Nine books of physick and chirurgery written by that great and learned physitian, Dr Sennertus. The first five being his Institutions of the whole body of physick: the other four of fevers and agues: with their differences, signs, and cures.

THE FIRST GROUND OR FUNDAMENTALS Of the whole Art of PHYSICK, AND CHIRURGERY. (Book 1)

BOOK I. (Book 1)

CHAP. I. Of the Nature of Physick.

THE word Medicina, * 1.1 sithence it is derived 〈◊〉〈◊〉 Medendo, that is, helping such as are sick; doth properly belong indeed to the Therapeutical part on∣ly; which part being the most necessary, was first in∣vented and garnished, and in this sense the word was formerly taken. * 1.2 Yet afterwards when that part was added, which shewed the preservation of present health; the same ancient Appellation was still retained, and is now attributed to the

whole Art. Physick is an Art (as far as it is possible) of preserving mans present health, and restoring it when it is lost.

Physick is most properly set down amongst the Arts, * 1.3 because it propounds to it self, not knowledge onely, but effecting somewhat; namely, gaining of health. For the distinction betwixt Disciplines are taken from their next end: neither doth Physick observe the other principles that are requisite in a Science.

The Subject of Physick is mans Body, * 1.4 as it is indued with health, and obnoxious to diseases. And this Subject hath one excellency peculiar to it self, beyond the Subjects of all other Arts; in that they do nothing, onely they perform obedience, and undergo the operation of the Artificer; but this hath a certain in-bred power striving for health of its own accord.

The End of Physick is Health; * 1.5 and that is the true and last aim of it, the first mover, and that for which it is; but the scope or means, and that to which it aims is to heal, as J. C. Scaliger in his first Book of Plants teacheth; for although the Physitian do not alwaies obtain his chief end, since it is impossible to cure all that are sick, yet the ••hysitian hath performed his Office, if he have omitted none of those things that are in the power of Nature and Art.

For out of those two the Excellency and Dignity of Physick is manifested; * 1.6 for it is imployed about mans Body, of all natural Bo∣dies the most noble. The end it aims at is health; then which (amongst all things that may be called good by Mortals) nothing is better; and that which alone is sought by it self. Whereas all the rest of the Arts aim at nothing themselves; but perform all things because of some outward end.

CHAP. II. Of the Division of Physick.

SEEing that the end of Physick, * 1.7 is to preserve present health, and to restore it when it is lost; it is properly divided into the Preserving and Curing part; yet there are also higher things pertaining to these parts which are necessary to be known by the Physitian, and they are to be added. For sithence a Physitian cannot heal unlesse he know the Subject whereon he ought to work, and since all Arts begin from the knowledge of their end: first he should acquire the knowledge of mans body, wherein he ought to work, and wherein health doth consist, 'tis necessary he should understand; and since that a disease is repugnant to health, he ought to know the nature, differences, causes and effects of a disease; and by what rules to find these in every individual. And so Physick is con∣veniently

divided into five parts, the Physiological, Pathologi∣cal, Semeiotical, Hygieinal, and Therapeutical.

Physiologie handles the subject and end of Physick; * 1.8 and so treats of mans body, and shews the constitution thereof, and all its parts, their uses and actions, and the faculties of the mind.

Pathologie teacheth the nature of diseases and Symptomes, * 1.9 their differences and causes, and explains all things whatsoever, by which mans body recedes from a natural constitution.

The Semeiotick part shews the Signs, * 1.10 whereby we may know whether a man be sick or well, and by which we may discover disea∣ses and causes that lie hid in mans body, and the events of diseases.

The Hygieinal part shews, by what rules present health may be preserved, * 1.11 and how a man may beware before-hand (as much as is possible) lest he should fall into a disease.

The Therapeutical part teacheth, by what means health is to be recovered; and how diseases with their causes and symptomes may be repelled and taken away. * 1.12

If there be any other besides these which are counted parts of Phy∣sick, they are not principal, but lesser, into which these are sub-di∣vided, such are the Diatetical, Chirurgical, and Pharmaceutical parts, and such like.

CHAP. III. Of Health.

FIrst, as for the Physiological part, indeed very many dispose of it, and place it otherwise, * 1.13 and in that comprehend things called Natu∣rals, without which our bodies cannot subsist whole, and they ac∣compt them seven, Elements, Temperaments, Humours, Spi∣rits, Parts, Faculties, Actions; but since the handling of them as they are such, is properly the work of a Physitian; they are considered by a Physitian in this place, as they conduce to the know∣ledge of the subject, which is mans body; to the explication of the end, which is health: to which also we are willing to order the hand∣ling of them. And indeed, to it belongs, principally the description and knowledge of all the parts of mans body; which since it is more copious then to be contained in a Compendium, that is to be sought in Anatomical books; but especially by seeing bodies dissected: after∣wards followeth the explication of the end of Physick which is health.

But since that all men do then think themselves wel••, * 1.14 when they can rightly perform the natural and necessary actions of life, Health is defined fitly to be a power of mans body to perform those actions which are according to nature, depending on the natural constituti∣on

of all the parts: for health doth not consist in the action it self, since that those who sleep, or are quiet in what manner whatsoever, and cease from certain actions, are sound, and as Galen hath it in the 2 cap. of the differences of diseases; not to operate, is to be well, but to be able to operate: nor is he onely well who performs his na∣tural actions; but also he that doth them not, so that he be able to do them: And so the formal reason of health is, a potency of body to perform natural actions; but because Galen in the place above-mentioned, makes health to be a natural constitution of all the parts of the body, and in the first Chapter of the Differences of Symptomes, a framing made according to nature fit for operation, or a natural constitution of all the parts of the body, having power to undergo those things which are according to nature; therefore it comes to passe, that that position or constitution is rather subject to the acti∣ons of a Physitian, then to the power of acting.

The subject of health is a living body, * 1.15 or the parts of a living bo∣dy, as to that, to which alone the power of acting belongs; but those which live not, and have no power to perform natural actions, those are neither said to be sick nor well.

But the cause of health, * 1.16 or that whereby a body and its parts are said to be sound, is a natural constitution of them: But seeing there is a twofold constitution of a body, and of all its parts, the one Essential, which consists of matter, and substantial form; the other accidental, which follows the former, and is such a dispo∣sation of qualities and other accidents in the several parts of the body, by which the essential form may exercise all its acti∣ons, and according to its diversity, it acteth variously: Health doth not consist in the essential but accidental consti∣tution; for the mind cannot be hindred or hurt, but remains alwaies the same and unchanged; so that it have instruments constituted in the same manner. The Essential constitution also, so long as a man lives, is immutable, and at length is changed by death; but the accidental constitution of the body is subject to many altera∣tions, whence the same soul in the same body acts one way and ano∣ther way.

And because the parts of the body are several, the natural consti∣tution of them also is not the same. * 1.17 The parts of the body are two-fold, similar, and dissimilar. Similar parts are such whose par∣ticles have the same form, and are alike to the whole, and to one another; and indeed, some are truely and exactly such, wherein no difference can be found, neither by accurate sense, nor by reason: such are a Bone, a. Gristle, simple flesh, a very small vein, Fat: Others are so onely to the sense, which although at the first sight they

seem such; yet if they are viewed more diligently, they are percei∣ved to be composed of more, as flesh of muscles, substance of Veins, Nerves, Arteries.

Dissimilar, are such as are compounded of more, * 1.18 which are also called for the most part organick. For although, if we may speak properly, an Organick is not opposite to similar, but a dissimilar or compound, and similar may be organick also, as you may see in bones, which have their organick constitution: Yet because singular parts, for the most part, do not perform a whole and en∣tire action, which Galen requires in an organick part strictly so taken, hence it comes to passe the Physitians, for the most part, op∣pose an organick to a similar.

But the constitution of similar parts, * 1.19 even as of those which con∣sist of Elements, and other mixed bodies, consists in the lawful mix∣ture of the four primary qualities.

But besides that temperature of primary qualities, * 1.20 other quali∣ties also are in them which are more occult, arising from their forms, which parts all of them possesse, as is manifest by their sympathy and antipathy with other natural bodies, and by seve∣ral actions, and kinds and manners of actions, which are beyond the force of Elements.

The natural constitution of organick parts, * 1.21 consists in a com∣position fit to perform actions; namely in number, magnitude, conformation, composition or scituation.

There is a common unity in them both, as well similar as dissi∣milar and organick: for not onely the whole body, but every part thereof, whether similar or organick, ought to be whole and entire. And if our bodies obtain these three things, it is sound, if either be wanting, it becomes sick.

