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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91851	The universal body of physick in five books; comprehending the several treatises of nature, of diseases and their causes, of symptomes, of the preservation of health, and of cures. Written in Latine by that famous and learned doctor Laz. Riverius, counsellour and physician to the present King of France, and professor in the Vniversity of Montpelier. Exactly translated into English by VVilliam Carr practitioner in physick.; Institutiones medicae. English	Rivière, Lazare, 1589-1655.; Carr, William.	1657 (1657)	Wing R1567A; ESTC R230160	400,707	430

Temperaments in the third of Humors in the fourth of Spirits and natural Heat in the fifth of the parts in the sixth of the faculties and Functions in the seventh of the generation of Man The first sensible principles which are the foundation of the fabrick of Mans body are the first elements of all things from the various permistion of which there results a various temper various Humors have a dependence upon the temper upon the Humors Spirits which preserve and make vigorous the natural Heat To the Humors Spirits and natural Heat all the parts owe their production and sustenance all which cannot be effected without the help of the Soul which being richly furnished with faculties compleates all these operations and is the first mover in the conservation and primary generation of the whole Man And this is the order which Physiology observes in delivering the instructions of natural things which is meerly compositive proceeding punctually from the first principles to their productions till it hath fully represented the perfect and absolute artifice of Nature The First Section of the first Book of Elements The First CHAPTER Of the Nature of Elements Elements are Simple bodies out of which all others are compounded and into which they are at last resolved ELements are called simple bodies because they are not compounded of other bodies of a divers species but only of Matter and Form which are the first principles of all things yet are not bodies The Elements therefore are the first Simple bodies and the ingredients to the composition of all others for it is beyond the reach of knowledg to find a body perfectly mixt which comprehends not in it self the substance of the four Elements which is evidently visible in our bodies which are compounded of four Humors of strait affinity to the nature of the four Elements but this is more clearly manifested from the dissolution of mixt bodies which thereupon flow again into Elements as it is asserted in the definition for example in the combustion of Wood part thereof is converted into Aire as it appeareth by smoak which abundantly streaming from it is changed into aire part alters into water sweating out at both ends part into earth by ashes which are of a terrene Nature lastly part thereof is transmuted into fire as it is apparently demonstrated by the coals and flame But though many bodies in their corruption have not straightway an immediate transition into Elements but by a kind of vicissitude invest themselves in other substances yet they at length in their ultimate resolution retire into those Elements out of which they were conflated as it appears in our Food which in Mans body first is changed into Chyle then into blood and next into the substance of the body which after Death is resolved into Elements but part of this aliment degenerates into excrements which in their dregs partly represent Earth partly Water in Sweat and Urine partly Fire and Aire in Steams which insensibly leave the body being habitually disposed to such transpiration CHAP. II. Of the Number of Elements The Elements are four Earth Water Aire and Fire SOme of the ancient Philosophers held the Elements to be infinite whom Aristotle in his First Book of the Heavens convinceth others contracted the Elements into one only whom Hipocrates in his Book of Humane Nature confutes by the force of this indissoluble Argument If saith he man were constituted by one Element he would not be sensible of any pain The reason which confirms this consequence is this because what ever Sympathize in pain partake of the same sense and are alterable but contrariety is the cause of every alteration if therefore there were but one Element there could not exist any contrariety because nothing is contrary to it self and whatsoever suffers the passion thereof proceeds from another thing But the cause why we precisely oblige our selves to four Elements appears by the first qualities which being four are very distinct one from another to wit Calidity Frigidity Humidity and Siccity which being accidents it is necessary every of them should have its particular distinct and separate subject Nor can it be conclusively objected that there are but two Elements because calidity with siccity and frigidity with humidity are coupled together in one and the same body For if from hence we gather that there are two Elements Calidity being linck'd with Humidity and Frigidity with Siccity we may gather that there are two more besides the probation of four Elements is sensibly confirmed by the dissolution of mixt bodies which are resolved into those four first bodies according to the assertion of the preceedent Chapter CHAP. III. Of the Qualities of the Elements The Qualities of the Elements are first and second The First Qualities are those which are primarily in the Elements and upon which the others have a dependence And they are Active or Passive The Active are those which have chief efficacy