sense or fantasie.

CHAP. XXI.

1. Wherein consists the organ of tast. The tongue potentially moist: no external medium of tast. 2. How the skin is the medium of taste. The prime qualities, both objects and agents. No creature without fact. It is most exquisite in man. Tact and taste diffe∣rent.

THe organ of taste consisteth partly in the nerves of the tongue, palate, and throat, and partly in the skin there∣of, except we make the skin the medium; for when the skin of the mouth or tongue peeleth, the taste faileth; and so it doth fail also when the tongue is drie without moisture or spittle; therefore the spittle or saliva may be called the medium of taste. 2. Because the organ must be potentially, what the object is actually; therefore the tongue must be potentially

moist; for moisture, not driness, is the object of taste. I say the tongue must be potentially moist; for if it were actually moist, it could not judge of moistures; for the sense should be void of that which it apprehendeth by sensation; therefore there is no moisture nor relish in the tongue, for when it a∣bounds with moisture, or hath in it any relish, it loseth its taste. 3. The taste hath no external medium as the other three senses, and in this it agreeth with touching. 4. Though sapors work materially upon the tongue, yet the act of sensa∣tion is by reception of the species, for real qualities cannot be received into the animal spirits, and judged by the common sense and fantasie.

II. The sense of tact either hath no medium, or else we must make the skin the medium; and the flesh, membranes and nerves the organ; but indeed the skin is both the organ of tact, as experience shewes; and the medium in respect of the flesh and nerves. 2. The four prime qualities, chiefly heat and cold, are not onely the objects of tact, but agents upon them, by warming and cooling the organs; so are not the second quali∣ties, to wit, hardness, softness, asperity, &c. For these are not active at all, except levity in a spiritual or intentional way. 3. Though there be many particular objects of tact, as the first and second qualities, yet there is but one general object, to wit, the tactile quality. 4. Though this be true, that the sen∣sible object put upon the sense, hindreth sensation, in these sen∣ses that have the air for a medium, yet it is not true in the sense of tact, which hath no such medium. 5. The sensitive crea∣ture can subsist without any of the five senses except the tact; because this consisteth in the proportion and harmony of the prime qualities, which if it fail, sense also faileth, and conse∣quently animality. 6. Of all creatures, the sense of tact is most exquisit in man, because his body is most tempe∣rate; but tact consisteth in the temper of the prime qualities. 7. Though taste be accompanied with tact, yet they are di∣stinct senses both in the organs, media, and faculties; and tact is diffused through all the body, whereas taste is only in the mouth.

CHAP. XXII.

1. The use of the common sense: It is but one sense: The different judgement of this sense, and of the soul. How different from other senses. Its in the brain and heart. 2. Imagination or fan∣tasie, what: disturbed compoundeth. The Estimative. Its work and seat. 3. Memory, how a sense. It is twofold. Remini∣scence, what? Old men and childrens memories.

AS there be three actions of the soul, to wit, dijudication, composition, and retention, so there are three internal senses; to wit, the common sense, the fantasie and the memo∣ry. The common sense apprehends and judgeth the objects of the outward senses, in which, as in the Center all these objects do meet; the eye cannot put difference between colours and smels, but the common sense doth; and though the eye see, yet it doth not know it self to see, that is the work of the common sense; therefore mad men in whom this sense is hurt, see, but perceive it not, nor doe they difference the objects which they fee, but either confound them, or mistake the one for the other. So when the sensitive spirits are imployed by the fantasie, though we see oftentimes the object, yet we per∣ceive it not. 2. Though the common sense apprehends diver∣sity of objects, yet it is but one sense, because its actions in judging or differencing these objects is but one: So the eye hath but one action, though it seeth many objects. 3. The act of judging in the common sense, is not that of the soul, which extendeth it self to things also spiritual and universal, and be∣longs only to man, not to the beasts, as the judging of the common sense doth. 4. The external senses apprehend their objects onely present, but the internal senses apprehend them being absent. 5. The common sense is in the brain subjective∣ly, for there are the animal spirits and nerves, so saith Galen; but in the heart originally, and in its cause; for from thence are the vital spirits, which are the matter of the animal, and so is Aristotle to be understood.

II. The second internal sense is the imagination, so called from the images or species, which it both receiveth from the common sense, and frameth to it self: If the brain be sound and undisturbed, it receiveth species from the common sense only, and judgeth more distinctly of them then the common sense doth; it compoundeth also and uniteth, and in beasts it serves

in stead of reason to direct them to their operations; in man it is subservient to the intellect in ministring species to it, ther∣fore it is called phantasie, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to shine, or shew; For as the eye discerns its objects by the light, so doth the intel∣lect whilest it is in the body, work and speculate by the phan∣tasie. 2. In disturbed brains by phrensies, fevers, or inordi∣nate sleep, the phantasie makes other objects to its self then were represented to it by the common sense. 3. The phanta∣sie compoundeth that which the common sense apprehendeth in a divided way; as I see a horse and a man, and the com∣mon sense apprehendeth the species of both apart; but to con∣ceive them united in a Centaure, is the work of the phantasie. 4. The estimative is not a sense distinct from the phantasie, but the very same, whose office is to esteem what is good or hurt∣ful to the creature, and so to follow or avoid it, therefore this sense stirreth up the appetite. 5. The common sense doth not work but when the outward senses are working; but the fan∣tasie worketh without them, to wit, in sleep. 6. The fore part of the brain, in which is the common sense, is humid, as being fittest for reception, which is the common senses work; the hinder part is dry, as fit••est for retention, which is the work of the memory: but the middle part is temperately humid and dry, as fittest for reception and retention, both which are per∣formed by the phantasie. 7. For a right and orderly phanta∣sie, or imagination, there are required clear spirits from vapors, a temperate organ, straight nerves and passages, and a mode∣rate heat from the heart; if any of these bee deficient, the phantasie is disordered.

III. The third internal sense is the memory; not so much to be called a sense, as it retaineth the species; (for in this the nature of sensation consisteth not,) but as it receiveth them, for sensation is properly in reception. 2. This sense is the trea∣sury, in which are laid up that species of things past, which have been apprehended by the external senses. For as these consider things present, and hope things future; so doth the memory, things past: it is the wax receiving and retaining the stamp of the seal, and it is a faculty of the sensitive, not of the intellective soul; for beasts and birds have memories. As for the intellective memory, it is all one with the passive in∣tellect, which is the keeper of the intelligible species; for it belongs to the same faculty to understand and to remember. 3. Though in brutes there is memory, yet recorda••ion or re∣miniscence is onely in man, because it is joined with discourse

and deliberation, which are operations of the intellect; for memory is the retention of the species, but reminiscence is a recollecting by discourse and comparing of circumstances, the species which he had forgot; therefore a nimble wit and remi∣niscence which consisteth in discourse, go together common∣ly, but seldome a good wit and a good memory: this requi∣ring a dry organ, the other that which is temperately moist. 4. Children have bad retentive memories, because their brains are moist, and old men have had receptive memories, because their brains are too dry: therefore there is required for me∣mory a brain temperately moist to receive, and temperately dry to retain the species.

Finis Libri Secundi.