Yet, there is a certain latitude of health, * 1.22 nor do all men acquire the same perfection of performing actions; but in regard of age, sex, and other circumstances, some do perform all or certain actions better then others, yet all of them neverthelesse are sound; but Physitians call all those that deviate from perfect health, * 1.23 and yet are not sick, Neuters; and place a neutral constitution, as it were, in the middle betwixt the sick and well. For although, if we rightly weigh the matter, there is no such thing as middle disposition, differing from health and a disease, and every man is either sick or well; yet Physitians consider Neuters, not as the mean betwixt sick and wel; but as differing from perfect health peculiarly, and distinguish Neu∣ters from those that are sound, not as differing in kind, but in re∣spect of more or lesse.

CHAP. IV. Of Temperaments.

BUT that the nature of health may be the more manifest, some∣thing shall be spoken particularly of this three-fold constitution of a body which is necessary to health; * 1.24 and first, for what belongs to the constitution of similar parts, as they are such, that is a Tem∣perament, which is a quality arisen from the mutual action and passion of primary qualities, and resulting out of them separa∣ted and joyned together. But not the form it self of a mixt sub∣stance; sithence it is subject to the senses, acquired by change (or motion) subject to alteration, and hath its rise from the primary qualities; Nor is it onely a harmony (although there be a certain proportion of qualities in a Temperament) since it is the imme∣diate instrument of actions, which doth not belong to a bare pro∣portion which is an accident.

But from the Temperament, * 1.25 things are said to be temperate or intemperate; and indeed, any thing is said to be temperate two wayes, either simply and absolutely, and in its own kind, or in relation to some other; for if there be that proportion of qualities, that they wholly concur in equal strength, such a Temperament is said to be simply and absolutely such, and such a Temperament is commonly called a Temperament ad pondus, * 1.26 or according to weight, (as if it were weighed in a ballance) and is of an Arithmetical pro∣portion; But if there be a certain inequality of qualities in relation to their strength, * 1.27 it is called a Temperament to Justice, and this is called a Geometrical proportion; although, if you strictly regard the proportion of the qualities amongst themselves, it is then an In∣temperament, not a Temperament.

Now this Temperament (as we call it) wherein there is not an equality of primary qualities, takes its denomination from that quality, which doth exceed the rest, whether it be one or two. And the action which proceeds from the Temperament, is ascribed to the qua∣lity that doth predominate; although the rest are no wayes to be ex∣cluded from having a share in the action.

Of these Temperaments some are simple, * 1.28 others compound; Simple, is when one quality onely exceeds its contrary, and therest are equal, whereof there are four kinds, according to the number of the primary qualities; Hot, wherein heat doth rule over cold the moisture and drowth being equal; Cold, where cold overcom∣meth the heat, but the moisture and driness are equal; Moist, wherein moisture exceeds drinesse, the heat and cold being equal; Drinesse,

wherein drowth dryes up moisture, the heat and cold as before being equal.

But when two qualities exceed their contraries there ariseth a compound Temperament: * 1.29 whereof there are likewise four kinds ac∣cording to the combinations, (as far as possibly they may com∣bine) of the four primary qualities: to wit, Hot and Moist, Hot and Dry, Cold and Moist, Cold and Dry. In every one of these there is a great latitude, and in the simple Temperament some have more, some lesse of heat or cold by much then other. In compound Temperaments some one, sometimes both qualities, exceed the rest in an extraordinary, yet different manner.

Any thing is said to be Hot, Cold, Moist, or Dry, * 1.30 not only sim∣ply regard being had to the universal nature of mixt bodies, where∣in if you consider a middle sort of body exceeding in neither, and in respect of this you accompt all others that differ from it Intem∣perate, and from the quality excelling is called, Hot, Cold, Moist or Dry; but besides this, there is made a comparison to three: First, the comparison is made to the next Genus, or kind in nature, as if in the whole sort of living Creatures, you appoint one living Creature to be temperate, all others in respect of that, are called intemperate; Secondly, a comparison is made with a middle sort of the same kind, so a Boy is said to be hot, an old man cold; Thirdly, respect is had to every individual, that so this compa∣red to that as being Hotter, is Cold, but compared to a colder is hot.

Man, for whose sake these things of Temperaments are spoken, * 1.31 since his body is not simply mixed but organick and living, there is required in him a double Temperament, one of the body, as it is absolutely and simply mixt; The other as it is living. This is lost by death, and is often changed by old age; but that remaineth sometimes in the dead carcass after death; yet at length by putre∣faction and corruption of that which is mixed tis dissolved. In that also, according to Heat, Cold, Drowth and Moisture, there is a great diversity of parts. But the matter which is proper to living Creatures in all, is Heat and Moisture.

Again the Temperament of a living man is twofold, * 1.32 the one Innate, the other Influent. Innate, is that which is imbibed in the living parts of man, & by reason of the Innate heat is inherent in him from his first being. Influent, is that which floweth from the principal parts, and is communicated to the whole body. And that it is not the same with Innate, is manifest from those that fall into a Swoun; when the body becomes extreme cold, and yet the Innate Temperament is not changed. These three Temperaments though

they may be considered severally: Yet they concur to constitute one Temperament of a sound man. And, therefore although with∣out all doubt, amongst all other living Creatures man is of the most temperate, so that other living Creatures, as also me∣dicines compared to him, are said to be Hotter, Colder, Moister, or Dryer;

Yet simply and absolutely he is not temperate; * 1.33 for common∣sense tels us, that Heat in man is predominate over the other qua∣lities; for the Temperature of a man to perform his actions best is Hot and Moist, and our lives consist of Heat and Moisture: on the contrary, coldness and driness lead us to death, and by how much sooner a man is cooled and dryed, by so much sooner he grows old and dyes.

Yet, * 1.34 that heat and that moisture have their degrees. For if the heat exceed the cold and the moisture the drowth moderately, that Temper is best and is accompted Temperate. All others differing from this are called either Hot and Moist, Hot and Dry, Cold and Moist, or Cold and Dry; although all in general are Hot and Moist.

These differences of Temperaments are commonly explained by the names of Sanguine, * 1.35 Cholerick, Phlegmatick and Melancholy Temperaments. These differences and appellations may be admit∣ted of, if they are not taken from the diversity of excrementitious humours, in various bodies; but from the variety of blood, which is the nutriment of the body.

For those whose Blood is temperate, * 1.36 or moderately hot and moist, are called Sanguines: Those who have hotter and dryer blood, and their bodies from thence become hotter and dryer, are called Cholerick Persons: Those who have colder and moister, and their bodies from thence grows colder and moister, are called Phlegmaticks: Those who have cold and dry blood, and their bodies from thence become cold and dry, are Melancholians.

But we must not rest at the Primary qualities; for there are others more noble and more abstruse, the causes of many actions, and of Sympathy, and Antipathy, with other alterations that must be granted; although in this humane imbecillity, for the most part, they are unknown to us.

The Astrologers, * 1.37 that they may some way expresse the various Constitutions of Bodies, according to the occult diversities of Stars, call some Solar bodies, born under the influence of the Sun; so Jo∣vial under Jupiter; others Martial, Venereal, Mercurial, Saturni∣nal, as being born under one of those; and also admit of mixt con∣stitutions born under several Planets; nor indeed absurdly altoge∣ther,

since there is a great agreement and consent betwixt Superior and Inferior bodies.

But since there are divers parts of a body, and each part hath its peculiar Temperature, not onely proceeding from the mixture of Elements; but some are hotter, some have lesse heat in them; neverthelesse they agree together, to make the Temperament of the whole, which is hot and moist; and so heat with cold, moisture with dry things are equal'd. So that from thence there proceedeth a certain Harmony, and the Temperament of the whole, is mode∣rately hot and moist.

But to constitute that Temperament of the whole, * 1.38 the noble parts of the body perform more then the rest, and most especially the Heart, the Fountain and Treasury of the native heat, and vital spirits. From whence all the parts of the body receive the influent spirits and heat. Next to it the Liver, which furnisheth the whole body with aliment, namely bloud; afterwards the Stones; then the Brain, the shop of Animal spirits; last the Stomack, the place for the first Concoction.

Concerning the Temperament of several parts, * 1.39 the most Tem∣perate is the skin; especially that in the Palm of the hand, to which as to the mean, the other parts being compared, tend to heat, cold, drowth or moisture.

The Hot parts are the Heart, of all the parts the hottest, the Foun∣tain of native heat, and Closet of vital spirits. Also the Liver, flesh of the Muscles, Spleen, Reins, Lungs, Veins and Arteries, Fat also and fatness.

The Cold, are Bones, Gristles, Ligaments, Tendons, Nerves, * 1.40 Membranes, Spinal Marrow, the Brain.

The Moist parts are Fat, the marrow of the bones, the Brain, * 1.41 the marrow of the back, the Duggs, the Stones, the Lungs, the Spleen, Reins, flesh of Muscles, the Tongue, Heart and softer Nerves.

The Dry, are Bones, Gristles, Ligaments, Tendons, Membranes, * 1.42 Arteries, Veins, hard Nerves.