in the mutual alteration of the Elements and in the constitution of mixture THese are not nominated Active simply and absolutely as some were of opinion because they only act the rest being purely passive but this distinction is caused only by Comparison because the Action of them is more efficacious than of those others which are termed Passive for that they are more Passive than Active though they be not wholly destitute of action for Humidity acts upon Siccity Siccity upon Humidity And these Actives are Calidity and Siccity Calidity is the first Active Quality the effect of which is the congregating of things Homogeneous and dissipating of Heterogeneous as Aristotle in his second Book of generation Logicians terme those things Homogeneous which partake of the same nature and species Heterogeneous which are of diverse Species which understanding closeth not with this discourse for Heat in the generation of a mixt body doth not only congregate things Homogeneous but Heterogeneous also viz. moist with dry which differ in Species So also different Aliments in the ventricle are congregated by Heat and chylifyed We must then here understand by things Homogeneous those which bear such a relation of similitude to one another that they may be convenient to constitute the nature of one thing and to be converted into it So moist and dry by reason of their unition in generation of a mixt body are called Homogeneous so in concoction Aliments distinct in their Species are Homogencous whereof that part which cannot aptly be reduced to Chyle as the excrements are only Heterogeneous and therefore segregated And there are other proprieties of heat viz. Resolution Operation Incision Maturation and Attenuation Nature is infinitely stored with examples of these proprieties but they are more apparent in the matter of Medicaments which by the vertue of them are very efficacious Frigidity is a first active quality which musters together things Homogeneous and Heterogeneous So water with water wax with wax and any other thing adhering or incident to them as Straws Stone

difficult wholly to expel the morbifick cause The subject Those persons who have a good constitution of body and are once recovered of a disease never suffer relapse but persons of a bad constitution often fall into it For in those the strength of the parts easily dissolves the morbifick cause but in these weak nature doth imperfectly expel the humor Helpful and hurtful Those that cannot regain perfect health being helped but by few things and hurt by many are in danger of a relapse For this signifies that the reliques of the morbifick cause do lurk in the body whence proceed relapses Effects If the actions excrements and qualities of persons recovering differ much from the natural constitution and return not to their former condition a relapse is to be feated in those whose feavers cease without the signes of concoction a recidivation is to be feared Hipp. 2. prog The noxious humors cannot be conveniently expelled unless they be first concocted and therefore although the feaver cease if the signes of crudity appear they shew that the morbifick matter is still retained within and will cause a relapse If after the Crisis is made the patient for a long time voyd thin water and very little coloured t is a signe of a relapse For it shews a weakness of nature which doth not perfect its concoction duly and in order whence arise new and fresh excrements by which we may expect a relapse THE FOURTH BOOK OF Physical Institutions WHICH IS THE HYGIASTICK PART OR TREATISE OF THE CONSERVATION OF HEALTH The Proem THe end of Physick is twofold viz. the conservation of health which is already enjoyed and recovery of that which is lost In the Hygiastick part is handled the former the latter in the Therapeutical That which contains the conservation of present health consists in the administration of six things not natural Those are Aire meat and drink motion and rest sleeping and waking excretions and retentions and the passions of the mind They are called not natural as being between natural and preternatural For those things are properly and absolutely natural which are ingredients to the constitution of a living body and are treated of in Physiology but these are said to be not natural because the right and true use of them preserves the health and then they are referred to natural causes but the preposterous and unlawful use of them produces diseases and then they are preternatural and the causes of almost all diseases as is declared in Pathology But there are some of them that are contained in the rank of things truly natural as motion of the body passions of the mind as the functions do proceed from their faculties but being considered as the use of them affects the body they are called not natural They are also said to be necessary because we cannot want nor be without their efficacy but they do continually and necessarily affect our bodies It may be objected that there are many other things that do alter our bodies which for this cause are to be numbred among those things which are not natural as the heaven water fire earth and the countrey or place of abode and therefore their number must be multiplied I answer That the heaven fire earth and countrey are reduced to aire because they act not on us but by the mediation of air water may be referred to drink if it be assumed but if it be applied as in a bath and lotions we deny it to be a necessary for that we may easily want it and therefore it is to be rased out of the catalogue of things not natural Therefore all this book