is no election choyce or dignotion of one simple thing But there are no differences of Illumination nor Light nor of other thinges which wee haue rehearsed much lesse are there contrarieties For illumination doeth not truely differ from illumination nor Light from Light neyther is illumination contrary to illumination nor Light to Light but there are diuers differences of colours and one colour is contrary to another not those therfore but this to wit colour is the obiect of sight QVEST. XXXIII Whether Colour be Light BEcause Light as wel as Colour doth determine the Sight and hath in it selfe Of one faculty must there be one obiect a cause of visibility hence some thinking that there ought to be but one obiect of one knowing and discerning faculty haue esteemed Colour Light to be of the same Nature But this cannot bee for all Colour is not Light neither is all Light Colour whereas if they had beene of the same Nature they might haue beene conuerted reciprocally But they vrge thus Euery thing which is seene is colour but Light is seene therefore Light is colour I answere to bee seene may bee vnderstoode two wayes first commonly and improperly so as euery thing both colour and that which is proportionable thereunto is sayde to be seene And so Aristotle taketh it in the 2. Booke de anima and his Chapter de visu where in the beginning he sayeth That which is visible is colour and that which is without name as if he should say That which is proportionable vnto colour and after this manner Light is seene and yet is not therefore a colour because that on this manner many things may be seene which are not colour but onely proportionable vnto colour Secondly this word Seeing is taken properly and according to this acception nothing can be seene besides colours But they add yet further that the same effect belongeth to the same cause but whitenesse Obiection and light do performe the same effect for a white colour doeth dissipate the sight and weary the Eyes and the same effect doth the light worke wherefore light and a white colour doe not differ But we deny this argument For though there be great affinitie and likenesse between whitnesse and the light as also betwixt blacknesse and darkenesse yet no Identity nor vnity of the species or kind doth hence ensue for if the case were so two lucid bodyes would produce colours of two kinds in one and the same darke body because they can neuer shine equally and alike but to shine were to send forth a colour Againe when the light faileth that is when darknesse begins to come first a greene colour then a purple and so other intermixed colours must bee induced vppon the darke body till at length it attaine vnto the quite contrary colour to wit blackenesse euen as the light doth mediatly and by degrees degenerate into darkenesse But nothing can be more â—bsurd then this for wee see that a white colour remaineth white vntill the least part of it may bee seene yea it abideth white til it be so dark that we can see nothing all colours are taken away from our eyes Others with more shew of truth haue vndertaken to perswade that colour is Lumen or an That colour is an illumination illumination which opinion they strengthen with no small arguments First because when this illumination is absent colours cannot be present and againe at his arriuall or returne they are generated in the bodyes But this argument is of small force for Lumen or illumination doeth not generate colours in bodies neither when it departeth doeth it take them away but is onely the cause wherefore they are rather sensible when it is present and being absent they are not seene The reason is because without this splendour colours cannot mooue the tralucent bodie and so the night doth not take away the colour but the images of it which are as it were the deputies or instead of the colours but the reall colours which are by themselues visible doe remaine if not actually yet potentially Yet they vrge further that we see by experience that the cloudes by the diuers irtadiation or glittering of the Sunne sometime are of a white and sometime of a red colour as also is the Rainebow for which cause also we see the Sea sometime to waxe purple coloured sometime to become gray and a farre off to shew white and at hand blacke Finally the necks of Doues and the tayles of Peacocks doe wonderfully varry their colours by the diuers aspect of the Light But none of these are thus indeede and in trueth but doe so appeare by reason of the vehement splendor of the Sunne or of the leuity of the coloured bodie whereuppon the Sight is somewhat hindered that it cannot discenrne off and know the reall colours as they are Againe this hapneth not only from the direct or indirect irradiation of the Sunne but also from our beholding of the coloured thing from on the right hand or from on the left forward or backward For it is greatly to be respected whether the shadow of the coloured thing bee on our side or on the opposite and therfore according to the motion of the Peacocke so the colour of her trayne seemeth to be varried which thing Painters when they goe about to Limne any picture doe diligently obserue marking the place wherein the life is placed to wit in what part it doeth receiue the light Moreouer they consider the entraunce into the place where it is that they may resolue on what part they may best behould it well knowing that both our eye and the light should bee well disposed vnto the A good obseruation of Painters right perception and discerning of the reall colour For if a well painted picture be placed in an inconuenient place his forme will not appeare artificial but deformed and disordred not that it is so indeed but that it onely appeareth so by reason of the inconuenience of the place And thus also it is with the colours of Peacocks so that hence wee are taught that the illumination doeth not alter the colours but the disordered scituation of the coloured body and of him which beholdeth it are a great cause of the variation thereof QVEST. XXXIIII That the pure Elements are not coloured of themselues APerspicuum or Tralucent bodie being without all darknesse can neuer be so condensed that a colour should arise therefrom and therefore the simple Elements yea and the heauen it selfe haue absolutely no true colour for though the aire may be so condensed that it may degenerate into Water The pure Elements are not truly coloured yet it will neuer attaine vnto a colour no nor the earth it selfe nor yet that which is more condensed then the earth They therefore bee in an error which ascribe whitenesse vnto three Elements and blacknesse vnto the Earth Indeed perspicuitie and transparencie may be allowed to these three and a
mitigation it gathereth still to the center afterwarde nature hauing gotten the victory she driueth it as farre from her as is possible euen to the skin as we see it falleth out in Criticall sweats in the Meazels small Pocks and such like Now if the putred excrement haue no disposition to the Circūference in liuing bodies when the secret passages of the body are open the skin porous the faculties euery where at work how shal it passe that way after those passages and pores are falne the habit forsaken of the spirit the trāspirable wayes locked vp vnder the seale of death It seemeth therfore more reasonable to thinke that the matter of the haires which is added after death was a surplusage of the last concoction celebrated in the habit of the body and remaining in the extremities of the vessels which determine in the skin which being in that place intercepted by the extinction of naturall heate and hauing no spirits to guide it backward yet hauing before attained the perfection which the faculty could impart vnto it worketh it selfe a way through the skin But this knot will easily bee vntied if we consider that after death the Answere haires do not grow or encrease in any place of the body but onely in such as wherein there were haires standing in the time of life to the roots whereof as I saide before the heat proceeding from putrifaction is sufficient to driue though not any humor yet a vapor which may passe where the way was before thrilled and bored but cannot where the skinne was not notably perforated Againe there is a double limit beyond which the excrescence of the Haire dooth not proceede For if either the confluence of the vapour to those pores make a dampe as in processe of time it will or the putrifaction of the vapour grow to a Venom then the Haires cease to encrease but fall not so soon in dead carkasses as in liuing men because the aire exiccateth and drieth the skin wherein the roots are fastned but in those that are aliue whose skin is open they fall not vpon a dampe for there can be no such thing in a liuing body but vpon a confluence of a venemous vapor as we see in the French disease and the Leprosie And so much of the Haires Whether the Skin be the Organ or instrument of touching QVEST. II. THE Philosophers and Physitians striue about the instrument of The Peripatecians arguments touching Aristotle and Alexander call flesh sometimes the medium or meane through which wee feele sometimes the Organ or instrument of feeling it selfe but neuer the Skinne First because the Skin is of it selfe insensible and sensible only by reason of the flesh For the skinne of the head which is without flesh say they is insensible Secondly because flesh bared or exposed to the ayre is more paynfull then the skin Thirdly because there is a more exquisite and discerning sence in the flesh then in the skin For that Iewellers and Lapidaries doe more accurately discern the differences of roughnesse and smoothnes and such touchable qualities by the toung then by the hand and are able to distinguish betweene natural and fictitious precious Stones only by the touch of the tongue Lastly because it is a rule in An axiome Philosophy that the sensible subiect beeing placed immediately vppon the instrument of sense is not sensible but such sensible subiects placed immediatly vpon the skinne are felt therefore the skin is not the instrument of touching To these may be added the authority of Auicen who writeth that the skinne feeleth not Auicen Fen. 1. cap. Doctr. 4. cap. 1. equall bodies or obiects if it feeleth not equall obiects then is it not the proper organ or instrument of touching because euery instrument of sence which the Greciās cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehendes both extreme also middle obiects so the eie seeth both the extreme colours which are blacke and white and also al middle colours made of their mixture whether they contain lesse or more of either of the extreames On the other side the Physitians affirm The Physitians opinion Their arguments taken from the temper of the skin the skinne to bee the instrument of touching which will appeare to be the probable and likely opinion whether we consider the temper the structure or the scituation of the skin For the temper the skinne is the most temperate of all the partes in the very midst of the extreames and is as it were the canon or rule of them all and therefore can giue a more perfect iudgement of the tactible qualities Aristotle hath determined that euery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or instrument of sence should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. de Animal Why Iaundy eyes think all things yellow that is deuoyde of all qualities whereby that sence is affected So the Christaline humour which receiueth the Images and spectres of visible thinges is deuoide of all colours the yellow eyes of those that are full of the Iaundise imagine all things to be yellow If the tongue be moystned with choller all things though sweet haue a bitter tange in the nose there is no particular and peculiar sent no sound naturally residing in the eare right so the skin which hath no excesse of qualities is to bee esteemed the organ or instrument of touching If we consider the structure of the skinne there are moe nerues disseminated into it then into the flesh but the nerues are the common conuayers of all sensible spirits which they continually minister vnto the sences whereby their operations are perpetuated And for The structure of the skin The scituation of the skin the scituation of the skinne it is much more commodious then that of the flesh because it is nearer to the occursation or confluence of outward obiects because it is the limit and border as it were of all the parts The skin therefore is rather the instrument or organ of touching then the flesh As for the forenamed obiections of the Peripatecians they are easily Answers to the Peripatecians arguments The first answered for first we deny that the skin feeleth by helpe of the flesh I instance thus cut a nerue which endeth into the flesh presently the motion will cease but the sence of the skin will remaine but if a nerue be cut which passeth vnto the skin presently the sence it selfe will be abolished Againe true it is that flesh when it is bared is more sensible and The second painfull then the skinne but the reason of that is because it is looser and lesse accustomed to outward iniuries of the ayre or ought else whereas the skinne is so accustomed to the ayre that it feeleth it not So the teeth being vsually opposed to the ayre are not affected therewith but other bones if they be bared doe presently putrifie To proceed the tong hath a more exquisite apprehension of the coldnesse and inequality of precious stones
kinde of darknesse to the earth but no colour at all Notwithstanding they prooue that colours do agree vnto the Elements Obiection especially simple colours as white and blacke because they be simple and as a mixt bodie is made of the mixture of the Elements so say they from the mixtion of white and black mixt colours are generated And this is their argument That which agreeth to any thing by participation doth also agree to it by essence but both extreme colours and those which be intermixed do agree vnto mixt bodies by the participation of the Elements whence they conclude Resolution that it is necessary that simple colours that is white and blacke do essentially agree vnto the Elements To which we will answere by denying the maior proposition for many things do belong to a bodie by the participation of another which may not bee attributed to that body as it is absolutely considered So to the Elements which are here with vs very turbulent and confused many thinges doe agree which no man of vnderstanding dare assigne vnto the simple and sincere Elements As for example Our fire which is nothing else but a certain kindled and flaming smoke is coloured perspicuous and bright yet the elementary fire we imagine to be pure most subtle from which as from a Fountaine ours dooth flowe yet hath none of these grosse qualities which our fire hath For being exceeding subtle fine it hath no solid substance admixed with it and therfore is not affected with any colour neither is it lucid and transparant For colour consisteth in such a bodie as doth determine the sight but light doth not shine in a subtile and thin body but in a dense or thicke body we grant therefore for the present that in mixt bodies colours do result or arise out of the concursion of the Elements yet it doth not thence follow that elements being pure and not defiled with the staine of other compounded matters should be tainted with such colours as are saide to How the Elements generate colours be in the extremities of bodies as accidents are in the subiects because the second qualities arise from the first which to ascribe to these simple bodies wer very eroneous Wherfore the Elements do not primarily generate colours in mixt bodies but secondarily that is not as they reteine their proper Nature but as they lay it aside and so do conspire into the nature of the mixt bodie For the Elements cannot concurre in one and so make a mixt body vnlesse they suffer an alteration both according to their substance and according to their quality so they do as it were put off their proper being or essence that by this mutuall embracing and coniunction they may produce a compound body If therefore they neither reteine their substance nor their first qualities which the ancients esteemed as their essential forms how should they reserue entire to themselues those colours which are their second qualities that the colour of the mixt bodie should proceede from a confluence of the colours of the simple Elements wherefore colours do belong to mixt bodies primarily and by themselues that is essentially and not by participation and so we will passe by this argument not medling with the sophistry of their Sylogisme which euery one that runneth may perceiue QVEST. XXXVI Of the generation of Colours and of their forme WEe haue determined already that true colours are produced from the Elements mixt among themselues and not from their first qualities to wit the The originall of Colours heate cold humidity and siccity as some haue thought though indeed almost all second qualities do consist of these but colours doe arise from the essentiall forme of the Elements from which forme as it were a proper accident they are deriued that is colour dooth arise out of the perspicuity and opacitie of the elements proportioned together For three of the Elements be perspicuous the Fire the Aire and the Water yet so that the Fire is more transparant then the Aire and the Aire then Water onely the Earth is darke when therfore the Earth is mingled with the three other it doth determine their perspicuity and so induceth a colour into the mixt body for their transparency and perspicuity is condensed and made more crasse and thicke so that they cease to be tralucent and do determine the sight and then colour necessarily That which determines the sight is coloured followeth For to terminate the sight in his superficies is to be coloured because nothing can determine the sight but by some colour A colour therefore ariseth from the condensation of a transparant bodie by that which is darke in the mistion of the Elements for when the transparant body by reason of the darke body ceaseth to be transparant it becommeth coloured and in his superficies doth mooue the sight Colour is generated of the mistion of the darke bodie Hence appeareth their errour who suppose a double nature of colour is signified in that definition which we haue giuen seeing Aristotle cals it The extremity or outside of the transparant body for the extremity of the tralucent body is not a color but that which like an accident doth inhere in the extremity or superficies or if you will the extreame outside of the perspicuum or splendent bodie is not the cause of the colour but the colour produced from elswhere doth by his adumbration or circumscription determine the transparant body For the perspicuum or transparant body is that which by reason of the tenuitie VVhat perspicuum is of his parts doth transmit the light and so appear yet doth not determine the sight where therefore the Sight is determined there the perspicuum must end for except it were so the sight would yet proceede further beyond it but the Sight is terminated onely by colour and therefore colour is rightly called the tearme or bond and extreamitie of the Perspicuum Many are of opinion that there be no colours in the darke but onely a kinde of faculty Of the Forme of Colours and beginning where of colours do arise as it were out of a matter illustrated by illumination which serueth in steade of the forme Of which Sect Epicurus was as Lucretius sayth Praterea quoniam nequeunt sine luce colores Esse nisi in luce existunt primor dia rerum Scire licet quo sunt quaeuis velata colore Qualis enim coecis poterit color esse tenebris Lumine qui mutatur in ipso propterea quod Recta out obliqua percussus Luce refulget Againe because no Colour can without the Light appeare VVho shall discerne what coloured maskes the Elements do weare Vnlesse the Light do vnto him their seuerall hewes bewray And what man can the colours blaze which in blinde darkenesse stay Because in Light all colours change and shine as they are smit With the Oblique or direct Rayes which from the Light do flit And hee maintaineth his
