of the blood but that they continually cleave to the blood as to their support as the flame cleaveth to the oyle in the lamp And therefore their tenuity subtlety and mobility c. are of no more use then the blood whose inseparable companions they are So that the blood is sufficient to become the proportionate and immediate instrument of the Soul because it is every where present and doth fly to and fro with an admirable agility Nor are there any other bodies or spirital incorporeal qualities or any diviner heat to be allowed of as lux lumen the Light and Shine as Caesar Cremoninus a man excellently versed in Aristotles Philosophy doth solidly contend against Albertus If these men pretend that these spirits do reside in the primigenial moisture as in the last Aliment and from thence insinuate themselfs into the whole body thereby to nourish all the parts they then conclude upon an impossibility namely that the Calidum Innatum the Innate Heat which is the primigenial part of the body and stands it self in need of sustenance doth nourish the whole body For upon this account the same thing is both the thing that is nourished also the thing by which it is nourished and the self same substance under the same respect should both feed it self and be fed also which is indeed impossible for in probability the thing which doth feed and the thing which is fed are not so much as mixed together for miscible things must be of equal power and operate one upon the other And Aristotles position is Ubi nutritio ibi nulla mistio est Where there is Nutrition there is no Mistion For wheresoever Nutrition is there the Aliment is one thing and the thing nourished another and a necessity of the transmutation of the one into the other But whereas they conceive that the Spirits and the last or primigenial Aliment or some other thing what ever it be in an Animal can more then the blood operate above the power of the Elements they seem not to understand what it is to operate above the power of the Elements nor do they rightly interpret that place of Aristotle where he saith Every vertue or faculty of the Soul seemeth to partake of another substance and that more divine then those substances which are called Elements And likewise where he saith There is a certain thing in the seed of all things causing them to be fruitful which thing is called heat which is not fire nor no such faculty but a spirit which is conteined in the seed and frothy body and the nature which is in that spirit is answerable in proportion to the Element of the Stars For fire doth not generate any Animal nor doth any thing seem to be constituted by thick moist or dry qualities But the heat of the Sun and of Animals not that onely which is conteined in the seed but also whatsoever excrement there be though of a different nature yet even that also hath a vital principle Wherefor it appeareth by what hath been said that the heaâ— conteined in Animals neither is it self fire nor doth take its original from fire For I also do affirm the same of the Innate Heat and of Blood namely that they are not Fire neither do they take their original from fire but do partake of a different and more divine substance then fire is and therefore do not act by any elementary faculty but as in the seed there is something which doth make it fruitful and exceeds the vertues or powers of the Elements in constituting an Animal body namely the spirit and the nature which is in that spirit answerable in proportion to the element or substance of the Stars So likewise in the Blood there is a spirit or virtue which doth act above the power of Elements most conspicuous in the nutrition or preservation of each particular part and also a nature nay a soul in that spirit and blood answerable in proportion to the Element of the Stars And lastly it is most evident and my observations do plainly shew it that there is a Heat in the Blood of Animals whilest life continueth which is neither fire nor doth derive its original from fire But for the clearer illustration of these matters give us leave to digress a while from our purpose and declare briefly what a spirit is and what it is to act above the power of Elements and likewise what is meant by these words namely to partake of a different body and that more divine then those bodies which are called Elements as likewise what is that nature in that spirit which is answerable in proportion to the element or substance of the Stars What A Spirit and Vital principle is we have partly spoken already and shall now handle something more largely There are three several simple bodies which do chiefly seem to challenge the name or function at least of a spirit namely the Fire the Aire and the Water and every one of these doth seem to partake of a life or other body by reason of their perpetual motion and flux I mean the Flame the Wind and the Floud The Flame is the Flux or Stream of Fire the Wind of Aire and the Flood of Water Flame like an Animal doth move it self nourish and increase it self and is an Embleme of humane life And therefore it is much used in divine Ceremonies and was religiously kept as a sacred thing in the Temples dedicated to Apollo and Vesta by Virgins and amongst the Persians and diverse other Nations it was from all Antiquity honoured with divine worship As if God were more visible in Fire and did converse with us as heretofore with Moses out of the Fire The Air also seems to merit the name of a spirit too for a spirit is called spiritus a spirando from breathing and Aristotle confesseth in plain tearms that there is a kind of life and death of Winds And lastly the Water of the Flood