shall treat wholly of the explication of the six things not natural wherein shall be shewn how to make use of them for the conservation of health and to defend the body as long as may be against the assaults of diseases we will begin with meat and drink because they are of most consequence and therein are most things do offer themselves to consideration CHAP. I. Of meat drink or of the matter of our nourishment NOurishment is that which being changed by the natural heat may be converted into the substance of our bodies and nourish it It differs from a medicine in this that a medicine is defined by Galen 1. simpl to be a thing that cannot alter the substance of our body nor as such be changed into it Yet there is a certain medium between these two partaking of both natures which may both nourish and alter and it is called a medicinal nourishment But there are several sorts of nourishments which are taken out of several things all which things notwithstanding are contained under the several sorts of plants and animals All sublunary things which are used in Physick are comprehended under a threefold head as plants animals and minerals Now every mixt thing endued with a nourishing faculty must of necessity have had life whereby minerals are excluded out of the number of things that nourish In the use of them are to be considered the substance quantity quality order time and hour of taking them the preparation custom delectation age and time of the year Of which we shall treat severally and as a consequence relate the qualities and faculties of those meats and sawces which are chief and most in use and at length discourse the use and substance of things potable CHAP. II. Of the substance of aliments BY the substance of the nourishments we understand the form and matter whereof they are composed Under the word form we comprehend that propriety of the whole substance by which the nourishment is made fit to be converted into the substance of our bodies Whence it is vulgarly said that the meat doth nourish us by reason of the likeness of substance it hath with our bodies Hence meats are said to be of good or evil juyce much or little nourishing according to the analogy which they hold with the substance of our bodies or according to their purity or mixt composure of the heterogeneous parts To the matter hardness softness thinness thickness heaviness lightness crassity tenuity clamminess and friability are related which although they be contained in the rank of second qualities yet because they are inherent to the matter and are therefore called material qualities as proceeding from the various mixture of moisture with driness they are referred to substance or mood of substance Therefore as to the substance those are said to be good and wholesome nourishments which beget good and wholesome juyce and few excrements and which are of a midling substance as being neither over hard thick or close nor oversoft thin or fine Of which sort is bread made of the purest flour of wheat new well baked and leavened mutton kids flesh veal capons hens pullets chickens partridges and other mountain birds and other things which shall be more copiously reckoned up hereafter Meats of evil juyce hard to be concocted of bad nourishment and begetting many excrements are

heat is immediately suffocated as appears in Suspension But this native heat being weak in most parts of our body and so easily obnoxious to extinction Nature hath so provided that by the continual influence of heat it may be nourished and sustained Hence Physicians divide Heat into two parts viz. implanted and adventitious The adventitious flows in from the two fountains of heat viz. the Heart and Liver in company of the spirits and blood A COROLLARY LEarned Fernelius was so transported in admiration of the noble effects of this native heat that he was of opinion that it was to be struck out of the number of Elementary qualities as being of a higher extract and wholly divine and heavenly which lest he should seem an indeliberate babler he endevours to evince by the following reasons First All action depends upon a predominant quality but there are in Nature examples of many Plants as Poppy Hemlock Mandrakes and of Animals as the Salamander which is thought to be cold in the fourth degree yet they live and heat is the cause of life it is therefore necessary to constitute another heat differing from the Elementary which in them is very weak by the help of which they live and exercise their actions Secondly If Elementary heat caused life Brimstone Arsenick and such like things which are intensely hot would chiefly live but they live not because they are destitute of this celestial and vivifying heat so cadaverous reliques retain Elementary heat yet live not Thirdly If our heat were Elementary it would admit of no contrary Elementary heat as that of a Feaver which most of all dissolves it Fourthly Fernelius grounds this assertion upon the authority of Aristotle Book 2. of the Gener. of Anim. Chap. 3. where he affirms That native heat is not of an igneous but some more divine nature correspondent in proportion to the Element of the Stars But though this opinion is grounded upon the invention of a most ingenious and excellent Artist we cannot betray our reason to it by a quiet assent for the species of the qualities of our bodies are not without the command of necessity to be multiplyed our judgement therefore is that native heat is wholly of an Elementary nature as we shall prove by the following arguments First Celestial bodies have not the first qualities for then they would be