There is a certain difference of Temperaments in mans body by reason of Sex and Age: As for what belongeth to Sex, * 1.43 Females are colder then Males, as having contracted a colder nature from their principles of generation, lest that the blood necessary for future ge∣neration by a stronger heat should be consumed.

The Temperament is also changed according to age; to wit, * 1.44 the age which is principally ordained for certain internal changes by heat and moisture. Authors for the most part divide mans life into three ages, Child-hood, Manly-age, and Old-age; or Youthful,

Age of perfection, Declination; or if you please, into the first, middle, and last age; to which differences other ages, spoken of by Authors, may be referred.

The first age therefore is our Infancy, which remaineth till the seventh year; the second our Child-hood, which for the most part continueth to the fourteenth year of our age: then our youth∣full age from the fourteenth to the five and twentieth, when our growth for the most part in stature ceaseth. And sometime Hip∣pocrates in his first Book of Aphorisms and fourteenth chap. ac∣compts these ages before mentioned, ages of growth. From thence to the five and thirtieth is our manly of flourishing age; from thence to the forty eighth year is our prime or most principal age, then begins old age; which hath its degrees also, for each age hath its Temperament, Infants and Boys are hot and moist; youthful age is most Temperate, and obtains the most convenient temper for humane actions; the flourishing manly age, or prime Viril age is hot and dry; lastly old age by reason of the wasting of the Ra∣dical moisture, and defect of the promigenial Innate heat is cold and dry; and by how much the older, by so much the colder and dryer.

CHAP. V. Of Innate Heat.

THat those things may the better be understood which we spake concerning Temperaments, * 1.45 we will say something of primi∣genial heat; for these things are the chief Instruments of the Vege∣tative soul. By the innate heat we do not understand that heat which belongeth to the mixt body, as mixed; but that heat which is proper to living Creatures; the which with the radical moisture is the next and immediate subject and domicil of the Soul, diffu∣sed through all the parts of the body. Nor by heat and moisture do we understand the bare quality, but the quality, with the Subject; to wit, a body hot and moist; the matter namely or Subject wherein heat is, and the quality from whose predominancy the Subject hath its name; to wit, the most pure, subtile, and hottest portion of the si∣milar parts, and especially of the Spermatick parts. This heat is otherwise called both by Physicians and Philosophers, by the name of the within seated spirit, or the native spirit; and it is more con∣veniently called, the within seated spirit, then the innate heat. For although in all the substance be hot; * 1.46 yet heat is not sensibly perceived in all bodies, but onely in living Creatures, and the more perfect of them, which by touching are perceived to be hot.

This Innate heat consists of three things, * 1.47 which make up its ••ssence, Radical moisture, the within seated spirit, and heat; hence ••ernelius defines it to be the Primigenial humidity spread ••rough all the body, by the innate heat and spirit. And these ••ree, Heat, Spirit, and Moisture are linked together by the nearest conjunction in the world; for since that heat ought to be (as it were) Governour and Ruler of our lives, it is onely of an aëricus or spi∣••••ual nature, and so by it self moveable and separable, or apt to be disperst, it could not subsist alone, but that life might be prolonged, 〈◊〉〈◊〉 ought to subsist in a more stable, moist and durable body, more ••ermanent; namely, not a thin and watry body, but a fat and oylie body which is inserted within the fibers of the similar parts, and is called the radical moisture.

Concerning the nature and original of the innate spirit and heat, * 1.48 there is a great controversy amongst Physitians and Philoso∣phers, and 'tis disputable, whether it be Elementary, or of another nature; And although in such an obscure thing, since very learned men disagree, it be very hard to determine any thing, yet I think theirs to be the more probable opinion, who consent with Aristotle in his second Book of Generation of living Creatures, and third Chapter; That Innate heat is not Elementary, nor hath its original from fire or other Elements; nor yet is it of a Heavenly na∣ture, but proportionable to the stability of Stars. For eve∣ry specifical form requires its peculiar domicil and proper subject, and the more noble form requires the more noble habita∣tion, and a more Divine power then Elementary, requires a more noble manfion then a body that is composed of Elements.

Moreover, more noble actions, * 1.49 and Sympathy and Antipathy are in it, which purely from Elements cannot proceed; & again this Innate heat and inborn Spirit, in many Plants is preserved in winter time, and in the midst of frosts safe and secure; Moreover this Innate heat, and radical moisture is founded in the parts which are fashioned in the first generation of an embryon; but the greatest plenty of it is in the heart, which from thence is called by Galen, the fire-fewel of the Innate heat.

This inborn heat, is the chiefest instrument of the soul, * 1.50 by which it perfects, undergoes all the actions of life and whatsoever healthy thing in us, and profitable in generation, in nutriment, or in ex∣pulsion of a disease, is performed by that. From this benefit and excellency of Innate heat, * 1.51 some have taken it and the Soul for the same thing, and have called it the Essence of the vital faculty; the faculty governing us, the substance of the soul, and the Au∣thor of all our actions; but since the Innate heat is neither the

soul, nor the chief cause of our actions, it is onely the chief in∣strument in performing the actions of the soul, in operation, which is not corporal.

This Innate heat doth not remain alwaies the same, * 1.52 but is chan∣ged in the course of our age. For at our first coming into th•• world, it is most, and age increasing, the radical moisture wasted by degrees, and drieth up. So that in the end the radical moi∣sture being clearly gone, the heat also wanting wherewithall to sup∣port it self, goes out, and a natural death followeth.

CHAP. VI. Of Spirits.

BUT although every part of the body have this heat innate in it yet that alone sufficeth not to undergo all actions, * 1.53 but requires heat and spirits flowing from elsewhere; by which it may be stirred up and cherished; for by it self it hath no power to perform all acti∣ons, but soon languisheth, and so is scattered and vanisheth, ex∣cept it be daily stirred up, nourished, and strengthned by the spirits of the principal parts, especially the heart.

Although the name of Spirit may admit of various significations yet in this place it is taken for the purest, * 1.54 finest, thinnest, hottest, most moveable body, proceeding from the most purest and subtilest part of the bloud; and although the name of Spirit be attributed to the Innate heat, yet it especially belongs to those that are most flu∣ent and moveable. * 1.55 These Spirits are the bond by which the body and soul are united, and the chief instrument of performing our actions, and being wrought in the principal parts of the body are conveyed through their channels into the whole body, and are joi∣ned with the Innate heat, that they may help the powers and fa∣culties to perform their actions. * 1.56 But that is false which some teach, That the Spirit is the Vehicle of the faculties, and that the faculties and power of performing, are carried by these Spirits from the prin∣cipal parts; for the faculties of the soul are unseparable proprieties, and the soul is fitted with its faculty in all its parts, nor doth it take them from any other parts, but there useth them, where it hath fit instruments.

These Spirits are of three sorts, * 1.57 Natural, Vital, Animal. The Natural are generated in the Liver, and are said to flow from thence into all the parts of the body; but although the name of Spirit may in some measure be attributed to the most thin and subtile parts of the blood, which oftentimes comes forth out of the Veins with the blood: yet there is not a little difference betwixt them and the

other Spirits, properly so called; * 1.58 and so properly doth not deserve the ••••me of Spirits, as the rest do, since they are not the proper instru∣••ents of our actions, nor the bond of the soul, which uniteth it ••••th the body, and is not generated in any peculiar cavity as the ••••ital Spirits are. * 1.59 The use of the Natural Spirits are to strengthen ••••e Innate Spirit in all its parts, that it may supply the Vital Spirits ••••th matter, and may serve for the more convenient distribution of blood through the Veins.

The Vital Spirit is generated in the heart, * 1.60 of the thinnest and purest blood, or the natural Spirit, commonly so called, and aêr, by h••••p of respiration drawn, & by the dilatatian of the Arteries in the left Ventricle of the heart, and being there freed from all fuliginous vapours is distributed through the Arteries into all the parts of the body; but the Blood out of which this Spirit is generated, for the most part is conveyed through the arterious vein, from the right Ventricle of the heart into the Lungs, and from thence with aër drawn by breathing in is carried through the arterious vein into the left Ventricle of the heart. * 1.61 Now this Spirit with its innate heat in the heart, is not onely the chief instrument of the actions of the heart, but is distributed through the Arteries into the whole body, and stirreth up, cherisheth, increaseth, and strengthneth the innate heat in all the parts, and doth, as it were, give action and perfection thereunto, whence it is called by some, the Influent heat; besides which it affords matter fit for the generation of the animal spirits.