opinion by this that as the coloured bodie is illuminated eyther rightly or obliquely euen so are the colours thereof changed But hauing disputed this before I now passe it ouer so that it remaineth that we demonstrate and shew that the The Epicures reasons that Light is the forme of Colours Lumen or splendencie cannot be the forme of a colour But first let vs heare the Argument which the Epicures bring in defence of their opinion They say therefore that Seeing the Faculty of Seeing is one and simple therefore all thinges which are iudged there by properlie and by themselues ought to bee referred vnto One primarie genus and beecause Light cannot bee reduced vnto colour it is necessary that colour be reduced vnto light But this reason is so absurd that it seemeth not worthy the time and labour of confutation especially because it no whit aduanceth the certainty of that which is in controuersie For they were to conclude that lumen was the forme of colours yet neuerthelesse their argument will not stand for we graunt indeede that that which is seene ought properly and by it selfe to be reduced vnto one genus or head because the faculty iudging of them is one as we haue proued before but wee denie that illumination can properly be seene or that colour may be referred there-vnto Haue we not conuinced by that which All the Obiects of Sight ought to bee reduced to one head goeth before that whatsoeuer is seene by it selfe is a colour Are not light and translucencie perceiued improperly to wit onely as they are proportioned vnto a colour as wee haue proued sufficiently And haue we not demonstrated that neither light nor splendēcie can be a colour How then shall colour bee brought vnto the nature of light Yea I maintaine the contrary to wit that illumination may and ought to bee reduced vnto colour The light is referred to the colour because it becommeth visible no other way then as it obtayneth some proportion with colour But in the meane time some doe obiect that Colour is said to be actually the extremitie of the transparant body that is not of the transparant body as it is transparant but as it is an illuminated transparant body because without light both the colour and transparant body are only in potentia and possibility Seeing therefore that the light doth enduce an actuall being vpon the colour it will follow that light is the forme of colour because the act of a thing is the forme of it How that of Aristotle namely that colour is the extremity of the transparant body is to be vnderstoode wee haue shewed before but where it is said that light doth actuate colour I answere that light doth not actuate the colour as it is considered in it owne Light is not the forme Nature as a colour for a colour remaineth a colour euen in the darke it is true indeede that it maketh the colour actually visible neither doe we denie it but if it were the forme of the colour it shoulde not onely make it visible but what Effence so euer colour hath it should of necessity haue receiued it from the light but we haue taught already that the whole Essence of colour proceedeth from the foure Elements Moreouer it cannot be that this Light should be the forme of colours First because the forme ioyned with the matter doe constitute one compounded body but light and The reason thereof colours are in diuers subiects Againe who euer said that one accident was the forme of another but light though it be something more then a meere accident yet it sauours most of an Accident and therefore cannot be the forme of a colour Lastly if Illumination were the forme of colour then colours should not differ in Specie for whether the light be strong or remisse whether it be direct or refract and broken it is alwayes of the same Species but we see that colours be not onely diuers but also contrary therefore light cannot be the forme of colours But the Epicures would make vs beleeue that this variety of colours proceedeth from their different originals and beginnings which they esteeme to be their matter Surely an opinion vnbeseeming one which carieth but the name of a Philosopher for can you take All difference is taken from the forme the differences of things from their matter Know you not that the specificall difference of things doth flow from the forme Is it any matter which distinguisheth a man from a beast No but the vnderstanding or reason Now reason is the forme of a man not his matter And this wee may learne by mechanicall Arts for the same workman out of the same matter doth forme both an Altar and an Image and these differ one from the other not because they consist of a diuers matter but because a diuers forme is giuen to either of them To these we will add that Colours are another thing then the light For colours work vpon the light touching the illuminated aire as may appeare in a Looking-glasse receyuing colour brought vnto it through enlightned aire so also the greennesse of Trees and Medowes doth appeare in such bodies as are opposite vnto them which could not be except How a glasse receiueth Images the colour should worke vpon the Light but who euer saide that the things formed did worke vpon the Forme QVEST. XXXVI Of the Medium or Meane of the Sight NO man euer doubted whether the Sight stoode neede of a Meane but all rest vpon experience which no man well in his wits will contradict For A visible Object imposed to the Eyes is not seene if you lay any colour vpon the Eye it will not bee perceiued and if that saying of Aristotle be true in any Sense it is especially true in this Sense of Sight to wit that the sensible thing being laide vpon the Sense doth make no Sensation Therefore wee ought not to doubt that the Sight hath The reasons why it needeth a Medium neede of a Medium especially being here-vnto perswaded by reasons besides experience For Sight is a spirituall Sense and therefore cannot perceiue materiall things as they are materiall but it discerneth their species receiued in the Meane and how could materiall things send forth these species if there were no meane betweene the Obiect and the Organ I say if there were not a Medium which might draw out and receiue the species or formes It remaineth therefore that we make inquiry what that is which is a competent medium in the Sense of Seeing First it cannot be a body for euery bodye is either Simple or No bodi◠is the Meane of Sighr Neither compound Compound A compound body it cannot be because all compound bodies bee coloured and by consequent are an Obiect and not a Meane neither can any of the simple bodies be accounted for a Meane for they bee the foure Elements Fire Aire Water and Earth Fire is no
smelling 616 29. The lower parts of the Face 620 30. Of the mouth palat and vuula 621 31. Of the Fauces or Chops and Almonds 624 32. Of the tongue and his muscles 626 33. Of the sense of tasting 631 34. The Larynx or throttle 633 35. Of the Glottis and cleft of the Larynx 644 36. Of the Epiglottis and his muscles Ibid. 37. Of the membrane of the Larynx Ibid. 38. Of the sound and the voyce 645 The Controuersies of the eight Booke CHAP. I. VVHat Sense is 646 2. What Action is 653 3. The end of action 654 4. How manifold Action is 655 5. That Sense is not a pure passion 656 6. That Sense is not a simple action 657 7. Placentinus his opinion Ibid. 8. How the faculty is wrought in the Sense 658 9. Where Sensation is perfectest 659 10. That by our outward Senses we do not know that we haue sense Ibid 11. Whēce it is that we perceiue that we haue sense 660 12. Of the number of the Senses Ibid 13. Of the order of Senses 661 14. A confirmation of the order of Sences 662 15. The arguments of the Philosophers Ibid. 16. The arguments of the Physitians 663 17. The authors owne opinion Ib. 18. Whether the Senses doe need a medium ar meane Ib 19. What the medium ought to be 664 20. What an obiect is 665 21. Of the organs of the Senses 666 22. Of the maner of seeing Ibid 23. Whether we see that which is within the eie 670 24. Whether the organ of fight be fiery or watery 672 25. Wherefore the eies be diuersly coloured 673 26. Of the muscles of the eies and their motion 675 27. Two obscure and intricate questions concerning the motion of the eies are resolued 676 28. Of the humours of the eies whether they be animated parts 677 29. Of the originall of the opttcks their meeting and insertion 679 30. Whether the light be the obiect of the sight 681 31. Of the nature of light and what it is 682 31. Of the differences betwixt Lux or light it selfe and Lumen or illumination 684 32. That colour is the colour of sight 685 33. Whether colour be light .. Ibid. 34. That the pure elements are not coloured of themselues 687 35. Of the generation of colours and of their forme Ib. 36. Of the Medium or meane of the sight 689 37. Whether light bee the forme of that which is perspicuus 690 38. Of the production of a sound 691 39. The definition of a sound 693 40. Of the differences of sounds 694 41. Of the maner of hearing 696 42. What is the principall organ of Hearing 697 43. An explication of certaine hard Problemes about the eares 698 44. Of the wonderfull sympathy consent of the eares the palat the tongue and the throttle 700 45. What smelling is 702 46. Why man doth not smell so well as many other creatures 703 47. Of the essence of an odour 704 48. The definition of an odour 706 49. Of the causes of odours 707 50. Concluding that Fishes do not smell .. 708 51. Of the differences of odours 710 52. Of the Medium or meane of smelling Ib. 53. After what maner an odour affecteth or changeth the medium 711 54. What is the true organ of smelling 712 55. Whether taste be the chiefe action of the toung 715 56. Whether the taste differ from the touch Ib. 57. Of the obiect of tasting 718 58. Of the matter of sapours Ibid. 59. Of the efficient cause of sapors 719 60. Of the number of sapors Ibid. 61. Of the medium or meane of tasting 722 62. Of the organ of tasting 723 63. Whether the tongue alone do taste 724 64. In what part of the tongue the taste is most exact Folio 725 The ninth Booke CHAP. I. A Briefe description of the Ioynts 728 2. Of the parts of the Ioynts in generall Ibid. 3. Of the excellency of the hands 729 4. Of the vse figure and structure of the hand properly so called 730 5. Wherein is declared the reasons of the framing of all the similar partes whereof the hand is compounded 731 6. Of the distincter parts of the hand of the wrest and of the afterwrest 732 7. Of the fingers of the hand Ibid. 8. Of the Foote in generall his excelency figure structure and vse 733 9. The similar parts of the Foot in the large acception 734 10. An explication of the disimilar partes of the whole foote 735 The 10. Booke CHAP. 1. VVHat flesh is and how many sorts of flesh there be 737 2. Of the flesh of the muscles and what a muscle is 738 3. How many and what bee the partes of a muscle Fol. 739 4. What is the action of a muscle and the differences of the motion thereof 741 5. Wherein all the differences of muscles are shown 742 6. Of the number of the muscles 743 7. Of the muscles which mooue the skinne of the head 745 8. Of the muscles of the eye lids 746 9. Of the muscles of the eyes 747 10. Of the muscles of the outward care 750 11. Of the muscles within the cares 752 12. Of the muscles of the nose 753 13. Of the common muscles of the Cheekes and Lips 754 14. Of the proper muscles of the Lips 755 15. Of the muscles of the lower law 757 16. Of the muscles of the choppes which serue for diglutition or swallowing 760 17. Of the muscles of the bone called Hyois Ib 18. Of the muscles of the tongue 761 19. Of the muscles of the Larynx 763 20. Of the muscles of the Epiglottis or of the ouer-tongue 766 21. Of the muscles which moue the head 767 22. The muscles of the necke 771 23. The muscles of the shoulder-blade called Omoplata or Scapula 772 24. Of the muscles of the arme 775 25. Of the muscles of the Cubit 780 26. The muscles of the Radius or wand 782 27 Of the muscles of the hand in general 785 28 The muscles of the palme and 2 or three other yssuing from the fleshy membrane 786 29 The substance which commeth betweene the skin of the palme and of the fingers their tendons Ibid. 30 The muscles which bend and extend the sorefingers 787 31 Of the muscles that bend extend the thumb Fol. 789 32 Of the muscles of the afterwrest and the wrest Fol. 791 33 The muscles of Respiration 793 34. Of the muscles of the Abdomen or panch 796 35 The muscles of the back 801 36 The muscles of the fundament the bladder the testicles and the yarde 803 37. The muscles of the Leg. 804 38. The muscles of the thigh 807 39. The muscles of the foote 813 40. The muscles of the Toes 817 41. The flesh of the entrals or bowels 820 42. What a glandule is and how many kinds there be of them 821 43 A briefe enumeration of the Glandules in the whole body 823 The eleuenth Booke CHAP. 1. VVHat a veine is 825 2. Of the vse and
motion And these are the arguments whereby the opinion of the Peripateticks is expulsed out of the Schoole of the Physitians Auicen Fen prima primi doctrina quinta cap. primo interpreteth Aristotles opinion playing How Auicen interpreteth Aristotle the stickler in this manner All the faculties sayth he do reside in the heart as in their first Root but yet they Shine in the other members that is the Heart is the originall of diuers faculties but vseth the Braine as the instrument of sence so that Radically that is his word the Animall faculty is in the heart but by manifestation in the braine Some againe intercede for the Peripateticks and say that the principal faculties motiue The opinion of some later writers and their diuers distinctions and sensatiue are in the heart as in their originall and fountaine That the rootes of the nerues are in the heart but because it is too narrow to yeelde out of it selfe all their propagations they think the braine was framed as a second principle wherin the animall functions might not obscurely as in the heart but euidently manifest and exhibite themselues And this power or faculty when the braine hath once receiued it from the heart standeth in no neede of continuall and immediate assistance therefrom but onely of a supply after some time Euen as the Commander of an Army who hauing receiued his authority and his company from the Prince standeth in no farther neede of the Princes protection vnlesse Comparison it be now and then vpon especiall seruices They conclude therefore that the Braine and the Liuer are truely called principall parts but this principality is but delegatory from the heart no otherwayes then the Lieutenants of Princes by them chosen for such and such imployments doe receiue from them an order and power of dispensation and disposition whereby they are authorized and so taken as if they were immediate commaunders themselues Some others vse another distinction and say that materially the nerues proceede from the Braine and the veines from the Liuer but the first and the formall principle they say is in the heart That Prince of humaine learning at least he that affected that soueraignty Iulius Caesar Scaliger in the two hundred fourescore and ninth Exercise of his booke de subtilitate Scaligers opinion maketh many principles in the Heart The first or primarie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the liuing the secōdarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the mouing principle these do neuer cease neither are they hindred or intercepted in our sleep or repose yet are they not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tametsi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they are not the first Sensators though they be of or from the first Sensator Thus learned men labor to reconcile the Peripateticks the Physitians But they seem not to hold themselues close to Aristotles meaning for hee doeth not thinke that in any sence The late writers did not vnderstand Aristotle well the Braine can be sayd to bee the author or original of Sensation neither that the nerues doe arise from it No where doth he attribute any delegatory power of Sensation vnto it but thinketh it was onely made to refrigerate or coole the heat of the heart whereas notwithstanding all he can produce it is the first principle of sence and motion neither receiueth any power for the performance of either of them from the Heart And whereas the Arabians say that the Animall facultie is Radicall in the heart and but by Manifestation in the braine we can no way admit of that distinction for if that faculty The opinion of the Arabians consuted were in the heart as in the roote then when the braine is obstructed the body should not become senselesse and without motion because there should be a remainder both of sense and motion in the roote that is in the heart But though the heart bee obstructed or the passages intercepted between it and the braine yet there followeth not any sodaine priuation of sence and motion Instances hereof wee haue in Sacrifices where the Beast sometimes Sacrifices run from the altar without their heart hath beene heard to cry and sometimes also seene to runne a little way after his heart hath beene cut out and we haue seene the same tryed in a Dogge which ran crying a while after his heart was cut out the vessels arising from it vpward being before bound Galen in his first booke de Placitis illustrateth the whole matter by an elegant demonstration Galens elegāt demonstratiō If the Heart sayth he did giue vnto the Braine the Animall faculty then should that power be deriued either by veines arteries or sinewes for there are no other vessels which goe betweene them and are common to them both By veines or arteries Aristotle himselfe doth not thinke it is conuayed beside these vessels do not directly passe vnto the Braine but after diuers contorsions and aberrations from a right direct progresse That it is not deriued by or through the nerues is manifest because if the nerue which is disseminated through the substance of the Heart be either diuided and cut asunder or intercepted yet the Creature doth not presently fall but onely groweth mute and dumbe It is therefore more consonant to right reason that seeing the soule is but one and a The conclusion of the whole disputation simple substance and wholly in the whole and wholy in euery particle of the body and therefore must necessarily haue the helpe of Organs for the accomplishing of her seuerall functions to assigne the seate of the faculty there where the Organs of those faculties are especially to be discerned Wherefore seeing the Peripateticks doe confesse that the Organs of sence and motion are more conspicuous in the Braine then in the heart why will they not yeeld to the Physitian that the Animall faculty is in the braine the Vitall in the Heart and the Naturall in the Liuer but make all the worlde witnesses of their refractarie mindes then which in a true Philosopher nothing is more illiberall Howsoeuer to conclude we subscribe to the opinion of the Physitians who haue banished this Vnitie of Principles out of their Schooles QVEST. III. How many principall parts there are BY those things which we haue thus at large discoursed it is manifest to all men that there is not one but many principall parts of mans body it remaineth that we shew you now how many there are The number wee cannot better aportion then from the nature and definition of a Principle First therefore we must make it appeare because Physitians heerein doe not agree what a principall part is Galen in his Booke de vsu partium defineth this principality by Necessity That is a What a principall part is Galen Principall part which is of absolute necessity for the life of Man I will shew you saith he by what markes you shall know a principall part to wit
which is without life cannot be a foundation to build flesh vppon which hath life That a Callus is without life may be demonstrated because it is produced of the excrement of the bone and the neighbour parts If it be obiected that if it bee without life and not nourished it could not endure and grow all the time of a mans life which that it doeth is more then manifest the Obiection Solution answere is at hand It encreaseth not by nutrition but by apposition of the matter as the haires and the nailes againe it endureth as long as the bones receiue any nourishment from which there alwayes redoundeth an excrement whereby it is preserued The second Probleme is why if the Callus come from the excrement of the bone is it not generated in a sound bone which also yeildeth an excrement Because when the bone The 2. probleme Solution is weakned by a wound the excrements are more plentifully driuen vnto it from the neighbour parts euen as all the parts that border vpon a wounded part doe thrust downe their superfluities vnto it And thus I thinke I haue touched I hope cleered all difficulties which concerne the coalition of the spermaticall partes it is therefore nowe high time to turne our discourse some other way But before we leaue the field it shall not be amisse to disparkle all the forces of our aduersaries Answere to the former obiections To the first that we may be sayd to haue gayned an intire and accomplished victory The first argument of the first opinion is true onely in Children for in old men euery man will confesse there is both a weakenesse of the Efficient and a want of the Matter The second is a captious Sophisme made to intrap the ignorāt For it is not necessary that whersoeuer To the secōd there is sence there also should be a nerue for then the whole body should bee a nerue it is sufficient if a nerue be deriued vnto the part by whose illustration and irradiation all the particles of that part haue sence the same we may say of Veines and arteries For Mathematicall or locall contaction is not required to euery action but onely physicall and naturall For their third argument I answere that there is not the like reason of the teeth and of other bones for the teeth after they be drawne doe growe againe by reason of theyr To the third End and by reason of their Matter By reason of their End because they are ordained to chew mittigate and prepare the meate for the stomacke and therefore as they encrease euen till the end of our age for our necessity because they are continually wasted by attrition or rubbing one against another so for the same necessity they are regenerated when they faile Beside if you regard the matter of their generation there is aboundance of it contained in the cauities of both the iawes add heereto that the teeth are not incompassed with any other part which should hinder their generation Fourthly they vrge that Accretion and Nutrition are kinds of generation but bones do grow and are nourished why therefore may they not be revnited Wee answere that To the fourth this is the order and dispensation of Nature that first the part be nourished then if there be any ouerplus that the part encrease into all dimensions and after this expence if there yet remaine any surplusage of aliment that then it may go to the restoring of the want or defect in the part but seede is neuer generated in that quantity that it should be sufficient for nourishment accretion and beside for a new generation In the wombe indeede the Spermaticall parts are easily generated because both the matter is copious and there is moreouer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double Workeman one in the seede another in the vessels or as some thinke in the substance of the wombe but after wee are borne they are hardly generated because one of the workemen is absent Answer to the authorities of Galen which formerly was in the seede or assistant vnto it As for the authorities of Galen they do not conclude either that all spermatical parts do admit coalition or som alwayes and therefore we willingly subscribe vnto them without any praeiudice vnto our cause The argument of the other Opinion which denieth the formatiue faculty to the spermaticall parts yeelding it onely to the seede is easily ouerthrowne because the seede according Answere to the argumēts of the second opinion to Hippocrates Aristotle Galen and all Physitians containeth in it the Idea or formes of all the parts which it receiueth from the solid or spermaticall parts True it is that in the Bones there is that I may so say a power to bonify or make bones in the veins to veinefy so there be an apt disposition of the matter But when wee say that Bones are nourished encreased and do revnite by seede we do not vnderstand prolificall seede such as is apt for generation that is onely in and about the Testicles where it attaineth his forme and perfection but we vnderstand something like vnto seede Finally the authorities of Hippocrates and Galen doe conclude onely that the hinder parts cannot revnite which thing we haue already demonstrated in the second Conclusion And thus much of To the authorities of Hippocrates Galen the second question QVEST. IX Whether the Spermaticall parts be hotter then the Fleshie IT were either superstition or ostentation to quote all the places of Hippocrates Aristotle and Galen wherein they auouch that vnbloudy parts are colder then bloudy but no man that euer I read of did euer deny that fleshy parts are bloudy and spermaticall either without bloud or at least but lightly moistned therewith Vpon these premises any man may gather the conclusion or if they will not inferre it it will arise of it selfe Yet there are some among the late writers who would faine perswade themselues that the Spermaticall parts are hotter then the sanguine or bloudy Iobertus sometimes the learned Chancellor of the Vniuersity of Mompelier in France set forth a Paradoxe concerning this matter wherein the disputeth many things with great wit and subtility some probabilitie but lesse substance of truth concerning the in-bred heate of the spermaticall partes I haue alwayes much esteemed the learning and edge of the mans wit yet because he is the Chieftaine Ioberts opinion of the heat of spermaticall parts of them who hath impeached the authority of the receiued opinion concerning this matter I am constrayned to dissent from him and will not thinke it presumption to examine his arguments one by one that the truth may more euidently appeare Those things sayth he that arise of others do sauor of the principles from whence they His first argument arise but the seede from which the spermatical parts do proceed is hotter then bloud and therfore the spermatical parts are hotter then the sanguine or bloudy