corruptible for all corruption depends upon the qualities so the Philosophers prove the Heavens incorruptible because they have no qualities So they argue the Sun to have no heat in it but to produce it in these inferiour bodies energetically and virtually viz. by motion light and influence Secondly If native heat were celestial it would abhor a contrary according to the sense of Fernelius himself But Elementary cold hath a contrary for the extremity of cold sometimes causeth death by the extinction of native heat therefore it is not celestial Thirdly If it were celestial it would want no fuel to prey on and if it wanted it could not be proportioned to it in our body for Celestial cannot be nourished by Elementary To this is opposed That this heat though it be celestial is by a familiarity with elementary heats changed as it were into elementary or at least models it self into an elementary fashion which seems not satisfactory because celestials receive the impress of no passion from elementaries it is not possible their nature should be so inverted as to savour of the conditions of things elementary Fourthly Native heat derives its original from seed and seed from blood and spirits which are also the production of blood but the blood is elementary therefore by consequence native heat The Arguments of Fernelius though they represent some truth yet may be easily thus resolved by us To the first I answer That heat in a living body is twofold one as the body is mixt the other as it is living as mixt it hath the foure first qualities tempered and so only potential heat mixt bodies inanimate affecting not the touch with heat as living it hath actual heat by the help of which it exercises the functions of life and this heat though it be no ingredient of mixtion and though its operations are performed in a different manner from the operations of mixt heat yet it is not distinguished from it specifically but onely numerically as if Pepper be heated in the fire that acquired actual heat differs from the heat produced by mixtion yet both are elementary To the second I reply That Brimstone Arsenick and such like live not through the defect of a soul which is the true and principal Author of life whereof heat is but onely the instrument but the instrumental cause acts nothing of it self but at the command of the principal though that heat proceeding from mixtion as before is said concurs not to the operations of life but onely the living heat of which they are destitute So dead carcasses have neither soul nor that actual heat so bodies just expired retain that heat for some time yet live not wanting a soul So seed is largely fraught with that native heat though it live not through defect of a soul though our learned Neoterikes judge it to be animate which discourse shall be referred to its proper place To the third I answer That feaverish heat is contrary to the native as it is more intense for an intense degree of the same quality in comparison with a more remiss is accounted contrary because it effects its destruction by raising it to intensity Besides feaverish heat is contrary to native by reason of the passive quality attending it for feaverish heat is dry native moist Lastly we shall thus disoblige our selves from the duty we owe to Aristotle's authority that he referred to the effects not the nature of native heat But the effects of this heat are almost divine the honour of which is rather to be conferred upon the soul and its faculties though the heat of our fire being temper'd according to Art produceth admirable effects in Chymistry And so even in our Culinary fire as in Aegypt according to the report of Scaliger Eggs are wont to be excluded in some Furnaces so artificially built that the heat of the fire may be in them so temperate that it may be fit to effect generation The fifth Section of Physiology Of the Parts CHAP. I. Of the Nature of the Parts A Part is a body cohering to the whole Mass and participating of life and fit for its functions and offices THIS definition of a Part being the most ingenious invention of Fernelius was afterwards ratified by the consent of most learned men For he considers a Part as it is related to Medicine viz. as it is capable of health or disease and in his opinion all those deserve not the name of Parts which though they concur to constitute the body yet they cannot sympathize in a Disease Therefore the Humors and Spirits have no share in this definition because they

is cooled and the Feaver extinguished and that many by loosnesse and sweating have been clearly restored to health But this evacuation to swouning in our time is little in use and by the vulgar blemished by the name of rashnesse And therefore it is best to stop and to draw as much bloud as would bring the patient to swoun at two or three times without any fear of swouning and lesse hurt to the natural strength Causes also external and internal coindicate the quantity of bleeding The internal causes are the temperament habit and age A hot and moist temper endures more plentifull bleeding then a cold and dry An extenuated soft and slender habit of the body cannot endure a great evacuation of bloud but on the contrary a fleshy thick and firm A very fat habit of body very hardly sustains bleeding Though such a habit be not subject to dissolve yet because it hath narrow and slender vens which when they are emptied the fat easily straightens there is danger lest it extinguish the natural heat and therefore is prejudiced by bleeding A youthful age endures more bleeding then childehood or old age The external causes are the