or River is called Viva living Water Those three bodies therefore in as much as they enjoy a kind of life do seem to operate above the power of Elements and so partake of a diviner body or substance and hereupon were by the Heathen ranked amongst the gods who conceived that whatsoever did perform any eminent effects which did surpose the naked abilities of the Elements those effects did proceed from some diviner Agent As if it were the same thing to act above the power of the Elements and to partake of a more divine essence which did not deduce it selfe from the Elements Thus in like manner the Blood doth act above the Power of the Elements when now being the Primogenite part and Innate Heat as it is in the Seed and in the Spirit it doth constitute the other parts in order and this with an eminent providence and understanding acting in order to a certain end as if it did exercise a kind of Ratiocination or discourse
For it doth not these offices as as it is Elementary and deriveth its original from Fire but in as much as it is made the Primigenial Heat and most immediate and convenient instrument of life it self by being impowred by the Plastical virtue and function of the Vegetative soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Blood is the Vegetal part of Man saith Suidas which is true also of all other Animals And Virgil seemeth to have intended as much where he saith Unâ eâdemque viâ sanguisque Animusque sequuntur Both Soul and Blood Stream in one Flood The Blood therefore is a Spirit in regard of its excellent power and virtue and also celestial because the Soul is an Inne-mate in that spirit which Soul is of a nature answerable in proportion to the Element of the Stars that is something which beareth an Analogy to the Heavens as being the Instrument and Deputy of the Heavens And so in this manner all natural bodies fall under a double consideration namely as they are considered in their private capacity concluded within the bounds of their own proper nature or else as they are the Instruments of a nobler Agent and superiour power For being considered in their own proper abilities it is perhaps no question but that being all subject to generation and corruption they do derive their original from the Elements and act according to their rule but being considered as they are the Instruments of a more worthy Agent and regulated thereby they do not now act of themselves but by the guidance of another and thereupon seem to participate of another more divine Essence and so exceed the power of the Elements So likewise the heat of the blood is an animal heat inasmuch as it is guided in its operations by the soul and also a Celestial heat as being subservient to the Heavens and lastly a Divine heat in that it is the Instrument of Almighty God as we have formerly said where we also did demonstrate that the Male and Female are the Instruments of the Sun the Heavens and of God himself as being subservient to the generation of Animals The Inferiour World according to Aristotle is so continuous to the Superiour Orbes that all its motions and mutations do seem to borrow their original and regulation from them And truly in this World which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beauty of its order the inferiour and corruptible things are subservient to the superior and incorruptible and yet they all are obedient to the will of the Almighty and Eternal Creator They therefore who conceive that in a body compounded of the Elements it cannot act beyond the power of the Elements except it do also participate of another more divine body and upon that ground do suppose those Spirits whereof they treat to be constituted partly out of the Elements and partly out of a certain Aetherial and Celestial substance do seem to have built their reasons upon a very shallow foundation For you can hardly finde out any Elementary body which doth not in its actions surpass its own proper power Not to seek farre for an instance which is every where obvious the Aire and the Water while they carry ships to the farthest Indies and round the world and many times also into contrary parts while they Grinde Bake Sift drain deep Wells cut Timber in sunder kindle fires bear up some things and overwhelm others and perform many other innumerable and wonderfull offices do they not seem to act above the power of Elements So also Fire how many and how strange employments doth it undergo viz. in the Kitchen and also in the Shops of such as deal in Mettles and in the Chymists furnace by subâ—â—â—ation fusion concoction corruption coagulation and infinite other uses What shall we say of it when Iron it self is produced by its assistance quod terram domat quaetit oppida bello Which tills the Field And makes Towns yeild When the Load-stone to which Thales did therefore ascribe a Soul draws Iron unto it and that Mettle which subdueth all opposers as Pliny speaketh pursueth after I know not what vanity and the Needle also being only touched by this Loadstone doth still direct it self towards the Poles of the world When our Clocks do faithfully strike all the houres both of Day and Night do they not seem to partake of another Body besides the Elements and that more divine then the Elements Since then such excellent Operations are produced by the dominion and sway of Art which operations do farre exceed the power of the Materials themselves what shall we then think may be produced by the prescript and regiment of Nature whom Art doth onely imitate And if they effect such wonderfull things in obedience to Men what performances may we expect from them when they are instruments in the