Thirdly, * 1.62 there are Animal spirits really different from the Vi∣••••l, for they are generated in a peculiar place, namely the Brain, and ••om thence through peculiar Channels, to wit Nerves, are disper∣••d over the whole body; nor can the Vital Spirit perform what the Animal can, fince it is a living part, orespread with a Vital Spirit. Neverthelesse being toucht may be deprived of sense and motion ••••rough the defect of the Vital Spirit. They are generated of the ••urest part of that blood, * 1.63 which is contained in the comers or ca∣••ities of the brain, which comes from the mixt vein and artery, ••nd is orespread with the vital and natural Spirit, the purest part ••eing poured out through little branches and small furrows in the ••bstance of the brain; for in this, and not in the Ventricles of the brain, the purest and most subtile part of the blood is changed into animal spirits. * 1.64 The Animal Spirit serves for the use of living ••••eatures; namely to perform internal and external senses; as al∣••••, it serves for motion in Animals, and its presence occasioneth ••he faculty of the soul, actually to perform the operations of the ••nternal and external senses, and it perfecteth animal motion, and ••an occasion local motion.

CHAP. VII. Of the natural constitution of Organick parts, and the com∣mon Unity of parts alike, and not alike, called similar and dis∣similar parts.

THe natural Constitution of the Organick parts, * 1.65 consist •••• the due composition, and a convenient knitting of the 〈◊〉〈◊〉 milar parts into one form, fit and profitable for action for making up whereof these things ensuing are necessary.

First, * 1.66 a certain number of the parts compounding, whic•• in some are lesse, others more, according as the instrument are more or lesse compounded, till at length there is made up a perfect instrument, which can perform perfect actions.

Secondly, * 1.67 a due magnitude of the parts compounding, being neither bigger nor lesser then they ought.

Thirdly, * 1.68 due framing: which comprehends first a convenien•• figure; secondly, cavities and pores, that in case a part be no•• solid, but porous, it may contain the just number and magnitude of those pores; thirdly, a certain disposition of the secundary qua∣lities, namely, that some parts may have a sharp superficies, some parts light, others heavy, some soft, others hard, some coloured others not; light colour, or dark colour, according as the nature and use of the part requireth: * 1.69 Fourthly, situation and connexi∣on, that every part may be in its own place, and may agree with others. Lastly, it is requisite that there be a common unity, a•• well of parts alike, as disalike, which is a coherence and growing together of divers bodies into one; * 1.70 which if it be wanting and ta∣ken away, the natural action is hindred.

CHAP. VIII. Of the faculties of the Soul, and of the differences of actions i•• mans body.

AFter that we have shewed wherein health consists, * 1.71 and what i•• requisite for the performing of actions, now we are to explain•• what are the differences of the faculties of the mind, and of actions in a body.

Physitians (whom we here follow) divide Actions (for thei•• purpose) into Natural, Vital, and Animal, according to the three principal members, the Liver, Heart, and Brain, by which all Actions in the body are governed. For Physitians purposes are not the same with Philosophers, to inquire or search the kind••

or differences of Souls of living creatures, which appears by the di∣••••inct manners of life, which is in Plants, in brute beastes, living ••treatures, and man, but onely ought to find out in man the dif∣••erences of actions, whose actions it is their businesse to preserve, and if offended to restore; and moreover a Physitian doth not so much consider the faculties themselves, which hurt not, as the Or∣gans and instruments, and then distinguish actions according to the differences of them.

CHAP. IX. Of the Natural faculty; and first of Nutrition, and Augmentation.

THat we may begin with the natural faculty, * 1.72 I mean the Natu∣ral faculty so called peculiarly by Physitians, (for as it is taken generally it is opposed to preternatural, and so the Vital and Ani∣••mal faculties may be called Natural;) The Natural faculty by the Philosophers, is called a growing or flourishing power. All its actions tend to the preservation of its kind, or else of the Indivi∣duals of its species. Now to the preservation of its individuals be∣longs Nutrition, and Augmentation, to the preservation of its kind Generation belongs.

The nourishing faculty whose action is called Nutrition, * 1.73 is that which turneth aliment into the substance of the body living, and restores what is taken away, and performs this work during all ones life time.

The faculty increasing whose action is called Augmentation is, * 1.74 that which extendeth the body to its due and just bigness, whose office is most performed in our growing age, and is extended till it compleateth and perfecteth its due magnitude.

The generating faculty whose action is called Generation is, * 1.75 that by which man by his kind continues to perpetuity, which by Individuals cannot be done.

And these three faculties being as it were the Princes, * 1.76 have others as it were their servants added to them; The Attractive, the Retentive, the Alterative or Digestive, the Expulsive.

The Attractive draweth profitable nourishment to the parts; The Retentive, reteins it so long there till it be digested. The Digestive altereth aliment, changeth it, & renders it fitting for that which is living. The Expulsive faculty rejects that as excrementi∣tious, which is dull and unfit to be converted into the substance of the body.

The Attractive, Retentive, and Expulsive faculties perform their actions principally by the benefit of the fibers. Attraction is made by the right fibers placed along the length of a member; Re∣tention by the oblique or flanting fibers; Expulsion by those that passe overthwart; but Digestion or Concoction are performed by the Heat of the member. But in the other parts of the body, the same faculties want not the help of the fibers, but perform their operations only by the help of the Innate heat which is in each part.

But although aliment in nourishing be in a capacity to be like to the body yet actually it is unlike at the first; and therefore is changed by little and little untill it be rendered like to that into whose substance it is to be turned, which is performed by several Concoctions.

Concoction is either private, * 1.77 and is appointed onely for nou∣rishment and use of the part where it is made; or publick, which is made for the common use of the whole body. That is made in the several parts: this in the Stomack, Liver, and Spleen. Hence there is commonly accompted three Concoctions necessary for nou∣rishment of the body: The first is that which is made in the Sto∣mack, the second in the Liver, from which that of the Spleen is not to be excluded; the third in the several parts of the body. There are other actions which passe through the Fabrick of the whole bo∣dy, such as that of the Vital spirits in the Heart, the Animal in the Brain, and that of milk in the Duggs, the generation of seed in the Stones, unless you will refer this to the Generative faculty; not by reason of the part wherein it is generated, but by reason of the end for which it was instituted (namely) publick use.

The first Concoction is made in the Stomack, * 1.78 which first pre∣pares Nutriment for the whole body: To which for this reason, not onely the power of Concoction, but also a double Appetite is given; Natural, by which it desires nourishment necessary for it self; Animal, by which it requires nutriment for the whole body. The Natural Appetite doth not sensibly want nutriment; * 1.79 but as the other part by a natural instinct requires and draws nutriment. But the Animal Appetite hath an exquisite sense joyned to this de∣sire, living in the upper Orifice of the Stomack, by which it can perceive not onely its own wants, but the wants of all the body besides. For after the whole body is emptied, it draws out of the Veins, and the Veins which require to be filled again, suck up∣ward again from the Stomack, and their sucking is again re∣ceived in the Orifice of the Stomack, * 1.80 whence ariseth the Animal Appetite, which is two-fold, Hunger and Thirst. But be∣fore Food descend into the Stomack, it is first prepared in the

mouth, where it is chewed into pieces by the teeth, moistened by the spittle and by the heat of the mouth, and of the tunicle which is common both to the Ventricle and the mouth, it is altered by attraction.

The meate chewed and so altered in the mouth by the motion of the tongue, is sent down through the gullet into the stomack, which by the help of the oblique fibers is there reteined and imbrace••, untill by the Digestive faculty and proper heat of the stomack and the ad∣••acent heat it be changed into one form and masle, not unlike to the scum of Ptisan, and is called Chyle. Meat being taken, * 1.81 that ani∣••nal appetite ceaseth, or hunger and thirst ceaseth, to wit the twitch∣ing and plucking for want of Aliment ceaseth; but the natural ap∣petite is not satisfyed, except perfectly nourished and refreshed with the blood of its own body. The Chyle generated in the stomack is sent down through its lower orifice into the first guts, by which, with their digestive force which they have by reason of their com∣munity with the stomack, is here somewhat wrought and perfected.

But seeing that all nourishment is proper for nourishing certain parts of the body; Nature in this concoction separates nourishment, * 1.82 whence their ariseth a double sort of Excrements, the one thin, the other thick. The thick which is called the ordure of the paunch, whilst the Guts contract themselves up by the circular or transverse fibers, and the Muscles coming in the Guts by the paunch, the paunch is prest and the siege is thrust out, and voided through it. The other thin and watry which is not forthwith sent out through the paunch, but continues mixed with the chyle, * 1.83 that it may the more easily passe through the narrow Veins of the Mesentery, of the Port and of the Liver, afterward it is separated by the veins and expelled by Urine.

The Chyle being separated in the Guts from the thicker dregs, is drawn by the Meseraick Veins, and is somewhat altered by them, * 1.84 and first it receives the rudiments of blood, and hence it is carryed to the branches of the gate Vein, and Liver; and there by the innate heat and power of the Liver is turned into blood, which action is Sanguification, or turning into blood. The Liver reteins a part of this so gotten blood, that it may by it be nourished, the rest through the hollow Vein, in which some part of it is hitherto re∣teined and perfected, it distributes it through the whole body.