the wonderfull web texture or plat of Veines in respect of which it is likely the Liuer is saide to be the beginning or originall of veynes for the perfecting and absolute confection of the blood But there is one peculiar and notable Anastomosis or inocculation to bee obserued Tab. xiiii M which is a manifest and open pipe and continuated passage into which you may passe a good bigge probe and from which there lyeth an open way through all the least threds of the Gate and hollow Veines And so much the rather are these inocculations of the Veines one with another more diligently to be obserued because through them the humors offending passe when the habite or vtmost region of the body is by purgation emptied by the siedge The lower Tab. xiii Fig. 4 FF Tab xiiii KKKK of these roots are by little and little gathered The port or Gate-veine The Hollow-veine into greater and these into other till at length in the lower part of the Liuer they consent together into the trunke of the port or the Gate veine Tab. xiii Fig. 4. E◠Tab xiiii HH as broad as a thumbe or broader The vpper roots are in like manner Tab xiii Fig 4. CCCC Tab. xiiii EEE vnited by degrees till at length they fall into two notable and great Tab. xiii fig 3 M N braunches reaching to the fore-seate of the Hollow veine where it groweth to the Liuer and lyeth vpon the Diaphragma and there make one trunke Tab. xiii figure 2. F fig 3 D. fig 4 B. Tab xiiii AC Hence it is that the Gate veine Tab viii a is saide to arise out of the hollow side of the Liuer and the Hollow veine Tab viii K out of the conuex or embowed part Amongst these roots certaine fine tendrils Tab xv fig 2 QQ Table xvi figure 1 DDD The passage of Choller to the bladder of Gall. figure 2 aaa hauing the bodies of Veines and being gathered into one stumpe or stalke Tab xv figure 2 a. table xvi figure 1 E are disseminated which carry the choler from the Liuer to the bladder of gall which also are ioyned with the rootes of the gate-veyne that the blood before it come into the branches of the Hollow veine may bee purged and clensed from that cholericke excrement The same substance of the Liuer whereof wee spake before by compassing about these vessels strengthneth them and warranteth their tender threds from danger by whom also How the Liuer is nourished it receyueth in lieu a proportionable good for it is nourished by blood laboured in the roots of the Port veine and out of those small ends powred on euery side into his lap the remainder which he refuseth is carried into the roots of the hollow vein and thence both thrust out and drawne for nourishment into the whole body There are a few small Arteries Table 4 figure 1 H from the Coeliaca diffused in his substance The Arteries of the Liuer which do appeare more vvhite then the Veines on the hollow side where the branches of the Gate Table 4 figure 1 t and figure 2 Y table xi L veine do ioyne together into their common trunke or stumpe that they might ventilate and so preserue the naturall heate of the Liuer wherfore they runne onely through the hollow part for the embowed part is wafted with the continuall motion of the Diaphragma as with a Fan. They also carry vitall heate that the heate being doubled the sanguification might better succeed and that the Liuer also might not be destitute of the vitall faculty for in the whole bodye the Veines and Arteries are in a league and helpe one another these ministring spirits to the veines the veines blood to them It hath two smal Nerues Tab iiii fig 2. y tab xi M from the sixt paire one from that branch that is sent to the vpper mouth of the stomacke tab xv fig 1 o tab xvi fig 1 O The Nerues of the Liuer the other from the branch table xv Figure 2 f which passeth to the roots of the ribbes of the right side both of them dispersed into his coate that he might not be altogether like a plant without sense albeit seruing onely for nourishment it stoode in no need of any quick or notable sense wherefore his Nerues are so very small Hence it is that the paines of the Liuer are not acute or sharpe but obtuse or dull and grauatiue onely But the bottome or center of the Liuer is altogether without sense because of the many motions of the humors therein The vse of the Liuer is by his affused substance to part and separate the vessels that they The vses of the Liuer cleaue not together to sustaine and establish them to cherrish them with his heate because in that place their coats are thinner sayth Galen 4. vsu partium 13. than in any other part of the creature For by this helpe sanguification which is celebrated in the rootes of the gate veine which are in the substance of the Liuer is duly administred to affoord vnto them the naturall Faculty as it were by irradiation euen as the vessels of seede receiue the faculty of Seed-making from the Testicles as also to procreate the Naturall spirite which some deny but Archangelus by many arguments doth establish and last of all to preserue Columbus and maintaine the Nourishing Soule as they call it which is seated in euery particular part of the body But because there are many opinions concerning the manner of sanguification I haue heere thought good to set downe Bauhines conceite as the opinion of a man to whome I am especially in this worke beholding All Aliments aswell solid as liquid are taken by the mouth and after mastication or chewing as there is more or lesse neede are swallowed into the stomacke and there concocted The maner of sanguification as Bauhine hath described it and turned into Chylus This Chylus afterward when the pylorus or lower mouth of the stomacke is opened is thrust downe into the guts and if any part of it escaped elaboration before is there reuised and re-concocted The thin and lawdable part of the Chylus for the thicke excrements called Aluinaefoeces are forced into the great guts together with that humour which is as it were a watery excrement and was engendred in the concoction of the stomacke is suckt away by certaine branches of the Gate-vein deriued from his trunke which is fixed in the hollow part of the Liuer vnto the stomacke but especially vnto the guts These veynes which are called Venae Meseraicae and wee must call the Meseraick veines do attenuate the Chylus which they receyue prepare it and giue it the fyrst When the Chylus becōmeth Chymus rudiment of blood so that now it beginneth to be called Chymus that is a Humour which when it approacheth to the trunke of the Gate-veine is vnburdened of his thicke part the Spleene drawing it away by the Spleenicke
had a peculiar in-bred traction vndoubtedly the choler would rather fall downe into the guts then arise vnto the bladder The bladder therefore draweth this bitter iuyce and that sincere without admixtion of any more benigne or pleasant humor But whether this Traction of the Choler by the vesicle or Bladder bee for nourishment or from a certaine consanguinity betwixt their qualities or rather by a hidden and vnknowne Iobert his opinion propriety it hath beene a question of old and yet is not determined vpon record Laurentius Iobertus set forth a paradox concerning this matter wherein hee determineth that this bladder is nourished by Gall as the spleene by melancholy and the Kidneyes by serous or whaey blood which opinion may bee established by these reasons First it is His reasons Galen an axiome in Philosophy and Physicke which Galen often inculcateth and vrgeth in his bookes of naturall faculties That nothing draweth for the drawing it selfe but for the enioying of that which is drawne that is to say all traction hath some particular end for which it was instituted Now the Bladder draweth the choler to what end No doubt but for his nourishment and this the colour of the bladder perswadeth which is altogether yellow by reason of the choler assimulated vnto it Secondly the Veines that are dispersed and disseminated through the coates of the Vesicle are so small and hairy that a mans eie can scarse finde them out and therefore by them the Bladder especially the inner part cannot bee nourished Thirdly Galen witnesseth that the Lungs are nourished by choler why then may not the bladder a more ignoble part be nourished with more impure choler These Galen and such like are their arguments who imagine that the traction of the choler is for the nourishment of the bladder On the contrary we being guided by authority and established by Galens weighty arguments That the bladder is not norished by the gall do not thinke that the bladder is nourished by Gall but by blood conducted or led vnto it by the Veines and that this traction whereof we haue spoken hath some other end for which it is vndertaken not for norishment Galen in his 5. book of the vse of Parts and the 7. chapter writeth that both the Bladders because they draw a sincere excrement Authorities out of Galen altogether vnprofitable for nourishment do stand in neede of bloody vessels or vessels full of blood by which they may be nourished And againe in the 12. chapter of the 5. book he askes the Question why the stomacke and the guts haue double coates and both the bladders but one and that proper He answereth himselfe thus Because in the Bladders An argument out of Galen there was to be no concoction made of those things conteined in them If no concoction of the substance then no nourishment by the same To these authorities reason also lendeth Reasons her assistance on this manner All nourishment is by assimulation but choler cannot be assimulated because it is an excrement not offensiue onely by reason of his quantity but also in his quality distastfull and vnsauoury The conclusion we leaue for them to gather who hold the contrary A second reason may be because Nature neuer attempteth any thing in vaine why thē were the two Cysticke twinnes or veines which leade vnto this bladder ordained if it were not for his nourishment I confesse there are very small though our grauer hath cut them large but yet great enough for the nourishment of so small and vnbloody a part and so much for the establishing of the truth Let vs now another while make answere to the arguments of our aduersaries aboue The first opinion confuted alledged The bladder of Choler say they is yellowish and that commeth by the assimulation of Choler The Conclusion hangeth not well vpon the proposition For the Colon To the first argument also in that place where it toucheth the bladder of Gall groweth yellowish by the transudation or sweating through of the yellow iuice abounding therein yet who will say for all that that the colon is norished by the Choler And whereas they compare the nourishment of the Lungs and the bladder of gall they forget that choler is one thing and cholericke To the third blood another The Lungs indeede are nourished with cholericke blood that is verie thin and laboured to a height of heate in the left ventricle of the heart but with excrementitious choler no part is nourished If they obiect that the Spleene and the Kidneyes are nourished the one with excrementitious Obiection and foeculent blood the other with Serous and whaey we answer that we will Answer make any man iudge whether there be the like reason of all these partes the Kidnies the Spleene and the bladder For albeit the Spleen doth draw vnto it foeculent blood and the Kidnies a serous excrement yet are not these pure and vnmixed for their vessels to wit the Splenick branch and the Emulgent veines are very large Now we may remember that Galen Howe the Spleene and Galen saith that those parts which draw any iuyce through ample and large orificies cannot draw it pure and sincere and therefore the Spleene and the Kidneyes do draw their excrements mingled with much benigne and alimentary blood with which blood they are nourished but the vnsauoury excrement they separate and auoid But the bladder draweth vnto it selfe pure and sincere choler not mixed or adulterated with any other humor Kidneyes are nourished as well because the narrownesse of the passage will not admit any thing thicker as also for that the a traction is stirred vp by a familiarity betwixt the bladder and the humour It remaineth therefore cleared as we hope that the bladder drawes not the choler for his nourishment If it be demanded why then it draweth We answere that Galen thought it was by reason of a familiarity and similitude betweene them to vs vnknowne it may bee also incomprehensible For as the Load-stone draweth yron and Amber chaffe so the bladder draweth Similitude choler with whose presence it is delighted and tickled as it were with a sence of pleasure For so he sayth in the 10. Chapter of the 5. Book of the vse of Parts Choler is drawn Galen by the Bladder by reason of a communion of qualities For as long as the Creature is a liue though he liue very long yet alwayes there is choler contained in the bladder of Gall yea and after death if wee will keepe the Gall long wee may preserue it best in his own bladder Why gal keepeth best in his own bladder neither of them suffering violence by other in any reasonable tract of time for those things that are familiar and as it were a kin will not offer violence one to another If any queasie stomacke shall aske the question how the bladder can be delighted with such an excrement
in the Spleene Moreouer we are perswaded saith he heereunto both by the structure of the Spleene it selfe and by the Symptomes or accidents which follow those that are splenetick For the structure Hippocrates in his first Booke de morbis mulerum saith that the Spleene is rare and spongy as it were another tongue Beside there are innumerable foulds of Arteries therein Hippocrates now these foulds are no where ordained but for a new elaboration and therefore in the Braine is the wonderfull or admirable web formed in the testicles mazy vessels in the Liuer millions of veines wherefore it followeth that Nature hath ordained the spleene for the preparing and attenuating of vitall bloode Add heereto that all the Symptomes of spleniticke persons as a liuid or leaden colour vnsauoury sweate aboundance of lice puffings or swellings of the feete palpitiations of the heart are demonstratiue signes of a languishing or decayed heate and impure spirits The probability of these arguments hath made many to stagger in their resolution concerning this point and yet notwithstanding if they be called to the touchstone wee imagine they will proue no current Coine For how may it be that the vitall spirit prepared in Vlmus opiniō confuted the webs of the Spleene should be conueyed by the great Artery vnto the left Ventricle of the heart when at his orifice there are three Values or Membranes shut without and open within which hinder the ingresse of any thing into the heart And this Hippocrates in his Booke De corde plainly auoucheth whose words because they are sweeter then Nectar Hippocrates and brighter then the midday Sun we will willingly transcribe At the mouths or ingate of the Arteries there are three round Membranes disposed in their top like a halfe circle and they that prie into these secrets of Nature do much wonder howe these orifices and ends of the great Arteries do close themselues for if the heart be taken out and one of those Membranes be lift vp and another couched downe neyther water nor winde can passe into the heart and these Membranes are more exactly disposed in the mouthes of the left ventricle and that for very good reason Thus farre Hippocrates From whence I gather if nothing can passe through the Artery into the heart how shall the bloode attenuated in the Arteries of the Spleene passe thereinto as Vlmus conceiteth But I know what the answere will bee that those Membranes are not ordained altogether to hinder the passage too and fro but that nothing should passe or repasse together or at once after a tumultuous manner But this is idly to decline the force of the argument for the blood that is brought into the heart for the generation of vitall spirits must both be aboundant and at once aboundantly exhibited vnto it which these semicircular Membranes will not admit But concerning this question wee shall haue occasion to dispute heereafter when we entreate of the preparation of the vitall spirit for this time therefore thus much shall suffice Notwithstanding whereas he obiecteth that the large and manifold Arteries which are Obiection Answer 4. vses of the Arteries of the Spleene in the Spleene were not ordained in vaine but for a further elaboration of blood I answer that the vse of the Arteries of the Spleen is fourefold The first that by their pulsation they might purge and attenuate the foeculent and drossie blood the second to solicit or cal this blood out of the Veines into the substance of the Spleene the third to ventilate or breath the naturall heate of the Spleene defiled and almost extinguished by so impure a commixtion least it should faint and decay and finally to impart vnto the Spleen the vitall faculty And so wee see how these notable Arteries are not without especiall Reasons ordayned Answere to the argument of the Symptomes As for the Symptoms which follow Splenitick Patients they happen from the impurity of the blood not yet cleansed from this foeculent excrement and are rather effects of a Perfect Creatures may liue without their Spleenes fault in sanguification then of the store house of the spirits Moreouer if the Spleen had beene ordained for the preparation of the vitall spirit it should haue been found in all perfect creatures because that spirit is of absolute necessity for the maintenance of life Yet Laurentius saith that a few yeares before he wrote his Anatomy hee cut vppe at Paris in A History out of Laurentius France the body of a young man corpulent and full of flesh wherein he found no spleen at all the splenicke braunch was there and that very large ending into a small glandulous or kernelly body and the two haemorrohidal veines which purged the foeculencie of the bloud Pliny in the 11. Book of his Naturall history writeth that the Spleen is a great hinderance Pliny to good foot-man-shippe or swift running and therefore some doe vse to seare it yea and they say that a creature may liue though it bee taken out of the side Againe those creatures which haue lesse of this drossie slime haue no spleenes and yet it is not to bee denyed but they ingender vitall spirites Hereof Aristotle is a witnesse in the 15. Chapter of his Aristotle Creatures that lay egges haue smal spleenes second booke de historia Animalium where hee sayeth that the Spleene is in all creatures which haue blood but in many of those which lay egges it is so small that it cannot almost be perceiued as appeareth in Pigeons Kites Hawkes and Owles These thinges being so let vs now lay downe our opinion concerning the vse of the Concerning the vse of the spleene agreeing with the trueth spleen We will therefore with Galen that the spleene is ordayned for the expurgation of foeculent blood and therefore Nature hath placed it opposite to the Liuer that the thicke and muddy part of the iuice being drunk vp and exhausted the blood might be made pure This melancholy iuyce by a wonderfull prouidence and vnknowne familiarity the Spleene inuiteth vnto it selfe yet not pure and vnmingled as the bladder draweth choler but allayed with much benigne iuyce and laudable blood because as wee sayed before where the draught is made through large orificies there the iuyce is neuer sincere but mixed with some other humour This bloud thus drawne and brought by the Splenicke braunch the aboundance of Arteries doe attenuate mitigate and concoct making it like vnto the Spleene which is nourished Galen with the purer part thereof This Galen witnesseth where he sayth That the Spleen draweth thicker blood then the Liuer but is nourished with thinner and the impurer part sometime belcheth backe into the bottome of the Stomacke sometime falleth into the Hemorrhoidall veines and this is the true and vniforme opinion of Galen and the most Physitians concerning Confirmed by reasons The first the vse of the Spleene which it shall not bee amisse to proue also
by some arguments It is most certaine that in the Liuer there are ingendred with the blood three kinde of excrements one thinne and more ayrie which swimmeth aloft and is called Choler another thicker and more earthy answering to the lees of wine the third waterie and whaey The Choler because his acrimony is more prouoking is first of all sent aside the melancholly iuyce as being more myrie and impure needes the more forcible expurgation for this expurgation it was necessarie there should be some receptacle and that not far distant from the place of concoction This receptacle is neither the stomacke nor the guts nor the Kidneyes nor the braunches of the hollew veine it remaineth therefore that it must bee the Spleene which receiueth a notable splenicke branch from the trunke of the gate veine and the lower partes of From the coulor and taste the Liuer An argument hereof is the couler of the spleen which is almost in all creatures blacke or brownish as also sowre to taste now such as the couler is of any part such is the humor that hath dominion therein Moreouer that the Spleene is ordained for the drawing and purging of the lees of the blood these things doe sufficiently witnesse because it is most subiect to obstructions and 2 2. Argument schirrous tumors not by reason of his substance for it is rare and fungous like a fast sponge or a smooth pumie-stone not by reason of his vessels which are very large wherefore by reason of the humor contained therein which if it were thin would neyther beget obstructions Why the spleen is subiect to obstructions scirrhous Tumors Galen nor such scirhous hardnesses This Galen teacheth in the 13. booke of his Method The substance sayeth hee of the Liuer is very liable to the scirrhus as Naturally conteining some myrie and grosse iuyce the substance of the spleene is more rare and open then that of the Liuer but yet is oftner afflicted with scirrhous tumors because of a kind of Aliment wherewith it is refreshed And againe in his 5. Booke of the Faculties of simple medicines The Spleene hath ample passages From whence then proceed these frequent obstructions but from the grosse and foeculent blood In respect of this thicke humor Galen in his 5. Booke de sanitate tuenda sayth That the Spleene is helped by the exercise of the vpper and lower partes to attenuate Plutarch it And in Plutarch Orchomenes the Lacedemonian was very spleeniticke yet hee so exercised himselfe in running that at length he obtayned the prize in a race Furthermore that the spleene is the receptacle of foeculent blood may thus be demonstrated If the spleene bee obstructed this muddy blood floweth presently backe vnto the 3 3. Argument Liuer and infecteth that which is pure and laudable with his couler and hence the habite of the body becommeth melancholy and the patient ouertaken with the blacke Iaundise The cause of the black and yellow iaūdise euen as when the passage of gall is obstructed the choler returneth into the Liuer whereupon the whole body becommeth yellow in a yellow Iaundise For this cause I thinke it was that the Ancientes placed the seate of laughter in the Spleene for it is a knowne disticke Cor sapit ac pulmo loquitur fel continet Iras Splen ridere facit cogit amareiecur The seate of wisedome is the Heart the Lungs our Tongues doe moue The Gall our Rage the Spleene our Mirth the Liuer holds our Loue. And the Diuine Plato aluding hereto writeth that the Spleene is placed next vnto the Plato Liuer to keepe it alwayes pure and bright and shining like a mirrour fitte to returne the Images of those things that light vpon it But there are many things obiected against the trueth of this opinion which it is very reasonable we should answere and dissolue If the Spleene had beene ordained for the drawing Obiections and purging of the melancholy iuyce then Nature would haue prouided some passages to leade it from the Liuer there should haue beene also some cauity to receiue it and some wayes by which it might be thrust forth So there are certaine passages of the gall dispersed through the whole body of the Liuer and hollow like Arteries which leade the choler from the Liuer there is also a notable cauity in the bladder recieuing it wayes by which it is thrust downe into the duodenum In like manner Nature for the vrine prouided the emulgent vesselles to leade it from the hollow veine the membranous cauities of the Kidneyes to receiue it and the vreters and bladder to expell and auoyde it but for the melancholy iuyce there are no proper and peculiar passages to leade it to the Spleene no cauity or hollownesse in the Spleene to receiue and conteine it nor any wayes whereby it might be auoyded and therefore the Spleene is not ordained for the drawing and expurgation of this humor That there is no pipe passage or vessell appointed for the transportation of these lees of the blood may be proued thus Nature is so prouident that as soon as sanguification is perfected she prouideth that the noysome and heterogenie parts should bee purged and separated from the laudable blood that it might not bee adulterated with their contagion But if the melancholy iuyce should passe away by the splenicke braunch this councell and law of Nature should be vtterly ouerthrowne because it must needs passe through the trunke of the Gate-veine and defile with his slimy muddines all the braunches that belong to the stomacke the kall and the neighbor parts Neither can the Spleene be a fit receptacle for this melancholy iuyce because in it there are no hollow veines whereas this thicke excrement would occupy a greater place then a thinne Finally there are no passages by which these lees might be thrust forth for it is not returned into the hemorrhoidall veines nor into the bottome of the stomacke because if it were thrust into the hemorrhoidall veines then all men should be trobled with hemorroids because all men haue this foeculent blood adde hereto that the blood that floweth by these veines is thinne and purple not blacke and thicke Againe if the Spleene should belch out the reliques of this foeculencie into the bottome of the stomacke it should at length bee auoyded either by vomit or by siege and so we should continually haue sowre vomits or eructations and black stooles These and such like are the arguments by which the aduersaries of Galens opinion doe Answeres to the former arguments contend against him But their blunt weapons will not fasten in the flesh Nulla sequitur de vulnere sanguis For we answere that the splenicke branch is a fit vessell for the conueyance of this melancholy iuyce from which although almost all the veines of the stomacke and the Kall doe arise yet those parts doe not draw into them this impure blood but only the Spleene which by