hands of God himself In short therefore this distinction is necessary namely that no Primary or first Agent doth act any thing beyond its own power but every Instrumental Agent doth exceed its own power for it acts not onely by its own power but also by the virtue of the superiour efficient They therefore which deny such eminent endowments to the blood and flye up to Heaven to fetch down I know not what Spirits to whom they may ascribe those divine operations they do not know or at least do not consider that the work of Generation and of Nutrition also which is indeed a Species of Generation for whose sake they attribute such notable prerogatives to those Spirits doth much exceed the power of those spirits themselvs not of those spirits only but even of the Vegetal Soul nay of the Sensitive in a word of the Rational soul her self and not the power only but the very apprehension of the Rational soul for the Nature and Order of Generation is truly admirable and divine beyond the comprehension and grasp of our thoughts or understanding That it may therefore more clearly appear that those eminent attributes which learned men bestow upon the Spirits and the Innate Heat do belong to the blood alone These few following considerations do offer themselves over and above those things which are wonderfully evident in an Egge before any rudiment of the Chicken appear and also in a perfect and adult Foetus Namely that the blood being considered absolutely in it self out of the Veins as it is an elementary substance and composed of several parts namly of serous thin crass and concrete parts is called Cruor Gore and doth possess a few onely and those obscure abilities But being in the veins as it is a part of the body and that also an Animate and Genital part and the Immediate Instrument and primary seat of the soul and also as it seemeth to partake of another more divine body and is inspired with a divine animal heat it is then endowed with excellent abilities and answerable in proportion to the element of the Stars
or melted substance is to be reputed the truer seed of the Hen though it be not ejected in coition but provided ready before coition or else collected after it as shall be perhaps more largely declared to be incident to several Animals which the geniture of the Male doth according to Aristotle coagulate Since therefore I plainly see that all the parts are fashioned and fed by this one moisture onely as the matter and first root of all and since the fore-cited argument doth necessarily conclude as much I can scarce refrain my pen from rebuking those that follow Empedocles and Hippocrates also who will needs have all similar bodies to be generated by the congregation of the four contrary Elements as being mixt bodies and dissolved or corrupted by their segregation nor is Democritus and the Epicureans who follow him less blameable who constitute all things out of the confluence of Atomes of different Figures For it was their errour of old and is a popular errour at this day that all similar bodies are framed out of heterogeneous or different bodies For according to this opinion had a man Lincous his eyes he could not discerne any thing that were similar one in number identity and continuity but there were nothing but an appearing union and an assembly or heap made up of a congregation and certaine colligation of indivisible bodies so that generation were nothing else but an aggregation and convenient positure of several parts But for my part neither in the production of Animals nor in the generation of any similar body whatsoever whether it were of the parts of Animals Plants Stones or Minerals c. I could never discover any such congregation or any several praeexistent miscible bodies which were to be united afterwards in the work of Generation Nor so far as I could ever yet perceive or by any meanes observe are there any similar parts which are first constituted in their several order or existence at the same time together as membranes flesh fibres gristles bones c. that so from them conioined together as out of the Elements or first rudiments of Animals the organs or parts and the whole entire animal should at last be framed but as we said before the first rudiment of the body is onely a similar soft gluten or stiff substance not unlike a spermatical concernment or coagulated seed out of which the decree of Generation going on being changed cut in sunder or distributed into several parcels as by the divine Mandat as we have said let here be a Bone there a Nerve or a Muscle here the Bowels the receptacles of the Excrements c. out of an inorganical substance was made an organical out of one and that one being of the same nature were many things made and those also diverse and contrary not by a kind of transposition or local motion as if by the virtue of the heat there did arise a congregation of homogeneous and a disgregation of hetorogeneous bodies but rather by a disgregation of homogeneous parts or bodies then any composition of heterogeneous And this do I believe to be observed in every Generation so that the Similary mixt bodies have not their Elements existent in time before them but are rather themselves in being before their Elements whether you understand by Elements the Fire the Aire the Earth and the Water with Empedocles and Aristotle or the Salt the Sulphur and the Mercury with the Chymists or the Atomes with Democritus as being in Nature more perfect then they There are I say mixt and compounded bodies even in respect of time before any Elements as they call them into which they are corrupted and determine for they are dissolved into those