That the purer blood may be generated in the Liver, the Spleen draweth to it self from the trunk of the Meseraick Veins, * 1.85 before the Chyle be carryed to the Liver by an inbred faculty through the splenick branch of the gate Vein, the more earthy and thicker part of the Chyle, and generates blood, though not so good blood, yet fit

and proper for its own nourishment, and for the nourishment o•• the more ignoble parts of the lower Ventricle, that thereby the pun•• and better part of the Chyle may be drawn through the branch 〈◊〉〈◊〉 the right side of the gate Vein, called the Mesentery to the Liver and there purer blood might be generated; and so in one work the Spleen serveth to cleanse the blood from dreggs and generate worser sort of blood; For the Spleen is not appointed only for th•• drawing and evacuating the Melancholy blood from the Liver. Th•• beginning of the Splenick branch, which ariseth not out of th•• Liver but the gate Vein; The Symptomes of Diseases in the Splee•• do shew the constitution of it to be neer that of the Liver, and the•• is a connexion of the Spleen with the stomack by Vessels. But the which cannot be turned into blood by the Spleen, by convenien•• passages is evacuated, and the thick and dreggish matter for th•• most part is sent through the paunch, either with the excrements o•• without them through the Haemerod Veins, and trunk of the gat•• Vein; yet sometimes 'tis evacuated by Urine. The acqueous matte•• most commonly is drawn through the Splenick arterics to the Vein•• and purged out there; yet sometimes that also is expelled by th•• paunch, by sweats, by the stomack.

In Sanguification in the Liver, two excrements are generated Yellow Choler and Urine. * 1.86 The Yellow Choler is gathered into the bladder of the Gall, and from thence the most part is sent into the Guts, and the sharpness of it stirs up the expulsive faculty to do its office, to stir the dreggs of the paunch, and is cast out with the ordure. But the serous matter and the aqueous humor is drawn by the Veins, through the emulgent vessels, and is transmitted through the Ureters to the bladder; * 1.87 by which afterwards it is cast out, and is called Urine.

The Urine therefore consists, first of aqueous and potulent matte•• sent with the Chyle to the Liver, but unprofitable to nourish the body, * 1.88 afterwards of a clammy or salt excrement of blood, and thirdly of natural contents in sound bodies, but in bodies diseased of many other things which are mingled with the Urine. And so Urine is properly called an excrement of the second concoction, to wit, where∣in the serous part of Urine is separated from blood, and mixed with potulent matter, affords Urine.

Blood thus separated and cleansed from its excrements, * 1.89 neverthe∣less is said to contein in it self many humours; Nor is that masse of blood so elabourated and wrought in the Liver, and conteined in the Hollow Vein plainly Homogeneal or of the same kind, but some parts in it are Temperate, others colder, others hotter, others dryer, others moister; The most Temperate in its kind is called blood, the hotter and dryer part by reason of its consanguinity with choler

is called Cholerick blood, the colder and moister is called Pitui∣tous blood, the colder and dryer is called Melancholy blood. Yet all these parts of blood are conteined under the form or essence of blood, and are profitable for the nourishment of the body. Nor do the humors in a sound body constitute a masse of excrementitious blood, neither in the Veins of a man most healthy are these humors Choller, Phlegme, Melancholy, acounted excrements.

Hence ariseth the decision of the question, whether our body's be nourished by blood only, or by the four humors; For when Aristotle Tays that animals that have blood in them are nourished by blood only, he intended the whole masse of blood; but Physitians when they say that our bodies are nourished, not only by blood but by other humors, by blood they understand the most temperate part of blood, or one part of the masse of blood, and this they would have, that not only that part, but the rest of the masse, to be profi∣table for the nourishment of the body. But that our bodies are nou∣rished by excrementitious humors, no man in his wits ever said. * 1.90

The blood being perfected in the Liver, is distributed through the branches of the Hollow Vein over the whole body, to nourish it and all its parts: That change by which it is assimilated to other parts, is called the third concoction, which is performed by the in∣nate heat, in each part. * 1.91 In this concoction the blood before it assi∣milates the parts, receives some external dispositions, and is chan∣ged into four humors called secondary humors. The first is called Innominate, or without a name, * 1.92 when the blood passeth through the capillar Veins, and admits of a sensible mutation by reason of the heat of the external parts, and in the Spermatick parts turns white, in the fleshy parts remains red. 2 The second is Dew, * 1.93 namely that blood which passeth without the orifice of the Veins. 3 The third is called Glue, * 1.94 because while it is still more concocted it becomes clammy and thick. 4 The fourth is called dry Exchange which turneth into the substance of the part, and exchangeth and changeth its nature with it.

This third concoction hath also its excrements; one thick, to wit filthiness in the skin, which is collected in the garments, also in the brain, eyes, and ears; the other thin, which is dissolved by insensi∣ble transpiration, sometimes also it is evacuated by sweat. For al∣though all things are rightly performed in the body, and the nou∣rishment be well concocted, and moreover nothing external and violent befal the body, as Baths, Heat, Violent exercises, no sweat passe through the skin in the night; yet because even in the most healthy all things are not ever exactly performed, and many de∣viate from their best condition as to health, and moreover many

errors are committed in diet; Nature useth to expel such superflui∣ties by sweats.

Another office of the natural function is Augmentation or in∣creasing, * 1.95 by which mans body, out of nourishment taken and assi∣milated to the parts, is extended in all its dimensions, and acquires magnitude convenient to perform actions. * 1.96 Although this function ariseth from the same soul with nutrition, and is perfected with the same Instrument, Innate Heat; hath the same matter out of which it proceeds, blood; the same subject, a living body; yet it ariseth from another efficient determinate cause, to wit, from the increasing fa∣culty; it differs in form, which in nutrition is a coagulation of ali∣ment, but in augmentation there is a motion of Extension of the whole & of every part therof; it differs also in regard of the end, which in Nutrition is only a restoration of that which is taken away; but in Augmentation an acquiring or a getting of a greatet magni∣tude to exercise perfectly all the necessary actions of our life; and lastly in time, for Nutrition dureth the whole time of our lives, Augmentation to a certain time in our life. For man as other living creatures doth not alwayes grow, but to the certain time of his age; which comes not to passe by reason of the soul, which al∣wayes reteins its force and strength, but by reason of the body, espe∣cially of the bones, which in processe of tims are so hardned, that they are not apt to any farther extension of growth.

CHAP. X. Of Generation.

BUT since man although he be nourished, cannot live perpetu∣ally and in individuals, as other living Creatures also cannot indure to perpetuity; * 1.97 the generative power is granted and given by the Creator of all things, that mankind might be preser∣ved, and the third kind of Natural actions is Generation, which by ejaculation of seed begets his like. For although this faculty and Action be common to plants, yet in man and other more perfect Creatures it requires greater preparation, and distinction of sex, as male and semale concur in Generation, and it is necessary that both of them do some way help and conduce to Generation, and the male not in himself but in another, * 1.98 but the foemale in her self doth generate. For the male ejaculates his prolifique sperm into the female womb, which mingled with hers, is cherished by the same, it is also nourished, and reteined until it hath the shape of a perfect man. For which purpose the Creator hath made necessary Instruments for both Sexes, for the male Testicles, Vessels prepa∣ring,

and conducting sperm, and a yard necessa••y to ejaculate it into the part most fit to receive it, for the Females, Stones, semi∣nary vessels, and the womb.

There are two principles which concur to the Generation of a Child, the seed of the male and female, and the menstruous blood. * 1.99 The seed is a body hot and moist, & full of that divine Spirit of the first Principles (or Elements,) and proportionable to the Quint∣essence or Element whereof Stars were made, fit for the propagation of the Soul, and generation of a living Creature like it self; and is ge∣therated in the Stones, whither the purest part of the blood & Spirits, and heat, is sent through the Veins, Arteries, and Nerves, from the remote parts of the body, and is changed into a white frothy or slimy matter; The male and female seed both confer, seeing the same Instruments are appointed (by nature) for generating and semitting of sperm, and the same cause efficient, and the same ••matter in each; for the forms of each alike do manifest themselves in the off-spring, * 1.100 although the power and force be greater in the male then the female. But the menstruous blood is only the material prin∣ciple; wherefore it is ordered by the Creator, that at the time when semales are apt and fit for procreation; which for the most part is from the fourteenth till the five and fortieth year of their age, that blood which the other parts wants not, each month is sent to the womb to supply what may be wanting for a little one, or if the fe∣male be not great, may be by it evacuated. * 1.101 This menstruous blood of it self is not offensive, nor is it expelled because it is hurtful, but because it aboundeth in quantity; but when it becomes pernicious, 'tis by reason of its remaining too long in the body & by its comix∣ture with other humours.