it were in store that thereby at time of neede and in great want the infant might haue blood so prepared and whitened into Milke to sustain his necessitv And this Hippocrates seemeth to intimate in his Booke de Natura pueri where he saith Hippocrates expounded That the infant with this milk is somewhat and sometimes norished which saying of Hippocrates I do thus interpret The childe is nourished with milke that is with the blood conteyned in the veines of the dugs which is the next and most immediate matter of the milke or if the infant should bee extreamly affamished before the time of the birth I thinke that the white milke may returne from the paps to the vessels and be there boiled and conuerted into blood by the sanguifying vertue of the veines which is neuer idle or asleepe And that the milke may returne from the paps vnto the vessels and be againe altred into blood is approoued by the daily experience of nurses and women in child-bed The second Probleme was why the Infant is not nourished with the same Aliment The second probleme without and within the VVombe for within the wombe it is nourished with verie pure bloode vvithout the wombe with sweete milke Dinus answereth That the bloode being Dinus answer hotter then the Milke if it should passe all the three concoctions in a childs bodie it would at length become vnmeete for nourishment because by too much heate it would contract a bitternesse but the Milke which is of a more cold temper is more easily mittigated and groweth rather sweete then bitter by the three-fold concoction But is it rather an inhumane Another answere and beastly thing for children to be blood-suckers or shall we say that therefore the Infant after byrth is not nourished with bloode least by his sucking hee should open the the mouths of his Mothers Veines and so the blood which is the treasure of nature should flowe away And whereas some affirme that after wee are born it is necessary that our Aliments Obiection should passe all three concoctions and that it is not possible that the stomacke should chylefie the blood and therefore Infants are not nourished by bloode but by milke I say this reason is false and full of error for whatsoeuer is taken vnto the stomacke if it may be assimulated it may also be turned into a creamy substance and many there be who drinke the Answer blood of Swine and Goats the noysome excrements whereof are auoyded by the guttes and the seidge Now the excrements of the guts are onely excrements of Chylification Other things which may concerne this or anie other of the Naturall parts which belong vnto Nutrition because wee imagine that they are easilie knowne or if hard yet generally The coaclusion of these controuersies agreed vpon we do willingly passe ouer iudging it sufficient that we haue thus long detained the Reader in these Labyrinthes of Controuersies which notwithstanding as it may be they will not be thought necessary for all so we presume that they wil not be irkesome to any man whose Stomacke standeth to these delicacies of Nature nor vnprofitable for those to whose proper element they belong Now it is high time to returne to our Anatomical History of the Natural Parts belonging to Generation The End of the Controuersies of the Third Booke THE FOVRTH BOOKE Of the Naturall Parts belonging to generation as well in Men as in VVomen The Praeface BEing ariued at this place in the tract of my Anatomicall Perigrination I entred into deliberation with my selfe whether I were best silently to passe it by or to insist vppon it as I had done in the former On the one side I conceiued my labour would be but lame Arguments perswading vs to prosecute the history of these parts if it wanted this limbe and a great part of my end and ayme frustrated it being to exhibite the wonderfull wisedome and goodnesse of our Creator which as in all the parts it is most admirable so in this if perfection will admit any degrees it is transcendent The whole body is the Epitomie of the world containing therein whatsoeuer is in the large vniuerse Seede is the Epitomy of the body hauing in it the power and immediate possibility of all the parts Moreouer the knowledge of these principles of generation is so much more necessary toward the accomplishment of our Art by how much it is more expedient that the whole kinde should be preserued then any particular Adde hereto first that the diseases hence arising as they bee most fearefull and fullest of anxiety especially in the Female sexe so are they hardest to be cured the reason I conceiue to be because the partes are least knowne as being veyled by Nature and through our vnseasonable modesty not sufficiently vncouered Againe the examples of all men who haue vndertaken this taske euen in their mother tongues as we say did sway much with me whose writings haue receiued allowance in all ages and Common-wealths On the contrary there was onely one obstacle to reueyle the veyle of Nature to prophane her mysteries for a little curious skilpride Obiection answered to ensnare mens mindes by sensuall demonstrations seemeth a thing liable to heuy construction But what is this I pray you else but to araigne vertue at the barre of vice Hath the holy Scripture it selfe the wisedome of God as well in the old Law particularly as also in many passages of the new balked this argument God that Created them did he not intend their preseruation or can they bee preserued and not knowne or knowne and not discoured Indeede it were to be wished that all men would come to the knowledge of these secrets with pure eyes and eares such as they were matched with in their Creation but shall we therefore forfet our knowledge because some men cannot conteine their lewd and inordinate affections Our intention is first and principally to instruct an Artist secondarily that those who are sober minded might knowe themselues that is their How cautelous we haue been herein owne bodies as well to giue glory to him who hath so wonderfully Created them as also to preuent those imminent mischiefes to which amongst and aboue the rest these parts are subiect As much as was possible we haue endeuoured not frustrating our lawfull scope by honest wordes and circumlocutions to molifie the harshnesse of the Argument beside we haue so plotted our busines that he that listeth may separate this Booke from the rest and reserue it priuately vnto himselfe Finally I haue not herein relyed vppon my owne iudgement but haue had the opinon of graue and reuerent Diuines by whome I haue bin perswaded not to intermit this part of my labour My hope therefore is that my paynes in this part shall receiue not onely a good construction but also approbation and allowance of all those that are indeed wise As for such as thinke there is no other
he recordeth to haue hapned to Namisia the wife of Gorgippus in Thaso Namisia Wherefore say they if a Woman may become a man and her parts of generation which before lay hid within may come foorth and hang as mens do then do women differ from men onely in the scite or position of their parts of generation Notwithstanding all this against this opinion there are two mighty arguments one is Reasons and experience against the former opinion taken from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in dissection another from reason which two are the Philosophers Bloud-hounds by which they tract the causes of things For first of all saith Laurentius these partes in men and women differ in number The From the number of the parts What parts of man a woman wanteth small bladders which first Herophylus found and called varicosos adstites that is the Parastatae women haue not at all nor the Prostatae which are placed at the roote of the yard and necke of the bladder in which seede is treasured vp for the necessary vses of nature although there be some that thinke that women haue them but so smal that they are insensible which is saith he to begge the question Againe me thinks it is very absurd to say that the neck From the forme structure of the parts of the wombe inuerted is like the member of a man for the necke of the womb hath but one cauity and that is long and large like a sneath to receiue the virile member but the member or yard of a man consisteth of two hollow Nerues a common passage for seede and vrine and foure Muscles Neyther is the cauity of a mans yard so large and ample as that of the necke of the wombe Add to this that the necke of the bladder in women doth not equall in length the necke of the womb but in men it equalleth the whole length of the member or yard Howsoeuer therefore the necke of the wombe shall be inuerted yet will it neuer make the virile member for three hollow bodies cannot be made of one but the yard consisteth of three hollow bodies two Ligaments arising from bones and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we haue before sufficiently shewed If any man instance in the Tentigo of the Ancients or Fallopius his Clitoris bearing the shape of a mans yard as which hath two Ligaments and foure Muscles yet see how these two differ The Clitoris is a small body not continuated Concerning Fallopius his Clitoris at all with the bladder but placed in the height of the lap the Clitoris hath no passage for the emission of seede but the virile member is long and hath a passage in the middest by which it powreth seede into the necke of the wombe Neither is there saith Laurentius any similitude betweene the bottome of the wombe inuerted and the scrotum or cod of a man For the cod is a rugous and thin skin the bottome Concerning the Cod and the bottom of the wombe of the wombe is a very thicke and thight membrane all fleshy within and vvouen with manifold fibres Finally the insertion of the spermaticke vessels the different figure of the mans and womans The insertion of the spermaticke Vessels Testicles their magnitude substance and structure or composition doe strongly gainsay this opinion But what shall we say to those so many stories of women changed into men Truely I thinke saith he all of them monstrous and some not credible But if such a thing shal happen Answeres to the obiection of the change of sexes The first The second it may well be answered that such parties were Hermophradites that is had the parts of both sexes which because of the weakenesse of their heate in their nonage lay hid but brake out afterward as their heate grew vnto strength Or we may safely say that there are some women so hot by nature that their Clitoris hangeth foorth in the fashion of a mans member which because it may be distended and againe growe loose and flaccid may deceiue ignorant people Againe Midwiues may oft be deceiued because of the faultie conformation of those parts for sometimes the member and testicles are so small and sinke The third so deepe into the body that they cannot easily be discerned Pinaeus writeth that at Paris in the yeare 1577. in the streete of S. Dennis a woman trauelled and brought foorth a sonne which because of the weaknesse of the infant was suddenly baptized for a daughter and was called Ioanna A fewe dayes after in dressing the A Historie Infant the Mother perceyued it to be a manchilde and so did the standers by and they named it Iohn As for the authority of Hippocrates It followeth not that all those women whose voyces Answere to the authoritie of Hippocrates turne strong or haue beards and grow hairy do presently also change their parts of generation neither doth Hippocrates say so but plainly the contrary for he addeth When we had tried all meanes we could not bring downe her courses but she perished Wherefore hir parts of generation remained as those of a Woman although her bodye grew mannish and hairie QVEST. IX Of the motions of the wombe ANother question there is whether the wombe moue locally and Mathematically How the womb is saide to mooue or Physically onely concerning which we wil resolue thus There is a threefold motion of the wombe one altogether naturall another altogether Symptomicall and Convulsiue the third mixt partly Naturall partly Symptomical The A threefolde motion Naturall motion is meerely from the faculty of the soule the Symptomatical meerly from an vnhealthfull cause the third from them both together The naturall motion is when the wombe draweth seed out of the neck into his bottom for then it runneth downward to meete it insomuch that sometimes it hath beene seene euen The natural motion of the wombe to fall out it mooueth also naturally when in conception it is contracted and imbraceth the seede strictly on euery side as also when it excludeth the Infant the after-birth or any other thing contayned in it beside Nature For the accomplishment of this motion it hath right fibres and very many transuerse or ouerthwart and this motion comes from the necessity of Nature The symptomaticall motion is onely from a cause that is morbous or diseasefull and The symptomatical motion of the wombe The suffocati on er strangulation of the matrixe that is convulsiue which motion is manifest in the suffocation of the matrixe for then the wombe is moued vpward because it is drawne convulsiuely and that comes either from repletion or from exhaustion or emptines the ligaments either being by drought exsiccated or steeped in ouermuch moysture sometimes it commeth from a poysonous breath from the suppression of the courses or the retention and corruption of the womans seede falne into it out of the vessels In this convulsiue motion the
more excellent parts from the Father and the more ignoble from the Mother But it were time ill spent to insist vpon the answering of such idle conceits Some haue been of opinion that white seede falleth from all the solid parts passing from them into the smaller veines out of the smaller into the greater and in them rideth in the The opinion of others humors as a cloud or sedement in the vrine and so is drawn away by the ingenite traction of the Testicles These men Aristotle elegantly confuteth in the places before cited Galen Confuted by Aristotles in his Bookes de Semine Auicen the Prince of the Arabians contendeth that the matter of the seede falleth vnto Auicens opinion the Testicles from the three principall parts of the body the Braine the Heart and the Liuer and him haue many of the new writers followed Neither were the Poets ignorant of this kind of Philosophy but least it should grow common or be profaned by the rude vulgar wits they cloaked it vnder obscure and blacke veiles and shaddowes of fables as they would do a holy thing For they thought it a great wickednesse and not to bee expiated if The Poets Philosophy concerning this matter the secrets of Philosophy were bewrayed to the common people Wherefore they feigne that when Venus and Mars were in bed together they were deprehended or taken in the manner as we say by Mercury Neptune and Apollo Apollo with his rayes as with a quickning Nectar illustrateth them Now by Apollo they meane the heart whose affinitie with the sunne is so great that they call the Sunne the heart of the world and the heart the sunne of the body Neptune the God of the Sea and the ruler of al moisture resembles the Liuer An Elegant Mythologie which is the fountain of beneficall moisture Vnder the name of Mercury that witty and wily God they designed the braine These three principles therefore respect Mars coupling with Venus that is haue the ruling power in procreation Thus haue you heard the diuerse and different opinions of the ancients and late writers concerning this matter it remaineth now that wee resolue vppon something our selues which we will do on this manner The seed is a moyst spumous and white body compounded of a permixtion of blood What wee resolue of and spirits laboured and boyled by the Testicles and falling onely from them in the time of generation or from the adiacent parts Neither do we ascribe that faculty which they cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Faculty of making seede to any other part saue onely to the testicles and their vessels But whereas there is a double matter of the seede blood and spirits we think that the blood is red and not at all altred by the solid parts and falleth only from the veins As for the spirits which are aery thin and swift Natures wandering through the whole body being neere of kin vnto the ingenite spirits of the particular parts we thinke they fall into the Testicles out of the whole body and bring with them the Idea or forme of the parts and their formatiue faculty And in this sense haply it may be saide that the seede falleth from all the parts of the body but in no other But some man may say If the seede yssue onely from the Testicles how may it bee that two so small bodies as the Testicles are should be able to boile so great a quanty of seede I answere that heerein appeareth the wonderfull wisedome and prouidence of the GOD of Obiection Answere Nature who hath made all officiall parts not onely to draw fit and conuenient Aliment for their owne vse but so much and so great a quantity as may suffice the other intentions of Nature also So the Liuer draweth more blood out of the Veins of the Mensetery then is sufficient for his owne nourishment so the heart generateth aboundance of spirits not The wonderfull prouidēce of God onely for his owne vse but to sustaine the life of all the parts The Testicles therefore beeing common and officiall members and the first and immediate organs of generation do draw more blood then may suffice for their own sustentation which ouerplus being there arriued is by them continually concocted and boyled into seede QVEST. V. Whether women do yeelde seede COncerning the seede of women there is a hot contention betweene the Peripatetians and the Physitians Galen in his Bookes de Semine and in the 14. book de vsu partium elegantly discusseth the whole question wherefore that which he there hath at large and in many words exemplified wee in this place will contract and draw into a briefe summe There shall be therefore three heads of this Disputation First of all we will propound the reasons of the Peripatetiks Secondly Three heades of this Controuersie we will giue you a view of the opinion of the Physitians and lastly wee will answere all Obiections that are brought against the truth Aristotle in his Bookes de Generatione Animalium contendeth that women neither loose The argumēts of the Peripatetiks that women haue no seede any seede in the acte of generation neither yet indeede haue any seede at all and that for these reasons First because it is absurd to thinke that in women there should be a double secretion at once of blood and seede Secondly because women in their voice in their haire in the habit of their body are most like vnto Boyes but boyes breede no seed Thirdlie because women do sometimes conceiue without pleasure yea against their wils For Auerrhoes telleth a Story of a woman who being in a Bath together with some men receyued seed that fell from them and floted in the water and thereupon conceiued Fourthly because a woman is an vnperfect male and hath no actiue power but onely a passiue in generation Finally because if women should loose seed they might engender without the helpe of the male because they haue in themselues the other principle of generation to wit the Menstruall blood On the contrary the Physitians bring stronger arguments to prooue that women yeeld The opinion of the Physitians seede This first of all men Hippocrates auoucheth in his Bookes de Genitura and de diaeta where he doth not onely acknowledge that women haue seede but addeth moreouer that Hippocrates Aristotle in either sexe there is a twofold kinde of seede one stronger another weaker Aristotle also himselfe in his tenth booke de Historia Animalium is constrained to confesse that to generation there is necessarily required a concourse of the seeds of both sexes Galen in this businesse hath so excellently acquitted himselfe that he hath preuented all men after him for gaining any credit by the maintenance of this truth Notwithstanding Galen we will endeauour by demonstratiue arguments to make it so manifest as for euer all mens mouths shall be stopped First therefore it is agreed