Countrey season posture of the heavens vacuation suppressed or else immoderate custome of diet manner of living or evacuating In a hot and dry Countrey men must bleed lesse Because such a Countrey consumes much of the natural heat bloud and spirits whence the strength is consumed and lesse quantity of bloud is left in the veins A cold and moist countrey endures more bleeding lesse that which is most cold but a temperate Countrey endures a larger then any A cold and moist temper of the air keeps in the humours and the natural heat and dissolves them not but in a very cold countrey the bloud being as it were congealed hardly gives way to evacuation then the internal parts if they remain destitute of their heat are in danger to be extinguished by the ambient cold As to the seasons of the year the Spring permits most bleeding next Autumn then Winter least of all Summer In the most hot and most cold posture of the heaven the bloud is to be sparingly let forth in a temperate more plentifully Any accustomed evacuation suppressed requires a larger emission of bloud A voluntary evacuation that takes not away the matter of the disease doth not exclude bleeding so the strength be not much impaired thereby but in respect of this the bloud is to be let out more sparingly and the evacuation to be suppressed if it will more impair the strength Spontaneous evacuation if it bring away the morbifick matter if it do ease the patient and is able to void as much as you require you must then leave it to nature if that be not able you shall vacuate so much bloud as that both evacuations joyned together may be able to do the work They that live frugally and sparingly either out of custome or by reason of some disease are more sparingly to be let bloud then those that live more intemperately Those that are accustomed to bleeding bear it with lesse danger then those who are not accustomed to it In such diseases as require bleeding there you must let bloud at the beginning The time of letting bloud is shewn by the presence of those Indicants that require such a remedy for in the beginning of a disease those Indicants do chiefly concur in respect of themselves and of the strength which then is more vigorous also because nature in the progresse of the disease being intent upon concoction and its contention with the disease is not to be called away from her work If the beginning of the disease be omitted or that then sufficient quantity of bloud hath not been taken away it is to be let forth at other times if the signs of fulnesse and crudity still appear and the strength can bear it and that other coindicants concur or at least hinder not Among those things which forbid bleeding at the beginning of a disease and at other times crudity of the stomack is not the least or the inconcoction of the meat in the first vessels This precept is propounded by Galen 9. Meth. c. 5. therefore unlesse the distemper of the bloud be very vehement bloud-letting is to be deferred till those humours be concocted lest being drawn to the liver they should beget obstructions and should do more harm then bloud-letting could do good In those diseases where there is either a certain remission or intermission Bloud-letting may be used either ie the remission or intermission In the fits and exasperations of Feavers there is the greatest conflict of nature with the disease at which time nothing is to be stir'd nor is the strength required for the conflict to be weakned by bleeding which is elegantly expressed by Celsus c. 10. l. 2. in these words If a vehement Feaver urge in the very vehemency thereof to let bloud is to kill the man When an affection urges vehemently a vein is to be opened at any hour but in those that intermit the fittest time to let bloud is the morning two or three hours after Sun-rising For then the meat eaten the day before is well concocted and the strength is more vigorous also in the morning the bloud is more full of power and is more thin and apt to flow CHAP. IV. Of Purgation PUrgation is an evacuation of the humours peccant in quality This definition is proposed by Galen Comm. in 2. Aph. sect 1. which that it may be rightly understood you must know that by vice of the quality is not meant a meer distemper for to that alteration only were sufficient but rather a Cacochymie or a redundancy of evil humours Of this sort are all excrementitious humours which being mixed with the bloud are contain'd in the veins or without them but those are of two sorts others natural others preternatural Natural are those which are generated according to nature as sweet flegm choler melancholy and the serous humour which if they are generated in due proportion and quantity need not any vacuation but if they abound in greater quantity are to be purged out but the excrementitious humours which are preternatural are those which are produced contrary to nature as yellow green eruginous glasteous and black choler as also sharp and salt flegm which humours when they ought by no means to be in the body the least quantity of them breeds a Cacochymia and indicates purgation if it cannot be removed by diet exercise and lighter labours But to every species of the peccant humour there ought to be corresponding a proper species of purging medicine And so for flegm medicines that purge flegm for choler medicines purging choler for melancholy things that purge melancholy for the serous humour things that purge aqueous and watry humours and for mixt humours mixt medicines are to be used Purgation is coindicated by the strength temperament habit age sex manner of living of the patient