The forming of the young is caused by the Soul, * 1.102 which is in the seed, and there shews it self in two actions, in putting life into the conception, and forming of all the parts: and the Soul, as Scali∣ger writeth out of Themistius, is its own architect, which builds a convenient domicill for its own habitation; But it receiveth this power from the Creator, whose Instruments and hands as it were the Souls are, and he hath given this energy to them at the Creati∣on of them, then which nothing can be more wonderful to be thought on.

The Generative faculty, hath two others whereby it performs its Office; The Alterative and Formative. * 1.103 The Alterative is that which changeth the generative matter into the substance of the young, and all its parts; the formative is that which Forms all the members and gives them their quantity, figure, number, place, and the rest. The Instrument, which the Soul and formative power useth, is the for∣mative

or plastick heat, or that Spirit proportionable to the Ele∣ment of the Stars, for the seeds being received into the womb are mingled together, reteined, cherished, and the power which lyes hidden in the seed is stirred up by the innate heat of the womb, and then a Conception is said to be made, * 1.104 and then begins a sending forth of the instruments of the body to be made, & then is it called a Conception, which commonly is said to continue til the seventh day.

But first of all, * 1.105 the membranes about the Child are formed, by which the seed is shut in, and the Spirit and heat thereof is covered, and as it were intrenched. They are two in number, the first is called Chorion, and covers the whole Child, and is fastened to the vessels belonging to the Navel, & by their intervening the whole cleaveth to the womb: the other coare doth immediately cover the Child and is called Amnios. These two coats in the birth seem to be one as it were, and come forth after the Child, and are therefore called the Afferbirth.

But the solid and Spermatick parts shall be explained in the first place, and afterwards according to their nobleness, and as necessity requires, the rest shall be perfectly shewn.

The Infant in the womb doth not take that nourishment, which it receiveth by the mouth, but from the Mother, for the receiving whereof there are appointed by nature four vessels belonging to the Navel; namely a Vein which is a branch which comes from the Gate-vein, which is as it were the infants nurse, two Arteries branches arisen from the Iliak Vein, by which the Infant breaths (although later Authors, who teach us that the vital Spirits by which the Child breaths proceed not from the Mother, but from the Childs own heart, do assign another use to the said Iliak branches; to wit, that the Vital Spirits should be carried from the heart of the Child to the exterior parts thereof, namely the Secondines) and the Urine-passage which is carried from the bottom of the bladder unto the Navel.

The time from the conception to the bringing forth, Physitians divide into two parts; the first is called the time of formation, from the conception till the time when first the Child begins to move; the second the time of adorning, which is the time from its motion till its coming forth. * 1.106 Hippocrates in his book of the Nativity of a Child, makes the time of Females formation to be two and fourty dayes, but males thirty dayes, which is to be con∣ceived from their more imperfect formation; but afterwards nature more elaborately frames the parts, which are not framed in males till three months, nor in females till the fourth month.

When all the members are framed and rendred more firm, the In∣fant

begins to spring and kick, in males in the third, in females in ••e fourth month as tis commonly reported, so that the time of ••rmation being doubled is the time of quickning, * 1.107 the time of mo∣••••on being trebled is the time of bringing forth. Yet one quickning 〈◊〉〈◊〉 more obscure, another more manifest, which about the middle of time of a Womans going with Child, as all Women commonly perswade themselves, is first perceived.

The time that Women go with Child although it be uncertain and various; yet for the most part, * 1.108 it is nine months end or the be∣ginning of the tenth month, that a natural birth happens: for the most part such Children as live come into the World at that time, and that time for humane birth is most natural. But before half a years time experience tells us, that a Child can hardly be brought forth and live; and if it so happen that before the scaventh month be ended, a Child be borne and live, it is a great rarity and very strange. But in the seaventh month because the perfection is finished of all the parts, the Child may live, and especially, which, as Hippocrates in his book of beginnings says, is of two hundred and ten dayes, that is, about the end of the seaventh month brought forth. But Hippo∣crates says that a Child borne in the eighth month cannot live. Yet others say, that some that are borne in the eighth month may live. After the tenth month, the Child being great wants nourishment and roome to be in, although we read some are delivered after the tenth month, yet that is seldome. * 1.109 For a legitimate birth (accor∣ding to the Law of Nature) is then when there is not roome enough for the Child to live and move in, nor aliment enough to satisfy him, for then 'tis time to shake off his shackles those tunicles, and in∣deavour to make away for its own birth, and the Mother finds paines, and the womb strives to put out that bagg, and by its expul∣sive faculty sends forth the young, which thing the Voluntary endea∣vour of the mother much helpeth, which is done by her contracting her Spirits, and depression of her Midriff and squeesing the muscles of the paunch.

CHAP. XI. Of the Vital Faculty.

THE Vital faculty which Physitians call the second faculty, al∣though some would refer it to the Animal, * 1.110 some to the Natural faculty, and others think it to be mixed of them both; Yet since it differs not only from those actions, which are performed by the na∣tural and Animal faculties, but also goes forth by its own organs, nor doth it move hither and thither by the assistance of the Animal

Spirits, but by its own proper Spirits, which from thence are called Vital Spirits, it is deservedly to be esteemed a peculiar faculty, di∣••••inct from the Vegetable and Animal faculties.

There are three sorts of Vital faculties, * 1.111 and so many motions of the heart wherein they relide. The first is the generation of the Vital Spirit and heat; The second is the Pulse; The third is the Irascible faculty.

The first to wit, * 1.112 is the generation of the Vital Spirits, and influent heat; The second, without the which the first cannot perform its office is the Pulse, namely the motion of the heart and of the Ar∣teries, consisting in dilating and contracting, that so the Vital Spi∣rits may be generated and distributed, and the natural heat may be preserved in its natural harmony: By Dilatation the heart is filled, and attracts to its self air, with blood from the right Ventricle, by the Venous Artery (which goes from thence to the heart) and at∣tracts from the lungs air and blood by help of the Arterial Vein into the left Ventricle of the heart; for the generation and refresh∣ing, and restauration of the Vital Spirits and heat. By the Systole or Contraction of the Heart, it distributeth the Vital Spirits and Arterious blood through and by the help of the great Artery into the whole body, and sends the fuliginous excrements to the Lungs by the Arterial Vein. In like manner the Dilatation of the Artery through its little Orifices, terminating in the skin, attracts to it self ambient air to form and cool its heat; the Orifices that are termi∣nated neer the Heart, draw from it the hottest and thinnest blood, full of Vital Spirit; But as the mouths of the Arteries with the Ori∣fices of the Veins, do draw the purest and finest Spirits to fostet and cherish their heat, but by Contraction they exp••l fuliginous excre∣ments, which action is called a steaming through or transpiration, which is made through the hidden Pores of the skin, and by the Latines is called Transpiratio.

In the third place the Irascible faculty belongeth to the Vital faculty, * 1.113 from whence, Anger, Joy, Fear, Sadness, and terrour, and other passions of the mind arise. And that its residence is in the Heart is most evident, because the motion of the Heart and the Pulse of the Arteries are most evidently changed in the passions of the mind.

Respiration is also added to the Vital faculty as principally ne∣cessary to further its action, * 1.114 and hath the same end and purpose, as the Pulse hath, and is instituted for the benefit of the Heart. It is per∣formed principally by the Lungs, and the Lungs are as it were the fan or bedows of the Heart, and are the primary Instruments of breathing, and are indued with a peculiar power of moving them∣selves,

even as the Heart is, differing only from the Animal faculty. Nor are the Lungs moved only by the motion of the breast, but by their proper force and power. * 1.115 And although the motion of the Lungs and Breasts are made together; yet neither are the cause of the others motion, but they therefore move together, because they con∣spire to bring one end to pass: for the Lungs are st••e••ched that air may come into them, as into a pair of bellows drawn wid••, and are so much dilated and extended, as the dilating of the B••east will give way to; and on the other side the Breast is dilated more or lesse, as there is more or lesse air to be drawn in

As the Pulse consists of two motions Dilatation and Contraction, * 1.116 so Respiration is performed by a doub••e motion, Inspiration, and xspiration. By inspiration, the Lungs and Breast being ex••ended the air by the mouth and nostrils is drawn in: by expiration the Lungs and Breast being contracted, the hotter air and fuliginous vapours are sent forth at the mouth and nostrils.

CHAP. XII. Of the Animal Faculty, and first of the external senses.

THE Third sort of faculties and actions in man, * 1.117 Physitians call Animal faculties, which either are resident in the brain, or de∣rived from it, and takes necessary helps or the p••rformance of its acti∣ons from adjacent parts. They distingui•••• the Aminal faculties, into the sensitive, motive, and Princes, and under the sensitive only the external senses are comprehended; under the Princes, the internal and rational power is involved: we will handle them in this order; first we will treat of the external senses, afterwards of the internal and rational faculties, at last of the appetite and moving faculty. * 1.118

The external senses are those by which we perceive and judge sensible external objects, without the precedence of any other facul∣ty. But that a perception may be made four things ought to con∣cur, first the mind perceiving, secondly the instrument which is double; first the Spirit, secondly the member, whe••ein the sense is; thirdly the object or perceptible things, fourthly the medium inter∣ceding betwixt the instrument and the object.