vppon by all men as well Physitians as Philosophers The reasons on the Physitians side that Nature endeuoureth nothing rashly or in vaine If therefore there bee all Organes for generating boyling and deriuing or leading seede to the parts of generation in Women as in men it must needs follow that they also doe generate boyle and leade downe seede Now for the preparation of seede they haue foure vessels two veines and two Arteries for the boyling and perfecting seede they haue testicles for the leading it down they haue eiaculatory vessels And this is agreed vpon by all Anatomists I know well that the Peripatetiks will Obiect that in those vesselles there is conteyned a kinde of waterish moysture and serous but nothing sufficiently boyled and that the Testicles Obiection Answere of women haue as much vse as the paps in men But how miserably they are deceiued good reader be thou iudge If those preparing vessels do containe nothing but a whaey and serous moisture crude and vndigested why are they contorted with so many Girations and Convolutions why so wreathed and plighted one with another Nature no where in all the body hath made any web or complication of vessels but onely for a newe coction and elaboration Add heereto that if these vessels do onely yeelde a waterish and serous humor why doth the spermaticall veine insinuate it selfe into the spermaticall artery That there is not the same reason or proportion in the paps of men and the Testicles of womē so that of two vessels they become but one as it is in men Is it not rather therefore that the double matter of the seede should be exquisitely mingled and one body made of the permixtion of blood and spirits As for the proportion betweene womens Testicles mens breasts we say it is not equall For the Pappes in men serue onely for ornament to strengthen the chest and defend the noble parts therein contained The Testicles of women vnlesse they make seede are altogether vnprofitable The Pappes of men haue no Glandules neyther do they generate milke the Testicles of women are perfect Glandules and their substance is mouable and hollow or cauernous as they are in men Moreouer why are the eiaculatory vessels which are inserted into the sides of the wombe which they An argument from the eiaculatory vessels commonly call the hornes more intorted in women then in men but only that the shortnes of the way might be recompenced by the variety of the complications What neede was there of so great curiosity in this admirable work of Nature if it had been only for the Generation or eiaculation of a crude and waterish humour This demonstration we take to be strong enough and indeed not to be gayn-sayed yet Another demonstration giue mee leaue to strengthen it yet more with another There is nothing more certayne then that woemen in their accompanying with men doe loose somewhat from whence comes their pleasure and delight That therefore which is auoyded is either bloud or a thinne and serous humour or perfect and laboured seed No man in his right wits will say it is bloud for when the courses flow there is no pleasure no delight followes thereuppon yea most commonly dire and terrible racking paynes That it is not a serous or vnconcocted humour is conuinced by the wonderfull structure of the preparing and by the complications of the eiaculatorie vessels VVherefore it remayneth that it must bee something well concocted and laboured in these complications which they loose And that is Seed which is prooued by the white colour the thicknesse and the spirites wherewith it is houed and turgid If you dissect the organs of women which haue long refrayned the vse of men you shall finde their vesselles and Testicles full of seede Adde hereto that those who of a long time haue intermitted the vse of the mariage bed or otherwise are wanton women doe in their sleepes auoyde great quantity of seede And are not women often troubled with the gonorrhaea or running of the reynes and that disease which we cal priapismus Yea sometimes when their genitalles are full of seede they grow into woodnesse and rage of lust and euen to bee starke mad indeede but after that seede is auoyded they come againe vnto themselues Continuall experience tels that those Females which are castrated or gelt will neuer Another opinion of some Peripateticks admitte the vse of the Male but the goads of lust are in them vtterly extinguished The strength and validitie of these arguments haue driuen many of the Peripateticks to confesse that women also doe auoyde seede but least they should depart from the opinion of their Maister Aristotle they say that that seede is vnfruitefull hauing in it no actiue or operatiue faculty or power So that all the actiue power of generation they attribute to men comparing the man to the Artificer and the woman to the wood which hee squareth and heweth and worketh into a shape or forme The man they say yeeldeth the Soule and the forme the woman onely the matter The principall of this sect are Auerrhoes and Albertus Magnus for say they whereas in euery Nature there must be a Patient correspondent and answerable to the agent it is most Auerrhoes Albertus Magnus likely that the passiue power is giuen to women which might answere to the actiue power in men And truely to receiue the seede to conceiue it to beare the burthen and to nourish the Infant are all arguments of a passiue faculty With this deuice they think they haue eluded and escaped the darts of the Physitians when yet alas they wallow still in the same myre For to auoyde white spumous thicke Womens seed is operatiue and well concocted seede is all one as to auoyde actiue and operatiue seede For will the spirites which are brought by the spermaticall arteries and are exquisitely mixed with the bloude in these mazy complications play them idlie in the conformation Or shoulde we not rather beleeue that the spermaticall partes are of them generated as of their proper matter I he seed therefore of vvomen is actiue as that of men but yet it is vveaker because it is lesse hot and hath in it fevver spirits I vvill giue you a taste of one or tvvo of Galens arguments vvhich shall manifest the foecundity and fruitfulnes of vvomens seede A strong reason of Galens That the childe is sometimes like the father sometimes like the mother no man vvill deny This similitude is either from the seede or from the menstruall bloud not onely from the menstruall bloud because then children should alvvaies be like their mothers neuer like How children become like their parents their fathers neither onely from the seede of the father for then children should alvvayes bee like the father and neuer like the mother the similitude therefore proceedeth from a common cause issuing from them both vvhich common cause is seede The
Saint Anthonies fires and scirrhous that is What diseases come therefrom hard and indolent tumors If it returne vnto the vpper partes it breedeth many diseases which follow the Nature of the part affected and the offending humour In the Liuer it breedeth the Caecexta the Iaundise the Dropsie In the Spleene obstructions and Sctrrhous tumors in the Stomacke depraued Appetite and strange longings in the Heart palpitations and Syncopes or sounding in the Lungs Vlcers and Consumptions in the Brayn the falling sicknes and mad melancholly and many other such like Amongst the new writers Fernelius the best learned Physician of them all in the 7. book Fernelius opinion of his Phisiologie proueth that this bloud is not Alimentarie nor of the same Nature with that by which the Infant is nourished in the mothers wombe but thinketh it noxious and hurtfull both in the quantity and quality On the contrary we thinke and perswade our selues wee shall also conuince others that this bloud which is monthly euacuated by the wombe is all one with that bloud whereof The contrary opinion that it is naturall the Parenchymata or flesh of our bowels are made and wherewith the Infant in the wombe is nourished and that it is in his owne nature laudable and pure bloud and no way offensiue to the woman but onely in the quantity thereof And this we hope wee shall euict both by authority of the Antients and by inuicible and demonstratiue arguments First of all Hippocrates fauoureth this opinion as also doth Galen Hippocrates in his first Hippocrates Booke de morbis mulierū hath this saying The bloud falleth from a woman like the bloud of a stickt Sacrifice which soone cloddeth or caketh together because it is sound and healthfull And this also he repeateth in his Booke de Natura pueri now the conditions of laudable bloud are to be red and quickly to cake Galen in his third Booke de causis symptomatum writeth Galen Reasons to proue it naturall that this bloud is not vnnaturall but offendeth onely in quantity And this may also be demonstrated by good and true reasons this bloud in a sound woman for if shee bee sickly the whole masse of bloud is corrupted the bloud I say that is auoyded euery month by the wombe is made of the same causes by and of which the other bloud is made with which the flesh is satisfied and nourished For the matter is the same the same heat of the Liuer the same vesselles conteyning it why then should there bee any difference in their qualities Moreouer if as the Philosopher often vrgeth the Finall cause be the most noble and preuayleth in the workes of Nature ouer all the rest why should this superfluous bloud redound First in the colde Nature of women vnlesse that it might become an Aliment vnto the conceiued and formed Infant why doeth shee purge it rather by the wombe then by the The second nose as it is often auoided in men vnlesse it be to accustome her selfe to this way that after the conception it may exhibit it selfe for the nourishment of the Infant This is the small cause of the menstruous bloud acknowledged by Hippocrates Aristotle Galen and all the whole schoole of Physitians Aristotle sayeth that such is the Nature of a woman that their bloud perpetually falleth to the wombe and the principall parts therfore if they be haile and sound of body and haue their courses in good order they are neuer troubled with varices or swollen veines neuer with the Haemerrhoids nor with bleeding at the nose as men are Now if these courses doe affect the way into the wombe for no other cause but onely for the nourishment of the Infant then no man will deny but that it is benigne and laudable bloud For Hippocrates in his Booke de Natura pueri and in the first booke de morbis mulierum sayeth that the Infant is nourished with pure and sweete bloud in the first place he sayth that the Infant draweth out of the bloud that which is the sweetest in the second that the woman with childe is pale all ouer because her pure bloud is consumed in the nourishment and increase of the Infant Moreouer that the bloud which Nature purgeth by the wombe of a sound woman is Third pure and Elementary this is a manifest argument because of it returning to the paps milke is generated and therefore Nurses haue not their courses as long as they giue sucke nowe that milke is made of the purest blood Hippocrates witnesseth in his Booke de Natura pueri Aristotle in the first Chapter of his fourth Book de Generatione Animalium sayth that the Why Nurses haue not their courses neither yet conceiue nature of the Milke and of the menstruous bloud is one and the same and thence it is that those that giue sucke haue not their courses neither yet do conceiue with childe and if they do happen to conceiue then their milk faileth Add hereto that if the impurity of the courses were so great as some would haue it then it would follow that when women are with childe and their courses faile vppon that cause they should be worse disposed then if they should faile vppon other causes because the Infant drawing away the purer part of the bloud that other which is venomous or of a malignant quality would rage so much the more hauing lost the bridle whereby it is restrayned moreouer those symptomes would be more violent in the last moneths then in the first after conception all which is contradicted by common experience Wherefore the menstruall bloud is onely aboundant in women and hath no other fault Conclusion at all if they be sound and hayle and is of the same Colour Nature and Temperament with the rest of the bloud conteyned in the trunke of the hollow veine and wherewith the flesh is nourished Yet is it called an excrement but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abusiuely because the flesh being therewith filled and satisfied doth returne that which remayneth back into the veines and voyde it out so the Stomacke beeing satisfied with the Chylus thrusteth it into the Guttes But Auicen maketh a question whether this menstruall bloud be an excrement of the second Auicens question or of the third concoction we say it is of both but in a diuerse respect It is an excrement of the second concoction because the whole masse of bloud hath his first Generation in the Liuer the seate of the second concoction and from the Liuer is powred as an ouerplus Answered or redundancie into the trunk of the hollowveine It is an excrement of the third concoction because it is as we sayd vomited away by the flesh when it is satisfied after the third concoction Those arguments which before were alleadged against this truth are but veine and light Answere to the former arguments For as we grant that all those mischiefes and
dilatation in the diastole wee must also yeelde that there is at the same time and in the same vessell a compression in the systole Furthermore is it not true which the Philosopher so often vrgeth that a part of that The second which is continuall being moued the whole is moued vnlesse it bee hindered The arteries of the Infant are continuated with the arteries of the mother therefore when the mothers arteries are dilated it is of necessity that the arteries also of the Chorion must be dilated But if that pulsatiue faculty did flow from the heart of the Embryo there should flowe also vitall spirits from the left ventricle into the arteries of the Infant which alwayes be accompanyed with arteriall bloud and so the arteriall bloud of the mother should bee alwayes mixed with the arteriall bloud of the Infant and there should be a double motion in the arteries of the Infant one from the heart of the Embryo the other from the mothers arteries which would not be answerable but contrary the one to the other VVe conclude therefore that the Arteries of the Infant are moued after the mothers arteries because they are continuated with them and therefore that that vitall faculty which procreateth the vitall spirits and the arteriall bloud must by no meanes be admitted to bee in the Infant Galen sometimes seemeth to haue beene of this opinion for in his Booke de formatione Galens opinion foetus hee sayeth that the Infant liueth after the manner of a Plant and therefore standeth neither in neede of the action of the Heart nor of the Brayne as neither of the eyes nor of the eares As therefore a Plant oweth all his life vnto the earth so the Infant oweth all to the mother yea sometime hee sayeth that the Infant is as it were a part of the mothers body As therefore a part of the body needeth not any particular respiration nor any particular stomacke to digest his Aliment yet of necessity requireth the pulsation of Arteries so the Infant liueth contented onely with transpiration which is accomplished by the Dyastole and Systole of the Arteries In the 21. Chapter of his sixt Booke de vsu partium Galen sayeth Wee neede not wonder Galen that the Heart of the Infant to his proper life needeth but a little spirit which he may draw out of the great Artery seeing it sendeth neither bloud nor spirits to the Lungs nor to the Arteries of the whole body as it doth in perfect creatures VVhere marke that hee sayeth The Heart may draw a little out of the great Artery For the values or floud-gates there set by Nature do not hinder a little arteriall bloud and spirites from siping into the Heart but they hinder a sudden and plentifull consluence such as should be necessary if of them the Heart shoulde make vitall spirits and arteriall bloud for the whole body of the Infant This I say was Galens opinion yet in many places he seemeth to say the quite contrary that the Arteries of the Infant are moued by a faculty sent from his Heart vnto them The contrary opinion That the arteries of the Infant are moued by a power issuing from his hart Authorities out of Galen and that the Heart itselfe is moued by an in-bred and proper motion In the 22. Chapter of the seauenth Booke de vsu partium The Heart sayth he not onely in perfect creatures but also in Infants supplyeth to their Arteries the power by which they are moued and in 21. Chapter of the sixt Book If you tie the Arteries of the Nauel whilst the Infant is in the womb all the Arteries which are in the Chorion will cease beating yet those Arteries which are in the body of the Embryo will continue their pulsation but if with the vmbilicall Arteries you tye also the vmbilicall veines then will the arteries which are in the body of the Infant leaue beating also By which it is manifest first that that power which moueth the arteries of the Chorion proceedeth from the heart of the Infant againe that the arteries get spirits from the veines by their inoculations In the same Booke in another place hee sayeth The Heart in the Infant when it dilateth itselfe draweth bloud and spirites from out of the venall Artery In the ninth Chapter of his Booke de formatione foetus When the Heart of the Infant commeth to haue ventricles and hath receiued venall and arteriall bloud then it pulseth and together with it selfe moueth the Arteries so that it liueth now not onely as a Plant but also as a Creature This opinion may also be confirmed by reasons Seeing the Heart is the hottest of all the Bowels and as it were a fire-hearth if you depriue it of motion it hath nothing left wherewith it may bee refrigerated by transpiration The first argument it cannot because it is included in a hotte and narrow roome nor by the appulsion of externall ayre for the solidity and thightnesse of the membranes wherewith it is compassed hinder the accesse thereof adde hereto that those watery excrements doe hinder the perspiration Neither hath the Heart of the Infant any refrigeration from the mothers arteries by the accesse of a new matter or spirit for nothing can ariue into the Heart of the Infant from his arteries because of the membranes which lye vpon the mouth of the great arterie The motion therefore of the Heart was necessary by the benefite whereof both bloud and spirit are drawne into it and from thence communicated to the whole body The credite The 2 argument also of this opinion is increased by Histories For many women report that some haue beene cut out of their mothers womb after they were dead and so saued as Scipio and Manilius Histories of many cut out of their mothers wombs The Ciuill Lawyers doe condemne him as a murtherer that shall bury a woman great with childe before he hath taken the Infant from her because togither with the dead mother he seemeth or his held in construction to haue buried a liuing Infant which Law being made with the consent of Physitians doeth sufficiently declare that the Infant may suruiue after the Mother is dead It is reported that Gorgias the Epirote after his Mother was dead and vppon the Beere to be buried yssued aliue from her wombe which could not haue beene vnlesse the heart of the infant had had in it a vitall faculty which without the assistance and communion of the mothers heart for a while did sustaine his life But I thinke it will not be hard to giue a sufficient answere to all these authorities and arguments For Galens authority we make the lesse account of it because it contradicteth Answeres to the authorities and arguments himself Moreouer we say that the experiment which Galen biddeth vstry is impossible for you cannot intercept the vmbilicall veine and arteries of the infant vnlesse the Mother bee dead and her wombe opened and