The external s••nses are five, Seeing, Hearing, Smelling, Tasting, * 1.119 Touching or Feeling.

The Sight is an external sense, discerning and knowing by the benefit of the Eye, the several kinds of visible things; whose adae∣quate Instrument is the Eye; the Eye consists of divers Tunicles, the adnate or conjunctive, the Horny, the Grapy, in the middle whereof is a round hole, which is called the Pupil, and is the inlet

and window as it were of visible Species; then the Tunicle in man∣ner of a Net, the Pannicle without a name, the Cobweblike and the Vitreous Membranes; three humors, the watery, Crystalline, and Vitreous; a nerve optick and muscles. The object of sight is what∣ever is visible, to wit, colours, which are visible in potentia, in that they are capable of being seen, but in action to be visible light is required. The medium is any transparent and diaphanous body.

Hearing is an external sense, * 1.120 perceiving by the benefit of the eare any sound that is audible; the adaequate instrument, or that without which a sound cannot be heard is the Eare, but especially as Galen teacheth in his first Book and third Chapter, of the causes of Symptomes, the term and exrremities of the Auditory Pores, where the end being dilated, the Auditory Nerves receive part of the sound. The Object is whatever is audible, or sound: the medium which it is conveyed through, is water and aire.

Smelling is an external sense discovering smells by the benefit of the Nose, * 1.121 or mammillary processes. Its adaequate instrument are the Nostrils, but principally the mammillary processes; Its object odours, the medium by which odours are conveyed, is aire, and water.

Tast is an external sense, * 1.122 perceiving savours by help of the tongue; Its proper Instrument is the Tongue, a thin flesh soft and spungy, like to no other part of the body; the Object is savours, the medium a spongy skin, or porous cover of the Tongue, and spitly moisture.

Touch lastly is an external sense, * 1.123 discovering by the benefit of a membrane all Tangible bodies. But though the skin be the chiefest instrument of the sense of feeling, and covereth the whole body, that it may descry external objects and injuries happening to the body, and the skin in the hand be the chiefest rule to try all tangibles: yet there is no adaequate Instrument of touch; since it is more largely diffused, and other parts are likewise indued with that sense. But the adaequate organ that is of touch is a membrane; For wheresoever a membrane is there may be a touch, and where∣soever a membrane is not, there cannot be a touch, and the skin it self obtains that whereby it is sensible, as it participates of the fibers and little membranes of the Nerves.

CHAP. XIII. Of the Internal Senses.

THE Internal Senses are those, * 1.124 that are conversant about sen∣sibles revealed by the external senses; and they are three, accor∣ding to the diversity of their functions and operations, which are administred by them; The Common sense, the Phantasie and the Memory.

The common sense is an internal sense, * 1.125 perceiving all external objects by the help of the external senses, discerning them asunder, judging of their absense, and bringing sensible Species to the Phan∣••asie.

The Phantasie is an Internal sense, * 1.126 which considereth more dili∣gently, and longer retaineth the sensible Species received from the common-sense, and those Species that are formed by it self.

The Memory is that which receiveth and retaineth the sensible Species, which are known by the Phantasie, * 1.127 and when occasion re∣quireth exhibits and brings them forth again. But there are two acts of the memory, the one is called by the name of the faculty of the memory, the other is Reminiscence. The memory is a prompt apprehension or repetition of any thing heretofore known and per∣ceived, as it was perceived and repeated and that readily. * 1.128 Remini∣scence is that which out of the remembrance of one or more things spoken of, by regression comes to remember that, which before could not come readily into the mind.

The principle and immediate Instrument of all the internal senses, and of all principal actions is the brain, which other things shew, but this especially; That if that be hurt these actions are hurt, and be∣cause that in curing these, the remedies must be applyed to the brain.

Now all these action are performed in the substance of the brain, nor are those faculties distinguished by their seats or places in the brain, neither are their distinct operations performed in distinct places of the brain. For there is not sufficient reason given why the common sense should be seated in the former part of the brain: for although it be the Center where all the external senses meet and con∣cur; yet the Nerves that are subservient to the external senses, take not their beginning from the fore most part of the brain. So no evi∣dent reason can appear to perswade why the Memory should be se∣parated from the Phantasie, and by consequence from the reasonable faculty; and why the Phantasie in the former, the Rational in the middle, and the Memory in the hinder part of the brain should be

placed; for the Imagination and Memory are conversant about the same things though after a different manner; But although often∣times one of these faculties being offended the others remain un∣prejudiced, as oftentimes the Memory is lost, the imagination, and rational faculties not hurt, and on the other side the apprehension and ratiocination offended, and the Memory sound and perfect; yet that cometh not so much to passe through the diversaty of organs, parts of the brain from whence those actions arise, as by the change of their proper dispositions, and of those things which are required to perform those actions.

The affections of those senses hitherto explained are sleep and watchfulness. * 1.129 Sleep is a cessation of the natural and commonsense, & of the external senses ordained for the health of living Creatures, by detaining of the Animal Spirits in the brain, & hindering them from flowing to the Instruments of sense and motion. The causes that bring it to passe that the Animal Spirits flying into the brain, are there detained, and are as it were smitten and cease, are several, whereof some perform it by taking them away, as watching, labour and other things in the like nature; or by rendring them lesse moveable and, benumm'd, or as others conceive by penning in, and stopping their way as vapours ascending after taking of meat and drink, or as it were pleasingly and contentedly stopping, inviting from motion to rest, which sweet melodies, murmuring streams, gentle rocking and the like occasion; The end of sleep is the re∣freshing and strengthning of the Spirits and external senses, by taking away their motions and operations, and from hence comes a reco∣very of their strength and vigour.

Watchfulness is opposed to sleep, * 1.130 and it is nothing else but the efficacy or force of sense, or solution rather of the senses, proceeding from the hinderance of the free flowing of the Animal Spirits into all the members of the body. Man waketh or is stirred up out of his sleep after a two-fold manner; Either of his own accord, when con∣coction is performed, the vapours that hindred the Spirits coming forth are discussed and separated, or sharp vapours are carried to the brain and trouble the Amimal Spirits, that they cannot freely flow into the instruments of the senses; or by an external cause, when from a more violent external cause, as Clamour, or touch, the sensitive faculty being stirred up converts its self to perceive. Nor do the organs of the senses wholly want Animal Spirits in sleep, but some stil•• remain in them, sufficient to discern more vehement objects.

CHAP. XIV. Of the Intellective Faculty.

AT length we come to the understanding or rational faculty, whereby a man is elevated above other living Creatures, and is neer to, and as it were like unto his maker. The understanding abstracts things from their matter, and without considerations of matter, without quantity, without figure, knoweth things, under∣sands things freed from their matter; it is almost capable of infi∣••iteness, it reflects back upon its self, and knoweth it self, and under∣standeth that it doth understand, and because of that it hath an un∣atiable desire of the knowledge of eternity and blessedness. It per∣••orms its functions without all corporeal instruments; yet it hath ••eed of the Phantasie as its object to understand, and the Imagina∣tion supplies the mind with intelligible matter; And therefore al∣though it have not its seat in the brain, as in its organ by it self; yet because it worketh by the help of the Phantasie, and it behoveth the understanding to watch the Imagination, by accident and by the consequence its seat is appointed, where the imagination is, na∣mely the brain.

The reasonable soul comprehends two faculties, * 1.131 the Intellect whereby we apprehend things, and the Will whereby we are carried to chose things which we understand under the notion of good; And things, as they are beings, we know them; and as they are good, we desire them.

CHAP. XV. Of the desire and moving faculty.

BEsides the knowing faculty, * 1.132 there is given to man an appetite and force of moving; The Object of mans appetite is good, whether it be really so, or seemingly so. The appetite is two-fold, sensitive and rational: sensitive is that which desires that which seems good to the senses, rational is that which desires that good, that seems so to reason, and the motions of the sensitive faculty are often resi∣sted by the motions of the rational faculty, and there ariseth strife & discord betwixt the sensitive & rational faculty. Out of the appetite, as its actions, arise the affections and passions of the mind, as we call them.