they haue gotten the measure of heate that they had in the liuing body will be dilated but neuer fall because there wanteth a faculty but they are both deceiued For if both the Dyastole and Systole came not from the faculty but from the constitution How both were deceiued of the artery then the artery should euer keepe the same magnitude and the same vehemencie of pulsation but we see that the pulse is now greater now lesser as the strength is great or little sometimes the Systole sometimes the Dyastole is greater as the vse of either is increased There want not some who striue to prooue that the motion of the arteries is from the brayne standing vpon one authoritie of Galens where hee sayth in the 2. Booke That the motion of the arteries is not from the braine de causis pulsuum When in a man the pulse beginnes to be convulsiue presently he is taken with a convulsion which seemeth to intimate that there is one originall of the faculty of pulsation and of that to which convulsion doeth belong But Galens owne obseruation bewrayeth the vanity of this opinion For if the brayne be compressed sence and motion will perish but the arteries will still beate If the nerue which commeth from the brayn to the heart bee cut or intercepted the creature becommeth dumbe but the arteries beate still Seeing therefore that the arteries neither moue by a power of their owne nor from the The true cause whereby the motion is moued Elementary forme nor onely from heate nor from a spirit or spumy bloud it remayneth necessary that they should be mooued by pulsatiue power of the heart For if they should be moued by any thing saue by a faculty their motion should be not continual but violent neither would there bee any attraction of ayre in dilatation but the boyling bloud would take vp all the roome This Faculty or power pulsatiue is in a moment carried not through the Cauitie but along the coats of the Arteries and that it is carried in a moment this is an argument that Which waie the Faculty is led all the Arteries are mooued with the same motion all together in the same time vvhen the heart is mooued If it be obiected that Galen in the 1. de different pulsuum de 2 prima cognitione ex puls speaking of those that haue hot hearts and cold Arteries in whom the parts of the Arterie that are neerer to the heart are dilated sooner then those that are more remote is constrained to confesse that the pulsatiue power is mooued through the What may hinder the motion of the heart arterie slowly by degrees I answer that the faculty floweth in a moment vnlesse it be hindred But it may be hindred sometimes by his owne fault sometimes by the fault of the Instrument by his owne when the heate is weake by the instrument when the arteries are either cold or soft or obstructed It remaineth therefore that when al things are aright disposed it floweth in an instant and not through the Cauitie but along the coats of the Arteries Galen in the last Chapter of the Booke Quod sanguis Arterijs delineatur giueth an An instance for experiēce instance from experience If you put a Quill or Reede into the Arterie which will fill the whole cauity yet will the Artery beate but if his coats be pressed with a Tie it will cease instantly If it be obiected that the Arteries in an Infant beate before the heart and therefore the pulse is from the spirit not from the heart I aunswere that the Infants Arteries Obiection Solution do mooue by a vertue that proceedeth from the heart of the Mother for the Arteries of the infant are continuall with those of the Mother and receiueth as well life the pulsatiue Faculty from her as the Liuer and all the other parts do nourishment QVEST. V. Whether the Arteries are dilated when the Heart is dilated or on the contrary then contracted THere ariseth now a more obscure thornie and scrupulous question then A difficult question the former and that is whether the Arteries and the heart are mooued with the same motion For the explication whereof we must first resolue that the Arteries are filled when they are dilated and emptied when they are contracted The Arteries are filled in their dilatatiō that they draw when they are dilated and expell when they are constringed The reason is manifest For the vessels must needs draw with that motion whereby they are made most fit to receiue but the vesselles by how much they are more enlarged by so much are they more capeable now they are enlarged by dilatation therefore when they are dilated they draw and are filled so that Archigines is no way to be hearkned vnto Archigines who was of opinion that in the Systole the arteries do draw and are filled and in the Diastole do expell and are emptied whose argument for this was because in inspiration the lippes are streightned and the Nosthrils contracted but whether this Diastole of the Arteries The first opinion Erasistratus be at once and together with the dilatation of the heart that is indeede a great controuersie Erasistratus was the first that thought their motions contrary that is that when the heart is dilated the Arteries are contracted and when the heart is contracted the Arteries are dilated Amongst the new writers these haue sided with him Fernelius Columbus Cardane Sealiger and truely his opinion may be confirmed by authorities and reasons Galen in his Authorities Booke De Puls ad Tyrenes saith that the Vitall Faculty dooth mooue diuers bodies at the same time with diuers motions which can be vnderstood of nothing else but the motions of the heart and of the arteries Auicen Fen. 1. cap. 4. doctrin 6. affirmeth that the vitall Reasons The first Faculty doth together dilate and constringe The reasons beside these authorities are In the Diastole the heart draweth blood by the hollow veine into his right Ventricle and aer by the venall artery into the left Therefore at that time the heart is filled and the vessels are emptied Contrariwise in the Systole the heart expelleth the Vitall spirit into the arteries therefore at that time the heart is emptied and the arteries are filled but when the arteries are filled they are distended and when they are emptied they fall wherefore when the heart is distended the arteries are contracted and when it is contracted they are distended Beside there is the same proportion betweene the arteries and the heart which The second there is betweene the heart and the deafe eare but it is most certaine which our eie-sight teacheth vs that the motion of the heart and of the eares of the heart are diuers for when the heart is dilated then those eares doe fall and when the heart is contracted then they are distended and filled wherefore the heart and the
of the heart then on the right because the thicker part wanteth the more nourishment But the aduersaries say that the outward part is onely nourished with this veine the inward with the bloud contayned in the ventricles for say they this veine is too little to nourish Arguments for the other side the whole heart being a very hot member and in perpetuall motion beside the veine looseth it selfe in the superficies of the heart and passeth not into the ventricles But for the narrownes of the veine I cannot perceiue it is so small as they talke of it and for this motion it is true yet there are many things that temper it on the outside it is couered almost with fat and compassed with a watery humour and within it hath aboundant moysture whereby Answered though it be not nourished yet is it watered and kept from drying and flaming as boyling hot water-keeps a vessell on the fire from burning And whereas they say the branches of the coronary veine passe not into the ventricles I answere that neither are the vesselles dispersed into the inner substance of the muscles and the bones Hippocrates sayeth That flesh draweth from the next vessels If you would faine reconcile the newe writers to Galen A reconciliation you may say That haply the inward parts of the heart are nourished with the bloud contayned in the ventricles but not yet attenuated for why should the inward parts be nourished with rarified bloud and the outward with crasse and thicke seeing the nature of the inward flesh and outward is all one and somuch of the nourishment of the heart Nowe Of the substance of the heart Whether it be a muscle for the substance and flesh of it some say it is musculous but that we haue answered before in the description briefly thus Hippocrates in his Booke de Corde calleth it a strong muscle againe it is moued by a locall motion and so are none of the other bowels as the Liuer the Spleene the Kidneyes c. but all muscles are so moued Moreouer the flesh of the bowels is simple and similar but the flesh of the heart not so but wouen with threds and fibres That it is like that of the muscles therefore it is a muscle Galen on the contrary will haue it no muscle for that muscles haue simple fibres but the heart manifold the muscles haue but That it is not one and that a simple motion for they bow or streatch forth lift vp or pull downe but the heart hath diuers yea contrary motions and this is a very powerfull argument which yet some seeke to ouerthow because say they there be many muscles which haue diuers kinds of fibres and also diuers yea and contrary motions as the Pectorall muscle which hath diuers Answere of some to Galens argument fibres and moueth the arme not vpward and downward onely but forward also and the muscle called Trapesius which moueth the shoulder blade not only vpward and downward but backward also and therefore the variety of his fibres and the diuersity of his motions do not exempt him from the number of muscles I answere for Galen Those two Muscles aboue named haue indeed diuers motions but Answere for Galen not from the same part but from diuers parts of the muscles for they haue diuers originals or beginnings The Trapesius ariseth from the back-part or nowle of the head from the rack-bones of the backe by the former part it moueth vpward and downeward by the latter The pectorall also hath diuers beginnings for it ariseth from the Throte and from the whole breast-bone wherefore these muscles doe not pull downe with the same part wherewith they lift vp but the heart is dilated and contracted in the same part there is not therefore a like reason of their motions The like may be said of their fibres for the fibres of those aboue-named muscles though they be of more kinds thē one yet are they distinct the fibres of the heart are wouen together and confounded that no art or industry wil part them The fibres of the muscles are diuers in their diuers parts but those of the heart are all in euery small part of the heart Moreouer the taste of the heart and of the muscles is not one saith Galen in the 8. chapter of his 7. booke de Administrat Anatom Auicen saith the muscles are weary the Auicen for Galen one weake argument heart neuer yet this seemeth to be no sound reason because the midriffe which is a very strong muscle mooueth perpetually but Auicen hath another reason for Galens opinion of more force which is this The heart is no muscle because his motion is not voluntary for Another stronger we can neither forslow nor hasten neither stay nor stirre vp his motion as we may the motion of the midriffe and of all the other muscles We conclude therefore with Galen that The conclusion with Galen the heart is no muscle but either an affusion of bloud which Erasistratus called parenchyma or some peculiar flesh How Hippocrates is to be vnderstood wee haue said before to Answere to Hippocrates authority wit abusiuely it is musculous because it is red fibrous but not a muscle But it will be obiected it is moued with locall motions therefore it is a muscle I answere that by the same reason should the wombe be a muscle for we haue shewed To the first reason how that is moued euen locally sometimes as when it closeth in conception or is dilated in the birth and the guts haue a locall motion called motus peristalticus which no man will say is a voluntary motion or that therefore they are muscles To the other argument we say that the flesh of the heart though it bee fibrous yet it is simple because the fibres are of the same substance with the flesh of it as the fibres of the To the second stomacke the wombe and the guts but the fibres of the muscles are particles of Nerues and Tendons much vnlike their flesh and this indeed is Galens answere in his 2. booke de temperamentis yet we affirme that the fibres of the heart are stronger and harder then the rest of his flesh which maketh it stronge and better able to indure his perpetuall labour But why is the flesh of the heart more fibrous then that of the Liuer or kidneyes Galen answeres The fibres of the heart are made for necessary vses of traction retention and expulsion Why the flesh of the hart is fibrous by the right it draweth in the Diastole or dilatation by the oblique it retaineth and by the transuerse it expelleth in the Systole or Contraction QVEST. IX Whether the heart will beare an apostumdtion solution of continuity or any grieuous disease THE last quaestion concerning the heart shal be whether it will beare any notable disease or no. Hippocrates saith in his booke de morbis The heart is
the pores of the spongy bone to the forward ventricles where it meeteth with the vitall spirit sent vpward from the hart by the soporarie arteries powred into the Plexus choroides which is in the ventricles both which spirits and ayre sayth he by the perpetuall motion of the braine and this Plexus Choroides are exactly mingled and of them the Animall spirits are generated in that Plexus Choroides which is in the ventricles and this he sayth was his owne inuention Argenterius will haue but one influent or moouable spirite besides the fixed spirites of Argenterius the particular partes whose arguments shall be sufficiently answered in our Controuersies by Laurentius Archangelus opinion is that the Animall spirits are made of the vitall changed by many Archangelus exagitations and alterations by the arteries which make the Rete mirabile and the Plexus Choroides but receiuing his vttermost perfection in and by the substance of the Braine so becommeth a conuenient vehicle of the sensatiue soule The processe of which generation he sayth is after this manner There is an inchoation or beginning made in the Retemirabile but the plenarie perfection is in the Plexus Choroides yet that from a power or facultie of the marrow of the braine in which alone such power resideth being so perfected they are powred out into the ventricles which adde nothing to their generation as into store-houses or places of receyte where they are kept to bee transported into the whole body Laurentius thus the Animall spirit is generated of the vitall spirit and the aire breathed Laurentius in whose preparation is in the labyrinthian webs of the small arteries in the vpper or forward ventricles but they receiue a farther elaboration in the third ventricle and their perfection in the fourth and from thence by the nerues are diffused into the whole body but he reprehendeth those that auouch that this spirit receiueth his forme and specificall difference in the webs before named Finally Varolius and with him Bauhine and wee with them will resolue first for their matter that it is arterial bloud aboundantly fulfilled with vitall spirits and ayre drawn in by the Varolius What we resolue of nosethrils for the manner wee say it is thus The spirituous and thin bloud is sent vp from the heart by the soporarie arteries vnto the braine and is powred out into the Sinus of the dura mater whilest they are dilated as is venall bloud out of the veins With this is mingled ayre drawne by inspiration through the nosethrilles and ariuing into the braine through the pores of the spongy bone These substances thus mingled and mixed in the vesselles Bauhine whilest they are carried through the conuolutions of the Braine are altered and prepared purged also from phlegmatick excrement which whilst it nourisheth the braine the more subtile part is transfused into his substance and there that is in the marrowy substance of the braine it is laboured into a most subtile Animall spirite and so is from thence by the same passages returned and communicated to the spinall marrow and to the nerues of the whole body Neither saith Varolius is it necessary that these spirits should haue any cauities to be laboured in and hee sheweth it by an example When wee shut one eye the Animall spirit in a moment returneth vnto the other so that it dilateth the ball or pupill of the other and yet is there no manifest passage between them sauing those insensible poâ—â—s which are in euery nerue and also in the substance of the braine And hereunto subscribeth also Platerus on this manner the common opinion saith he is that the Animall spirit is generated and contayned in the Plexus Choroides which I cannot approue as well because Platerus these vesselles are so very small as also because so many excrements of the braine fall through the ventricles I thinke therefore that the Animall spirit is tyed to the substance of the braine so that the braine is neuer without Animall spirites neither can the Animall spirites subsist in any part without the substance of the braine for what else is the inward substance of euery Nerue but a kinde of production of the braine compassed about with a production also of the membranes of the same And thus much shall be sufficient to haue sayed concerning the vse of the Braine and the generation of the Animall spirit Now wee proceede to the After-braine or the Cerebellum CHAP. XIIII Of the Cerebellum or After-braine THat the whole Masse of the Braine is diuided into the Braine After-braine we haue already shewed The cause of this diuision Varollius taketh to be this Whereas of those things which are apprehended by the senses there are two chiefe differing much the one from the other yet both of them so immediately seruiceable to the vnderstanding that they cannot be substituted one for the other wherof one belongeth to the Sight the other to the Hearing and because there The reason of the diuision of the Braine is required to the perfection of sight the mediation of a moist and waterish body as we see in the eyes therefore for their behoofe especially and of the visible Species which they admit that part of the braine was made which is the softer and so great that it filleth almost the whole Scull and this is called properly Cerebrum or the Braine But because those Species which are apprehended by sound or resounding do require a kinde of drines in their Organ as Hippocrates excellently acknowledgeth for where there is only moysture there is little or no resonance at all therefore vnder the braine in the backepart of the head there is ordained and scituated a lesser and faster portion which they call Cerebellum we the After-braine which as it is truely harder then the braine it selfe so is it consequently dryer And this is Galens opinion in the 6. chapter of his 8. booke de vsu partium where Galen he saith that therefore it is harder then the braine because it produceth hard Nerues albeit Vesalius Columbus and Archangelus wil not admit any difference in their substances Vesalius Wherefore the Braine it selfe was especially made for the behoofe of the eyes theyr obiects the After-braine for the vse of resounding species or such things as were to bee Why the braine is aboue the after braine The after-braine Aristotle represented to the hearing And because the sight is more excellent then the hearing ministring vnto vs more difference of things therefore it is seated aboue the braine The Cerebellum or After-braine called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is after the Braine is as it were a priuate and small Braine scituated in the backe and lower part of the scull vnder the Braine Tab. 11. fig. 8. R R from which it is separated it is also couered with both the Meninges or Membranes and is vnited
QVEST. 1. Whether the Braine be the seate of the Principall Faculties THE Animall Faculties are by the Physitians distinguished into Faculties of Sense Faculties of Motion and Principall A diuision of the Animal Faculties Faculties The sensitiue Faculty is double one Externall whose obiect is singular or one the other Internall vvhose obiect is common or manifold this Internall Facultie the The common sense Philosophers call the Primary or Common sense and this is it which alone maketh the differences of Images as wee call them or Abstracted Notions She sitteth in the substance of the Braine as in a throne of Maiesty beholding the Formes or Ideas of all things vnder her feet This is shee that discerneth betwixt sweete and bitter and distinguisheth white for sweete This common sense Aristotle compareth to the center of a circle because the shapes and formes receiued by the outward senses are referred or brought heereunto as vnto their Iudge and Censor After this inward sensitiue Faculty do follow the principall Faculties and first of all the Imagination which conceyueth apprehendeth and retaineth the same Images or representation The Imagination which the common sense receiued but now more pure and free from all contagion of the matter so that thogh those things that moue the senses be taken away or other wise doe vanish yet their footsteps and expresse Characters might remaine with vs. And this conception or apprehension we call Phansie By this Phansie that supreme soueraign Intellectual power of the Soule is stirred vp and awaked to the contemplation of the Ideas The Intelligence or Notions of vniuersall things Finally all these are receyued by the Memory which as a faithfull Recorder or Maister of the Rolles doth preserue store vp and dispose in due order all the forenamed Notions The memory or abstracted formes And these are the Principal Faculties according to the Philosophers and the Physitians concerning which we haue three things to enquire The first whether the Braine be the seate of them all Secondly whether in the braine 3. Questions these diuers Faculties haue diuers Mansions And lastly whether these principall Faculties do result or arise out of the temperament or from the conformation of the Brain and whither they be Similer or Organicall Concerning the seate of the reasonable Soule the opinions of the Philosophers and Diuers opinions Physitians are very different Herophilus placeth it about the basis of the braine Xenocrates in the top of the head Erasistratus in the Membranes of the braine Empedocles the Epicures Herophylus Xenocrates Erasistratus Empedocles Moschion Blemor and the Egyptians in the Chest Moschion in the whole bodye Heraclitus in the outward motion Herodotus in the eares Blemor the Arabian in the eyes because the eyes are the discouerers of the minde and so fitted and composed to all the affections and affects of the same that they seeme to be another Soule for when we kisse the eye wee thinke wee touch the soule it selfe Strato the Naturalist thought the soule inhabited in the eye-browes because they are the seate of Pride and Disdaine and therefore the Poets were woont to call pride the Eye-brow Strato Physicus Prouethe and we commonly say of an insolent man that we see pride sitting vpon his browe Moreouer from the haires of the browes the Phisiognomers gather signes of the disposition Strato his Phisiognomy of the eie-browes of the minde For if they bee straight it is a signe of a soft and flexible disposition if they be inflected neare the nose they are a signe of a scurrulous Buffon if they bee inflected neare the temples they argue a scoffing Parasite if they bend all downewards they are an argument of an enuious inclination The Perepatetickes and Stoicks doe all of them place the faculties of sence and vnderstanding in the heart because say they that that is the The opinion of the Peripateticks principle or beginning of motion is also the originall of sence But the heart is the principle of all motion because it is the hottest of all the bowels and a liuing fountaine of Naturall heate Moreouer in passions of the minde as Agonies Feares Faintings and such like the spirites and the heate returne vnto the heart as vnto their Prince And for this Hip authority they bring the authority of diuine Hippocrates in his golden Booke of the heart where hee sayth The Soule of a man is seated in the left ventricle of the heart from thence commandeth the rest of the faculties of the Soule and it is nourished neither with meate nor drinke from the belly but with a bright and pure substance segregated from the bloud We with Hippocrates Plato Galen and all Physitions do determine that The braine is the seate of all the Animall faculties for if the braine be offended wounded refrigerated The opinion of the Physitions inflamed compressed or after any other manner affected as it is in a phrensie Melencholia Charos Chatoche or Epilepsie wee may discerne a manifest impeachment of all the Animall functions which if wee desire to cure wee apply our remedies not to the heart but to the That the braine is the seat of the Animal faculties braine But if the heart were the seat of the principal faculties then in all affections or notable distemper thereof all the functions should be interrupted because the action is from the Temperament But in a Hecticke Feuer in which there is an vtter alienation of the Temperament the voluntary and principall faculties remaine sound and vntainted When the heart is violently moued as in Palpitation neither is the voluntary motion of the parts depraued nor reason it selfe Who will deny that the vitall faculty is oppugned by a pestelent aire the byting of a venomous creature or by taking of poyson but al those that are so affected do yet enioy their sence and reason If saith Galen in his 2. booke de placitis Hippocratis Plat. you beare the heart and presse it you shall perceiue that the creature will not be hindred in his voyce his breathing or any other voluntary action And whereas Hippocrates placeth the Soule in the heart happly hee speaketh after the manner of the common people as hee vseth oftentimes to doe now the vulgar imagined Hip. expounded that the Soule was in the heart So he calleth the Diaphragma or Midriffe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Minde when as notwithstanding those Vmbles haue no power whereby the creature doth vnderstand any thing as he teacheth in his Booke de morbo Sacro or the Falling sicknes Or we say that by the Soule in that place hee vnderstandeth the chiefe instrument of the Hip. often vseth the word Soule for heate Soule to wit the Heate So in his first booke de diaeta he commonly vseth the word Soule for Heat as when he sayth That the Soule of man is encreased euen vnto his death And againe in the same Booke
The Soule creepeth into a man being mingled of fire and water Whereby the Soule I vnderstand the heat throughly dewed or moystned with the in-bred and primigenie moysture and the spirits And that in his Booke de Corde by the Soule hee vnderstandeth the heate those words do declare where he sayth That the Soule is nourished by the most pure and defaecated bloud Now in his first booke de Diaeta hee writeth that the Soule cannot be altered neither by meats nor drinks VVhich place because it is as bright is the Sun in his strength and worthy to be written in golden Letters wee will here transcribe An elegant place of Hip. concerning the immortality of the soule The causes of all those things whereby the Soule is altered are to be referred to the nature of the passages through which it penetrateth For as the vesselles are affected whereinto it retyreth and to which it falleth and with which it is mixed such is their condition and therefore wee cannot alter them by dyet for it is impossible to alter or change the inuisible Nature In his Booke de morbo sacro he affirmeth that in the heart there is no wisedome or intelligence all sayth he is in the power of the Braine From the braine we vnderstand doote and grow mad as it is hotter or dryer or colder Galen in his third Booke de Placitis conuinceth by many arguments that the braine is the seate of all the Animall faculties And in the fourth Chapter of his third booke de locis Galen affectis according to the opinion of the vulgar hee accounteth that man foolish that wanteth braines For the further confirmation of this opinion we wil adde an elegant argument out of Philo. VVheresoeuer the Kings Guard is there is the person of the King whome they doe Philo his argument guarde but the guarde of the Soule that is all the organs and instruments of the Sences are placed in the head as it were in a Citadell or Sconce there therefore doth the soule keepe her Court there is her residence of Estate If therefore the sensatiue faculty be placed in the braine the intellectuall must be there also because as saith the Philosopher the office of the Intellectuall faculty is to behold and contemplate the Phantasmes or Images which by the senses are represented vnto it We resolue and conclude therefore that the braine is the seate of all the Animall faculties as well Sensatiue as Principall QVEST. II. Whether the Principall faculties haue distinct places in the Braine SEeing therefore the Principall faculties are there Imagination Reason What a principall faculty is and Memory and that their seate or habitation is resolued to be the brain let vs now enquire whether they haue distinct particular mansions prouided for euery one of them Galen in his booke de Arteparua defineth principall functions to be such as yssue onely from a principle and in the second de locis affectis he addeth Which are accomplished by no other part as by an Orgā and Instrument And yet more plainely in the 7. book de placitis Hip. Plat. Which are only in the braine and thence doe proceed not receiuing their operation from any other Organs of sense or motion The whole Schoole of the Arabians hath imagined certaine mansions in the braine The opinion of the Arabians that they haue distinct seates and assigneth to euery particular faculty a particular seate and this is Auicen his opinion Fen. 1 primi doctrina 6 Cap 5. As also Auerrhoes in his Canticles his book de memoria et reminiscentia and in Colliget They place therefore the Phantasie in the forward ventricles Reason in the middle and Memory in the hinder ventricle and this opinion may be established by many arguments on this manner Almost all the sences are placed in the forepart of the head wherefore The first argument because the Imagination is to receiue and apprehend the species and representations of sensible things it must be placed in the fore-part By the Imagination the Intellectuall power is stirred vp and abstracteth the Images of things from those Imaginations and therefore it must be scituated next vnto the Phansie and because that is the most immediate Instrument of the reasonable Soule it was fitte it should reside in the safest and most honourable place which is the middest that is the third ventricle This Intellectuall faculty commendeth those abstracted formes of things vnto the Memory which it layeth vp as it were in a Treasury and therefore the seate of the Memory must be in the hindmost and dryest part of the Braine which is the fourth ventricle Againe the Imagination being a conception of Images and accomplished only by The second argument reception and simple apprehension requireth the softer substance of the braine wherein such sensation might be made The Memory desireth the harder substance of the braine that it might be able the longer to retaine those Notions which it storeth vp Ratiotination is best pleased with a substance of a middle nature betwixt the softer and the harder Now the forepart of the braine is the softer the hindpart the harder and the middest of a middle constitution and therefore the Imagination is in the forward ventricles Ratiotination in the middle and Memory in the hindmost The third argument Thirdly that these principall faculties are discluded or separated by their mansions these things doe demonstrate because if one of them be offended yea or perish vtterly yet the other may remaine vntainted or vnaffected For it oftentimes happens that the Imagination is vitiated and yet the Intellectuall faculty not at all depraued For the confirmation of this we haue many elegant Histories in Galen as in the third chapter of his booke de Symtomatum Histories differentijs and the second chapter of his fourth booke de locis affectis Theophylus being otherwise able to discourse very well hadde yet an Imagination that there were Fidlers in the corner of his Chamber and continually cryed to haue them thrust out Another being Phreniticall lockt the doores of his Chamber to him and carried all the vessels to the Windowes where giuing euery vessell his proper name he asked those that passed by whether they would command him to cast them out Thucydides reporteth that when the plague was so hot throughout all Graecia and Peloponnesus that many did so vtterly forget what they had knowne before that they did not remember their Parents or familiar friends In these men therefore onely the Memory was offended in Theophilus onely the Imagination and in him that was Phreniticall onely the Intellectuall faculty or vnderstanding Moreouer vnlesse the principall faculties had seuerall seats why were there diuers ventricles The 4. argument or cauities made in the braine And why is one of them more noble then another vnlesse it be because it is the seat of a more noble faculty VVe will also adde an argument taken from the secrets
absolutely an Organicall action because it is impaired in those that are Melancholicall and Phreniticall when the structure of the braine is not at all violated neither yet purely Similar because the brain is offended when his ventricles are cōpressed or stuffed vp all be the Temperament be not offended Furthermore this Ratiotiation is neither inchoated nor perfected by the Temperament alone neither yet performed by any particle of the braine but is an action mixed or compounded of an organicall and Similar such as is the action of the heart the stomack For the heart indeed is moued and hath his pulsation from an ingenite faculty and proper Temper of his owne But it could neither haue been contracted nor distended vnlesse it had beene excauated or hollowed into ventricles QVEST. IIII. Of the vse of the Braine against Aristotle IF euer that great interpreter and inessenger of Nature Aristotle the Prince of the Peripateticks doe lesse sufficiently acquite himselfe it is in the matter of Anatomy The vse of the braine after Aristotle more especially in that he hath written concerning the vse of the brain in the seuenth Chapter of his second Booke de part Animal where he cannot be redeemed from palpable absurdity The braine sayth he was onely made to resrigerate the heart First because it is without blood and without veines and againe because a mans braine is of all other creatures the largest for that his heart is the hottest This opinion of Aristotle Galen in his 8. booke de vsu partium confuteth by these arguments First seeing the braine is actually more hot then the most soultery ayre in Summer how shall it Aristotle confuted refrigerate or coole the hart Shall it not rather be contempered by the inspiration of ayre which it draweth in and as it were swalloweth from a full streame If the Peripateticks shal say that the externall ayre is not sufficient to refrigerate the heart but that there is alsorequired an inward bowell to asist it I answere that the braine is farre remoued from the heart and walled in on euery side with the bones of the Scull But surely if Nature had intended it for that vse she would eyther haue placed it in the Chest or at least not set so long a necke betweene them The heele saith Galen hath more power to coole the heart then the braine for when they are refrigerated or wet the cold is presently communicated to the whole body which hapneth not when men take cold on their heads Beside the braine is rather heated by the heart then the heart cooled by the braine because from the heart and the vmbles about it there continually arise very hot vapours which beeing naturally light do ascend vpward Adde heereto this strong Argument which vtterly subuerteth the opinion of Aristotle and the Peripateticks If the braine had beene only made to coole A very strong Argument the heart what need had there bin of so admirable a structure what vse is there of the 4. ventricles the Chambered or Arched body of the webs and textures of the Arteries of the pyne glandule of the Tunnell of the Testicles and Buttocks of the spinal marrow and of the manifold propagations of the sinewes Finally if this were true that Aristotle affirmeth then should the Lyon which is the hottest of all creatures witnesse his continuall disposition to the Ague haue had a larger braine then a man and men because they are hotter should haue larger braines then woemen which things because they abhorre from reason and sense wee doubt not to affirme that the brain was created for more noble and diuine imployments then to refrigerate the heart The body therefore of the braine was built for the performance of the Animall Sensatiue Motiue and Principall functions and it is hollowed into so many ventricles The true vse of the braine furnished with so many textures and complications of vessels for the auoyding of his excrements for the preparation and perfection of the Animall spirits besides the Nerues serue as Organs to lead out the same Animall spirit together with the faculties of motion and sense vnto the sences and the whole body Auerrhoes Aristotles Ape and where occasion is giuen a bitter detractor from Physitions endeauoreth to excuse Aristotle and saith What Auerrhos opinion is That the braine doth therefore refrigerate the heart because it tempers the extreame heat of the vitall spirits But let vs grant that the braine tempers some spirits yet it will hardly temper the spirits of the heart of the large Arteries if it at all temper those spirits which But confuted are contained in the substance and membranes of the brain which spirits so tempered seeing they do not returne vnto the heart how shal they temper the heat of the heart Alexander Benedictus in the 20. Chapter of his fourth booke seemeth to follow the opinion of Auerrhoes Albertus Magnus a man better stored with learning then honesty although hee be a Peripatetick yet in this point he falleth from his Maister Aristotle and saith in his 12 booke de Animal that the braine by his frigidity doth no more temper the heat of the hart then the siccity or drinesse of the heart doth temper the moysture of the braine Whether the braine be the originall of the sinewes Whether the Nerues be continued with the veines and Arteries Whether the Nerues be the Organs of sense and motion Whether the Nerues of motion differ from the Nerues of sense Why the sense may perish the motion being not hindered or on the contrary VVhether the faculty alone or a spirit therewith doe passe by the Nerues By which part of the Nerue the inner or the vtter the spirit is deriued All these questions and difficulties with their resolutions you must seeke for in the third Where these questions are disputed part of our booke of the vessels The rest of the questions we now prosecute QVEST. V. VVhence it is that when the right side of the Head or Brayne is wounded or enflamed a Convulsion falleth into the opposite partes WEe haue a double Probleme heere to discusse The first how it commeth to passe that when the right side of the Head is wounded or enflamed it oftentimes falleth out that the lefte parts of the bodie suffer Convulsion The second why one part of the Braine beeing smitten or obstructed it sometimes happeneth that the contrary side of the body is resolued or becommeth Paralyticall Both these questions haue in them many difficulties For the affections or diseases almost The affectiōs of the partes are communicated according to Rectitude of all the parts are communicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by rectitude not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by Contrariety because the right side with the right and the left with the left are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is haue a similitude of substance And therefore when the Spleene is affected the left side is pained
and sense do confirme the some Galen in the 4. chapter of Experience the aforesaid book telleth a storie of a certaine man whom hee commanded to snuffe vp into his nose and to receiue at his mouth Nigella Gith or Pepperwort finely beaten and Reason mingled with old oyle who thereupon felt a great gnawing in his braine Which saith he is a manifest argument that some of that Nigella went into the ventricles of the Brain and cleauing to the Pia mater or thin Membrane or else haply in the Braine it selfe was the cause of that paine Againe reason seemeth to perswade the same The Braine is the fountaine and originall of all sense and therefore it selfe must need be sensible because by it all other parts haue sense For it is an axiome in Logicke Propter quod vnumquodque est tale illud magis tale That for which any thing is such or such must needs it selfe be more such or such Furthermore vnlesse the Braine had sense it could not rouse it selfe vp to the expulsion of that which is offensiue for in sternutations or sneezings and fits of the Epilepsie or falling-sicknes how should the Braine bee moued and shaken to exclude and auoyde the humour or vapour by which it is vellicated or goaded vnlesse it felt the affluence thereof Contrarily the opinion of those who determine that the Braine hath no sense may also be confirmed by authoritie experience and reason Aristotle in the 17. chapter of his 3 The contrary opinion booke De historia Animalium And in the 7. capter of his second booke de partibus Animal writeth that the Braine and the marrow haue not sensum tactus the sense of feeling Galen in the 8. chapter of his first book De causis sympto The Braine saith he was ordained by nature not to haue sense but to communicate the faculty of sensation to the instruments of the senses In his third booke De causis sympt hee calleth the Braine an Organe without sense Experience then which nothing is more certain conuinceth the truth of this position Experience For when the Braine is wounded the patient doth not feele although the substance therof be pressed with a sharpe probe no not if some of it be taken away which thing is very ordinary for Physitians and Chyrurgions to obserue Finally it may be demonstrated by reasons Euery Organ saith the Philospoher Reasons must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without any externall quality So in the Christaline humor of the eye there is no colour in the eare no sound in the tongue no sauour and the skin which is the Iudge of those qualities which moue the sense of touching is it selfe of a moderate temper So the braine is the seate of the common sense and iudgeth of all sensation and therefore must it selfe be without sense Moreouer the braine ought not to be sensible for if it were hauing his scituation vppermost and like a cupping glasse drawing and supping vppe the exhalations of the lower parts it would by their affluence perpetually be payned Finally the substance well nigh of all the bowels is insensible as of the liuer the spleene the lungs c. and therefore the substance also of the braine is insensible To this opinion we rather subscribe then to the former following therein Galen in his first booke de causis Symp. where he is not of opinion that the braine hath sense but onely that it can discerne the differences of sensible things Those things which are brought to proue the contrary assertion seeme to me now to Answere to the argumēts of the former opinion be very light Hippocrates sayde that the braine did feele those iniurtes that were in the flesh and in the bone that is to say it is affected and altered by them So the same Hippocrates saith in his Aphorismes that the bones do feele the power of cold that is they are altered by cold Wherefore he vseth the word Sense in that place abusiuely Galen attributeth sense to the braine It is true yet not to his marrowy substance which is the fountaine and originall of all the Animall faculties but to the Pia mater or thin membrane which insinuateth it selfe deepely into the corners thereof As for that logicall Axiome it is only true in these causes which we call Homogeny and those also conioyned For the Sunne being of it selfe not hot yet heateth all sublunary things And whereas they say that the brain is shaken in the exclusion of that which is hurtfull and thence would prooue that it is sensible wee answere that there is seated in euery particular part a naturall power to expell that which is hurtfull which power is sometime ioyned with Animall sense sometimes How the braine apprehend that which is hurtfull also it is without the same So the bones haue a power of excretion and the flesh almost of all the bowels being insensible is yet apprehensiue of those things that are hurtful yea expell them also and driue them forth There are in the nature of things certaine Sympathies and Antipathies Fernelius in the tenth Chapter of the 5. booke of his Physiologia hath diuised a new and vncouth opinion concerning the motion and sense of the braine He conceiueth that all Fernelius new opinion motion is from the marrow of the braine and all sense saith hee floweth from the Meninges or Membranes because the body of the braine is perpetually mooued yet hath no sense at all on the other side the membranes that incompasse it are of themselues immoueable especially the Dura mater and yet their sense is most exquisite So in the diseases which we call Dilirium that is an aberration of the minde and in the Letargy which are affects of the Braine there is no paine at all but if a sharpe humor or vapour be transported into the Membranes then is the patient as it were on the racke Furthermore the spine and all the nerues haue their marrow from the braine and the same inuested with membranes al which haue the same power and nature which they receiued from their originall Therefore the fore-part of the braine is the originiall of sense the backepart the beginning of motion and the menings or membranes are the beginning of touching Those nerues that are fullest of marrow are the instruments of motion but those are the instruments of touching which are for the most part deriued from the meninges These are Fernelius words wherein saith my Author by the fauor of so great a man I finde some things that cannot be warranted First he saith that all voluntarie motion Fernelius his first error floweth from the Marrow because the Marrow is perpetually mooued as if the motion of the Braine and of the Nerues and Muscles were alike The motion of the Braine is Naturall consisting of a Dyastole a double rest and a Systole for the generation of Animall spirits but the motion of the Muscles