Voluntary Animal motion follows the desire, * 1.133 for after that an ex∣ternal object is brought by the external senses, and common sense to the Phantasie, it is known as profitable, and acceptable, or as hurt∣full,

displeasing. Love, or hatred followeth this knowledge, or th•• desire of what is pleasing, and flight of what is displeasing. Motio•• presently follows the desire in brute beasts, but in man there is t•••• Judgment of the intellective faculty, which values what is truly go•• and what hurtfull. * 1.134 Then the motive faculty follows that motio•• which is commanded by the rational or sensitive faculty, as the o•• or the other over-ruleth, by the contraction of the muscles the ad•• quate Instruments of motion, which draw the tendons, these t•• bones, and they being moved, the members and whole body is ca•• ried from place to place, either to accept of what is grateful, or to re∣sist and fly from what is hurtful.

But although a muscle be the adaequate instrument of motion yet the chiefest part of it consists of fibers or smal strings, * 1.135 which be∣ing contracted, the muscle is contracted and motion performed Although their are four different motions of the muscles, while•• they are contracted, or extended, or moved transverse, or remai•• streight, as Galen says in his first Book of the motion of muscles an•• eighth Chapter, or as others explain it, contraction, conservation o•• contraction or tonick motion, relaxation, and perseveration of re∣laxation: yet contraction only, to which tonick motion belongs, is the proper action of the muscles; but extension which is a passion rather then an action, is not the immediate cause of motion; for whilst a muscle contracted by its opposite muscle is extended, it suf∣fers, it doth not act.

Notes

• * 1.1

  The name of Physick.
• * 1.2

  The Defi∣nition of Physick.
• * 1.3

  The Genus of Physick.
• * 1.4

  The Subject of Physick.
• * 1.5

  The End of Physick.
• * 1.6

  The Excel∣lency of Physick.
• * 1.7

  The divisi∣on and parts of Physick.
• * 1.8

  Physiologie
• * 1.9

  Pathologie
• * 1.10

  Of signs of sickness and health.
• * 1.11

  Of pre∣servation of health.
• * 1.12

  Of curing diseases.
• * 1.13

  What Phy∣siologie handles. Of things called Na∣turals.
• * 1.14

  The defin••∣tion of health.
• * 1.15

  The Subject of health.
• * 1.16

  The effici∣ent cause of health.
• * 1.17

  The defini∣tion of simi∣lar and dis∣similar parts.
• * 1.18

  Of a Dissi∣milar. Whether a similar part be opposite to an orga∣nick.
• * 1.19

  The consti∣tution of si∣milar parts milar parts
• * 1.20

  Occult qualities.
• * 1.21

  The consti∣tution of dissimilar parts.
• * 1.22

  The lati∣tude of health.
• * 1.23

  Whether there be a Neutral disposition.
• * 1.24

  What a Tempera∣ment is.
• * 1.25

  A Tempe∣rament of a mixt body two-fold.
• * 1.26

  To weight.
• * 1.27

  To Justice.
• * 1.28

  Temper te to Justice two-sold. Simple.
• * 1.29

  Compound. The latitu∣de of Tem∣perament.
• * 1.30

  How many wayes any thing is said to be hot, moist cold, and dry.
• * 1.31

  In man there is a twofold Tempera∣ment.
• * 1.32

  Tempe∣rament, In∣nate, In∣fluent.
• * 1.33

  The Tem∣perament of a man, of what sort it is.
• * 1.34

  The diffe∣rences of the Tempe∣raments of man.
• * 1.35

  Sanguine, Cholerick, Phlegma∣tick, Me∣lancholy.
• * 1.36

  Occult qualities.
• * 1.37

  The opi∣nions of the Astro∣logers.
• * 1.38

  The Tem∣perament of the whole wherein it depends.
• * 1.39

  The Tem∣perament of the parts of the body. The Hot Parts.
• * 1.40

  Cold.
• * 1.41

  Moist.
• * 1.42

  Dry.
• * 1.43

  The Tem∣perament of Sex.
• * 1.44

  The Tem∣perament of ages.
• * 1.45

  Innate heat.
• * 1.46

  The In∣nate heat.
• * 1.47

  Whereof the Innate heat con∣sists.
• * 1.48

  Of the original and nature of the In∣nate heat.
• * 1.49

  The sub∣sect of the Innate heat.
• * 1.50

  The use of the Innate heat.
• * 1.51

  The In∣nate soul is not a soul.
• * 1.52

  The chan∣ging of the innate heat
• * 1.53

  Influent Spirits.
• * 1.54

  What the influent spirit is.
• * 1.55

  The Use of Spirits.
• * 1.56

  Spirits are not the Ve∣hicle of the faculties.
• * 1.57

  Spirits how many forts.
• * 1.58

  The natu∣ral Spirit.
• * 1.59

  Its use.
• * 1.60

  The Vital Spirits whence ge∣nerated.
• * 1.61

  Their Uses
• * 1.62

  The Ani∣mal Spir••t.
• * 1.63

  Where and whence ge∣nerated.
• * 1.64

  Its Uses.
• * 1.65

  The natu∣ral consti∣tution of the Orga∣nick parts.
• * 1.66

  Their Number.
• * 1.67

  Magni∣rude.
• * 1.68

  Confor∣mation.
• * 1.69

  Site and connexi∣on.
• * 1.70

  Unity.
• * 1.71

  The actions and differ∣ences of the faculties of the mind.
• * 1.72

  The prin∣cipal natu∣ral facul∣ties.
• * 1.73

  Nutri∣tion, or al∣teration.
• * 1.74

  Augmen∣tation.
• * 1.75

  Genera∣tion.
• * 1.76

  The ser∣vile facul∣ties, Attra∣ction, Re∣tention, Concocti∣on, Expul∣sion.
• * 1.77

  One Con∣coction is publick, another pri∣vate.
• * 1.78

  The first Concoction is made in the Sto∣mack.
• * 1.79

  Appetite two-fold. Natural. Animal.
• * 1.80

  The first preparation of meat. in the mouth.
• * 1.81

  The Chyle.
• * 1.82

  The excre∣ment of the first con∣coction twofold: thick.
• * 1.83

  Watery.
• * 1.84

  The second concoction in the Liver.
• * 1.85

  The use of the Spleen.
• * 1.86

  The excre∣ments of the second concoction. Yellow cho∣ler.
• * 1.87

  Urine.
• * 1.88

  Urine con∣sists of three things.
• * 1.89

  The parts of the masse of blood.
• * 1.90

  The third concoction.
• * 1.91

  Four se∣condary hu∣mors.
• * 1.92

  The first In nomi∣nate.
• * 1.93

  The second Dew.
• * 1.94

  The third Glue. The fourth is cambium or ex∣change. The excre∣ments of the third concoction two-fold; thick, thin.
• * 1.95

  Augmen∣tation.
• * 1.96

  Nutrition and Aug∣mentation how they differ.
• * 1.97

  The gene∣rative power.
• * 1.98

  The distin∣ction of Sexes. The instru∣ments of generation.
• * 1.99

  The Prin∣ciples of generation. Seed.
• * 1.100

  Blood.
• * 1.101

  Menstru∣ous blood.
• * 1.102

  The forma∣tion of the young.
• * 1.103

  The Alte∣rative. The For∣mative.
• * 1.104

  Concepti∣on.
• * 1.105

  The order of frame∣ing. Firs the membrances, whereof are framed two. Chorion, Amnios. The Secon∣dine. The Sper∣matick parts are described together. Theumbili∣sall vessels. The Veins belonging to the Na∣vel. Two Artc∣ries. Urachus. The time of formati∣on.
• * 1.106

  Of adorn∣ing.
• * 1.107

  The time of motion.
• * 1.108

  The time of birth.
• * 1.109

  The time of legiti∣mate birth.
• * 1.110

  The Vital faculty dif∣fers from the other faculries.
• * 1.111

  Its actions are three.
• * 1.112

  Generati∣on of Vital Spirits. A Pulse. Its defi∣nition. Of Dila∣ting. Of Contra∣cting.
• * 1.113

  The Irasci∣ble faculty.
• * 1.114

  Breathing.
• * 1.115

  The motion fo the Lungs.
• * 1.116

  A two-fold motion of respirati∣on. Inspira∣tion, Ex••••i∣ration.
• * 1.117

  The Ani∣mal facul∣ty.
• * 1.118

  The exter∣nal senses are five.
• * 1.119

  The five external senses. Seeing.
• * 1.120

  Hearing.
• * 1.121

  Smelling.
• * 1.122

  Tasting.
• * 1.123

  Feeling.
• * 1.124

  The Inter∣nal Senses are three.
• * 1.125

  The com∣mon sense.
• * 1.126

  The Phan∣tasie.
• * 1.127

  The Me∣mory.
• * 1.128

  Remini∣scence.
• * 1.129

  The af∣fections of the senses are two. Sleep.
• * 1.130

  Watching.
• * 1.131

  The Under∣standing. The Will.
• * 1.132

  Appetite two-fold, sensitive; rational.
• * 1.133

  Voluntary motion.
• * 1.134

  The motive faculty.
• * 1.135

  The In∣strument of motion.