Aer being affected with the quality of the sound driueth altereth that ayre that is next it and so by succession till the alterations come to the Ayre that is next to the How the scūd attainerh to the Eare. A fit compatision outward Eare euen as when a stone is cast into the water it stirreth vp circles which driue one the other till the water moueagainst the brinke or if the water bee broade doe of it owne accord determine In like manner by the percussion of the Ayre there are generated certaine circles which mooue one another till by succession they come to the Organ of hearing which continuation of the Ayre thus beaten Auicen and the antient Anatomists call vndam vocalem the vocall waue Vnda vocalis But if the stone be great and violently throwne into the water so that it driueth the circles vehemently to the brimme of the pond then will those circles be repelled againe and so runne doubled and hudling to the first circles In like manner if we hallow or speake alowde against any arched place or against a wood or a mountaine the voyce will bee doubled and an eccho will answer vs. But all ayre doth not alike receiue a sound For a pure thin and cleere ayre which is What Ayre is fittest to receine a sound vehemently and suddainly strucken by two hard bodyes whose superficies is broad will sooner receiue the sound and represent it more smartly then if the Ayre or the bodyes bee not so prepared A Needle strucke against a Needle will not make a sound though they bee hard bodyes because their superficies is narrow and not broad and so in the rest But aboue all that Ayre which is contained in a concauous or hollow place doth best receiue the species of soundes because in the reflexion there are many percussions besides the first for the reuerberation of the Ayre maketh much for the increasing of the sound which we may see in dens caues woods hollow mountaines wels and such like which will not only returne againe the sounds that they receiue but sometimes also the very articulated words And thus much concerning the nature and generation of sounds which is a meere Phylosophicall disquisition and therefore we passe it ouer more briefly Now let vs come to shew how the outward Ayre that is beaten is communicated with the implanted Ayre and the internall parts But before we descend to this it shall not be amisse to let you take a view of the diuers opinions as well of the Antients as of the Moderne writers concerning the manner how 1 Diuets opinions of the manner of hearing 1. Empedocles hearing is made for vpon that very point we now are The first is that of Empedocles who thought that this sense of hearing is made because the Ayre offereth a kind of violence to the inward part of the Eare for because the inward Eare is intorted like a winkle-shell and hangeth as a bell in thee steeple of the body it easily perceiueth all appulsions of the Ayre The second is that of Alcmeon who thought that wee therefore heare because our 2 2. Alcmeon Eares are within empty for all emptie things doe resound if the sound get into them The third is that of Diogenes who saith that in the head there is an Ayre which is 3 3. Diogenes smitten by the voyce and so mooued against whom Hippocrates writeth in his booke de carnibus where he saith that there are some Authours of Naturall Phylosophy who affirme that the Braine yeeldeth a sound which cannot be For the braine it selfe is moist now no moist thing will resound but that onely which is drie The fourth is the opinion of Hippocrates in his booke de locis in homine First of all 4 4. Hippocrates saith he the care is perforated and in that part we heare yet the emptie places about the eares doe heare nothing but a confused noyse but that which entereth through the membranes into the braine that is distinctly heard where there is a perforation through the membrane which inuesteth the Braine And in his booke de carnibus we heare because the holes of our Eares reach vnto the dry and stony bone to which is added a canale or fistulous cauity against which hard bone the sounds do beate and the hollow bone because of his hardnesse yeelds a reasonance Now in the hole of Hearing neere that hard bone there is a thin Filme like a Cobweb the driest of all the Membranes of the body but that which is the driest is fittest to conceiue or receiue a sound as may be prooued by manie arguments When this Membrane therefore yeeldes the greatest resonance then wee heare best The fift is Platoes opinion The aire that is implanted in the eare is beaten that pulsation is transmitted into the principall seate of the soule and so we heare 5 5. Plato The sixt is Aristotles We heare saith he when the aire is mooued by two solid bodies 6 6. Aristotle that which is beaten hath a plaine superficies that from thence the aire might result the concussion of these two bodyes must be vehement that the aire between them may not diffuse it selfe but bee apprehended and smitten before his dissipation for so onely the sound resulteth and filleth the aire by continuation euen to the eare Now in the organ of Hearing there is a certaine implanted Aire Hence it commeth that when the externall aire is mooued the internall receyueth therefrom a motion and agitation which otherwise of it selfe is immoouable so as it exactly perceyueth al the differences of the motion of the externall aire Thus is the Hearing begunne and perfected in the Ayre Seauenthly Galen in the sixt chapter of his eight Booke De vsu partium It was necessarie 7 7. Galen saith he that from the Braine a certaine surcle should be propagated downwarde to the eares which might receiue the sensible obiect comming from without whether it were a voice or a sound made by the percussion of the aire for the motion that is caused by such a percussion diffuseth it selfe like a storme of winde or raine or like a waue of the Sea till it ascend vnto the Braine Thus far the Ancients who most of them if not all were ignorant or at least much to seeke in the exact Anatomy of the Eye Among the later writers Vesalius and his adherents haue it thus 8 8. Vesalius A Nerue of the fift coniugation proceedeth through a torted and writhen passage and extendeth it selfe into a Membrane where-with the hoale of the eare is stopped which Membrane being thin dry and well stretched beaten by the outward aire maketh a sound being assisted by the hardnes of the bone and his turning gyrations much like the shell of a Snaile or Periwinkle Columbus So also we heare by the help of a Nerue of the fift coniugation which at the middle of the Labyrinth becommeth thicker but
aire occupieth the second place and the The Hearing is aiery Hearing is airy both in respect of the Sense because it hath an inbred aire and in respect of the Obiect because the Sound is formed in the aire so that it is of the Essence thereof Smelling is vaporous Smelling is put in the third place because as it is the middle betweene the other Sences so it is appropriated to an Element if I may so say disposed in the middest of the rest For that which is a Meane betweene the Nature of Water and aire as Galen doth well witnesse in the second chapter of his Booke De Odor Instrum falleth vnder the Sence of Smelling because that which is neyther so thin or rare as aire nor so crasse and thicke as water may well be concluded vnder the name of a Vapour Now that Smelling is vaporous both in respect of the Sence it selfe and of the thing sensible wee may haue occasion to prooue heereafter The Tast waterie The Taste deserues the fourth place because Water succeedeth Aire and to water this Sence is referred as wel because of the Communion of the Sences as also in regard of the essence of the obiect The Touch earthy The last place belongs to the Touch because the earth is in the last and lowest place of whose nature and quality this sense of Touching doth participate QVEST. XIIII A conformation of the order of the Senses THat the Senses ought to be thus continuated among themselues and propounded in this order the constitution and conformation of the Organs The order of the senses proued by the constitutions of the organs doe giue vs sufficient proofe for the proper Instrument of sight is vayled with a very dense and thicke couer that of the Hearing is more rare that of the Smell yet thinner then them both which Galen in the 6. Chapter of his 8. booke de vsu partium hath very well obserued where speaking of this Sense hee saith If the couer were so framed that it might be no hinderance to the Sense then it ought to be so much more rare then that of hearing by how much the obiect hereof is of more crasse parts Parts then that of the eare The couer of the Taste is not onely more rare but it is altogether spongie as we haue shewed before in the membrane of the Tongue Lastly the couer of the Touch is most rare of all This order is moreouer confirmed by the qualities of the Obiects for the Obiect of the And by the tenuity crassenes of the obiects Sight is the thinnest finest of all the rest yea after a sort spiritual not corporeal That of the hearing is more crasse and the Obiect of Smell yet more crasse and thicke then either of them where-vpon Galen in the aboue-named place witnesseth that the Obiect of the Smell is of more grosse parts then that of the Hearing for saith hee by how much the ayre is exceeded by the light in the tenuity of their parts by so much is the vapour surpassed by the Ayre The Obiect of Taste is much more crasse then the former But the Touch And by the necessity of the medium or meane being earthie must needes bee the most crasse of all Finally this must needes bee the order of the Senses in respect of the medium or meane for the Sight aboue all hath neede of a meane but Hearing hath lesse neede and the Smell lesse then it Tasting is as some thinke without any meane at all but especially the Touch as wee haue partly prooued already and haply it will againe fall vnder our discourse Lastly the Position of the Instruments are a confirmation of this order for the organ of Sight is placed without but the organ of the Eare is a little more inner and the instrument of Smelling more inward then them both that of the Taste is yet more hidden and the Instrument of Touching is called by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is existing within By these demonstrations therefore is this continuation and order of the Senses sufficiently confirmed to wit because euery one ought to be placed in this assigned rank The Sight and Touch be the extremes because they are most distant one from another by reason that the obiect of Touch is corporeall and materiall and the obiect of the Sight incorporall and spirituall the Organ of Touch is placed within but the Organ of Sight without the Organ of Touch is couered with a most rare and thin vaile that of the Sight with a most dense and thicke couer because Sight vseth a Meane but Touch none at all Lastly the Touch is earthy and the Sight is fiery The Hearing and Tasting are lesse distant one from another and the Smell is equally affected to all and therefore by good right challengeth the middle place QVEST. XV. The arguments of the Philosophers ALthough those things which are alleadged in the precedent Chapters seeme to proue nothing else but the rank or following order of the Senses and if any thing doe inferre a conclusion it is onely probably yet there be which doe contend for the primacie of the sight with strong arguments And first they say that Sight is the first by Nature as Aristotle witnesseth in the 7. Text of his 2. booke de Gener. et Corrupt Wherefore if wee will obserue the order Sight is by nature before the other senses of Nature we must begin with the Sight Secondly that which is more noble then the rest doth deserue the first place But Sight not only in respect of the Sense but of the Organ also yea of the meane and obiect And more noble doth excell all the other in dignity To these we adde that sight is more liable to our vnderstanding and therefore we are to treate of it in the first place because many things are found in it more facile and easie which also may prepare the minde vnto the knowledge of the other Senses for the Organ thereof is very conspicuous the meane is manifest the obiect is cleare and other things which in the rest of the Senses bee very obscure are perspicuous and knowne in this neither is it a sufficient obiection to say that in respect of the act of perceiuing this Sense is most hard and difficult to be vnderstoode QVEST. XVI The Arguments of the Physitians WE come now vnto the reasons which are brought for the confirmation of this opinion both of Plato of Galen and of the Anatomists and they are taken partly out of Aristotle and partly out of the propriety of order For Why we must begin with those which be most common Aristotle in the 37. Text of his 1. Booke of Physicks teacheth that we must begin with those which bee most common both because as Auerhoes expounds it those things which be most common are best knowne and also because the affections which are to bee declared doe primarily agree vnto
vpward to the skie is not perceiued because the beames being separated cannot meete in one by reason of the paruity of the obiect But if wee would see it we must of necessity withdraw our selues to the one side To conclude the Eyes are of a fiery nature for they are both pyramidall and continually The opinion of the Peripateticks that sight is by reception onely Their arguments mooueable and neuer stiffe but it is the property of fire alwayes to send some thing from it as light beames or heate These be the principall reasons of the Platonists and of the maisters of the Opticks Let vs now lend our eares vnto the fautors of the other sect The prince of which company and opinion is Aristotle in his second booke de anima and in his booke de sensu sensili and his steps haue all the Peripateticks followed as Alexander Themistius Auerrhoes And these thinke that Sight is made onely by reception of some thing into the Eye and not by emission of any thing forth And that for these reasons First of all because that seeing Sense is a passion it ought only to bee made by reception So Hearing is made onely by the reception of sounds The Smell by reception of odours The tast of sapours and the Touch of tactile qualities Moreouer they that haue more moyst and humide eyes do alwayes conceiue the obiects to be greater then they are because the species are represented in a greater shape by reason of the humiditie Thirdly an ouer vehement obiect doth hurt the Sense Fourthly we see in a looking glasse the image of the thing opposite vnto it which we could not doe vnlesse the image of the thing were carryed from the obiect vnto the medium and so vnto the glasse Againe Aristotle in the third section of his Problemes asks the question why the right eye should with more agility performe his function then the left and yet the Eyes and Eares do both of them see and heare alike He answers that those Faculties are performed by doing these by suffering and that Both the Senses and their Organs do equally suffer Sixthly Oldmen discern better of such obiects as be a farr off then of those which bee neere and that not because of the light or the beames or spirits sent forth of their Eyes for they are very small impure and darkeish but because the species or forme comming from a remote obiect is made more slender and spirituall and more apt to be receiued into the Organ Seuenthly The smallest Starres in the cleare Winter may bee discerned and not in Summer because their species or formes beeing receiued into a crasse and thicke Ayre are there terminated and multiplicated but in Summer by reason of the raritie and thinnesse of the Ayre they cannot be receiued terminatiuely or definitely for of necessity we must vse our Schoole terms to expresse these matters of Art neither yet be sufficiently multiplyed that they should attaine vnto our sight Galen in the seuenth Chapter de placitis and in the tenth de vsu partium to the end that hee might reconcile the Platonists with the Peripatetickes determineth that Sight is Galens opiniō Our opinion that sight is made by reception made partly by Emission partly by Reception Truely for my owne part I reuerence Galen as a Master and hee stands in no neede of my patronage or approbation hee is sufficient of himselfe yet as he was often wont to say vincat vtilitas let profit preuaile so wee say also vincat veritas let Truth preuayle I had rather therefore thinke with Aristotle whom I esteeme and respect as another Nature but an Eloquent Nature that vision is only made by Reception of species and that nothing is sent foorth of the Eye vnto the thing seene which may helpe the Sight that is neither beames nor light nor spirit The truth of this opinion may be strengthned with these reasons First the Organ of Sight is watery now it is the property of water to receiue that it The 1. reason That the Organ of sight is watry why is watery may bee thus demonstrated The Organ of Sight ought to bee Tralucent that there may bee a kinde of Analogie or proportion betweene the obiect the meane and Organ that is betwixt the Agent and Patient But of shining and cleare bodyes some are rare and thinne others more dense or thicke The rare bodyes doe easily receiue the species or images but they doe not retaine and hold then so the Ayre is full of species but they presently vanish away and are not perceiued by reason of the rarity therof nay and I say that such species cannot be discerned in a glasse except they be retayned by lead or some such like dense and thicke body That therefore these formes of visible things may be held and retained in the Eye there is required both a translucent and thicke body and of this kind is water for fire and ayre be cleare indeed but rare The Organ therefore of Sight is watery of which nature also are the principall parts of the Eye I will now produce a very elegant argument of Alexanders which is on this manner The 2. reason which is Alexanders That which is sent forth of the Eye is either corporeall or incorporeall But it is not incorporeall because incorporeall things can neither issue foorth of the Eye nor change their place nor be in the Eye as in a place It is not corporeall because then the Eye in one day would vtterly be destroyed neither could it in a moment bee carryed as farre as the skie because that no corporeall substance is mooued in an instant To these we adde that when the winde doth blow it would bee dissipated and so there would be a Penetration of bodyes which is against Nature Now if you should thinke that the Ayre would giue place to that corporeal substance going out of the Eye there could be no Sight at all because there would bee no continuation of those beames with the Eye but some body would interpose it selfe betwixt them As for those arguments which the Masters of the Optickes and Platonists oppose against The solution of the Platonists reasons this truth we will thus in order answer and repell them First we deny that fascination or bewitchiing is done onely by sight except it be by magicke Art For the second and third we also deny that a Basilisk or menstruous woman do by their lookes infect any thing but it is by reason of a certain corrupt and poysoned vapor which breatheth out of their mouth eyes nosthrils and from their whole body which by continuation and succession doth infect thr Ayre Fourthly that which they obiect concerning VVolues ie more worthy of derision then of confutation As for Tiberius he did not astonish his souldiour by any beames proceeding from his Eyes but by his horrid and fearefull looke and countenance Sixtly as for Antiphon it is well
aboundant a sweete Sapour out of that that is hote and dry a bitter and salt Sapor and so in the rest as this or that qualitie hath greater or lesse rule in the mixt body yet alwayes moysture must haue the first place An instance of this we haue in a place of Galen in the sixth seuenth and eight chapters of his fourth booke de simplicium medicamentorum facultatibus The fruites of trees An elegant place of Galen concerning Sapors saith hee that appeare to vs to be sweete when they be ripe are soure when they are young and any of consistence but in processe of time they become moyst and their sowrnes turnes into sharpenesse which sharpenesse they loose by degrees as they grow ripe and at length become sweete Among these Sapors Salt and Bitter are contrary to sweete because being vnder the Salt and bitter are contrary to sweet same kind there is the greatest distance betwixt them Aristotle hauing a respect to white blacke calleth them priuatiues and that not without good cause for although beeing vnder the same kinde they differ most one from another yet they cannot bee truely sayde to bee contraryes for sweetnesse is generated in a subiect that is fulfilled with heate and moisture but salt and bitter are in a subiect which is hot yet very dry and therefore the sweete Sapor nourisheth more then the rest yea we thinke that all other Sapors doe nourish onely Sweet nourisheth but no other by reason of their sweetnesse which lurketh in the secret bowels of the sapide body although by the Tast it cannot be so manifestly perceiued For all nourishment must bee conuerted into bloode that so it may become a fit nourishment vnto parts but laudable and good blood is hot and moyst and sweete to Taste to That Sapor therefore vvhich hath the greatest Analogy and affinity with bloode is fittest to nourish and such is the sweete Taste Other Sapors which haue no sweetnesse at al in them are altogether vnfit for nourishment There are some which thinke that sweete and bitter are not the extreme Sapors grounding themselues vpon Plato in Timaeo because say they those Sapors are to bee accounted extreames which come neerest vnto the first qualities But neyther sweete nor bitter That sweete and bitter are not extreame Sapors Arguments are such but Styptick or binding and keene for the keene taste or byting such as is in Pepper resulteth out of a high degree of heate The other which bindeth and contracteth the Tongue ariseth from extreme cold Againe those obiects that are extreme do hurt and offend the instrument now sweet doth not hurt but refresheth it yea it conserueth the temper thereof by an acceptable pleasure and delight Another Reason may bee why sweete is not an extreme Taste because from sowre to keene the passage is by sweete So that whatsoeuer is keene or biting when it is ripe and sowre when it is greene will haue a kinde of sweetenesse in it before it come to his perfection Now in qualities the transition is by the mediate or meane qualities not by the extreame It is therefore to bee concluded that not sweete and bitter but sowre and keene are the extreame Sapors But although we must needs confesse that these Arguments haue some life strength in them yet we presume that Aristotles opinion may well bee maintained It is true indeede Refuced that if you consider Sapors according to their originall that is as they result out of the first qualities our aduersaries haue concluded well But if you regard Sapor without respect vnto their originall and simply as they are Sapours that is naked qualities which mooue the Taste then our Aduersaries are in the wrong It may well be that Plato vnderstood the matter on this manner because he doth especially attend to the temper of the body in which the Sapors are but this is not the proper contemplation of Sapours Aristotle who of purpose disputed concerning Sapours Plato expounded Aristotle defended vnderstood them according to their proper Nature to wit as they mooue the Taste for a sweete and a bitter Sapor do mooue and affect the Sense after the most contrary manner So colours are not to be considered as they are nearer or further off too or from Why Sapors are called extreame the first qualities but as they affect the Sight and in this respect white and blacke are called extreame and contrary colours because they affect the sight after a most contrarie manner for white dissipateth the Sight Black congregateth and vniteth it VVhereas they say that the keene and Stipticke Sapors do hurt the organ they are deceiued if they meane it in respect that they are Sapours for the truth is that the Offence Answer to the second reason commeth from the first qualities to which those Tastes are too neere Neighbours And this is the reason also why the passage is from sowre to keen by sweet because those qualities are so changed in the mixt bodie that after sweete sowre doth succeed after sowre To the third keene or hot Their consequence would follow if the sowre Tast should engender sweet and sweete should engender that that is keene and hot but there is no such matter for Second quality arise not one from another who did euer say that the second qualities did arise one out of another For they proceed not so much from their first qualities as from the condition of the matter VVe conclude therefore that because the sweete and bitter Tastes as they are Tastes or Sapors do after a most contrary manner affect the Sense of Tasting that therefore these are the extreame Sapors Hauing thus resolued which Sapors are extreame let vs now a little consider what are the intermediate which with Aristotle we reckon six Fatt Salt Keene Sowre Sharpe and How many intermediate Sapors Tart which in Latine are called Pinguis Salsus Acris Acerbus Acutus Acidus I list not to oppose Pliny or any man else that hath bene pleased to make more differences of Sapors these are those that are most manifest and therefore Aristotle contented himselfe with them the rest being very obscure or at least not knowne to such as this our labour shall concerne Thus much onely we will admonish you of that all the varietie of Tasts beside those we haue accoūted do arise from the innumerable variety of mixtions from the different constitutions of the orgā as also from some secret vnknown instincts Why they are infinite which do recide in particular bodies whereof to say truth we can giue no reason at all VVherefore because the Sapours themselues are infinite their proportion very diuers and their causes so transcendent it is not possible to make any definition or description of them to any purpose who can deny but that some creatures yea some men doe vehemently desire bitter things and abhorte that which is sweete are bitter things therefore