elements rather in order to our apprehension then really and actually And therefore those bodies called Elements are not before those things which are made and generated but rather after them and their Reliques rather then their Principles Nor doth Aristotle himself nor any other Philosopher demonstrate that the elements do subsist apart or are the Principles of similar bodies Indeed Aristotle where he goes about to prove that there are such things as Elements seems to waver in his judgement whether he should resolve that they were actually in being or onely in potentiâ and doth conceive that in natural things they are in potentiâ rather then actu and therefore he affirms that there are such things as Elements out of the division segregation and solution of things And yet that is but an infirme argument namely that natural bodies are generated or compounded first out of those things into which they are at last dissolved and corrupted for by that argument somethings should be compounded of Glasse of Ashes and of Smoak because we see them reduced at last into such bodies and since Artificial Distillation doth clearly demonstrate that so many several Vapours or Waters and those all of them of different Species are extracted out of so many several bodies the number of the elements ought to multiply in infinitum Nor doth any Philosopher say that the Bodies which are dissolved by Art and are called Sincere Bodies and indivisible in species are more single elements then the Aire Water and Earth which we perceive by Sense and are obvious to our eyes And lastly we do not see that any thing is naturally produced out of fire as a miscible substance and perhaps it is altogether impossible there should since fire like a kind of living body is in contiual flux and seeketh sustenance whereby it may be nourished and conserved according to that of Aristotle that fire onely is nourished and that chiefly because of its form But whatsoever is nourished cannot possibly be it self mixed with its nutriment Whereupon it followeth that it is impossible for Fire to be miscible For Mistion according to Aristotle is miscibilium alteratorum unio the union of miscible things altered where one miscible thing is not transformed into another but both of them being both active and passive in regard of themselves do constitute a third thing but generation especially that which is by a Metamorphosis is the distribution of one similar thing which is to be altered into diverse more Nor are mixt similar bodies said to be generated out of the Elements but in some sort to be constituted out of them into which also they are capable to be dissolved But these matters do properly relate to that part of Physiology which treateth of the Elements and the Temperaments where also we shall discourse more copiously of them Of the Birth AFter the Generation the Birth succeedeth by which the Foetus comming into the world doth enjoy the outward Aire Whereupon we conceive it convenient to speak something concerning it And therefore with Fabricius we shall consider the Causes Manner and Times of Birth as also those things which are precedent and subsequent thereunto Those things which are incident a litle before the Birth and especially to Women
Pease cod though with us in the like case there is onely a small knob of the future pulse to be seen So much doth the indulgent temper and clemency of the Heavens Soil and Aire conduce to the fecundity and happy increase of things Of the rest of the parts of the Egge EXERCIT. XII WHere how and when the rest of the parts of the egge are generated we have partly declared already in the history of the Womb and shall partly mention hereafter when we come to treat of their Use The White saith Fabricius is by Pliny called Ovi albus liquor by Celsus Ovi candidum by Paladius Ovi Albor by Apicius Ovi album and albamentum in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Anaxagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lac avium the Milk of the Bird. And it is the cold stiffe white liquor of the egge of different thickness for at the obtuse and acute end of the egge it is more fluid but more crass in other parts and quantity for it is in more abundance at the blunt end of the egge and less at the sharp and yet still less in the other parts embracing the yolke round about But I have ever observed in a Hennes egge not onely a difference in the same White but two distinct Whites in the same egge and both of them involved in a peculiar membrane of their own One of which is more thin and fluid and almost of the same consistence with that humor which we have said to flow in the folds of the Uterus and to constitute and nourish the White The other White is more thick and viscous dyed of a deeper whitecolour then the other which in stale and such eggs as the Hen sitteth on after some dayes of her Incubation waxeth yellowish and as this thicker White doth immediatly surround the yolk so doth the liquid White encompass this Now that these two whites are really distinct will soon appear if after you have broken and removed the shell you â—â—ick the two membranes which come next to â—ind for then presently this liquid and exteriour White will runne about and the two membranes sinke to the bottom of the bason but the grosser White will all the while keep within its own bounds and globous figure as being terminated with its owne proper membrane which yet is so subtile and slender that your eye cannot perceive it but if you cut it cross the White it will presently stream out and lose its round figure as when a bladder is divided the moisture contained therein is set at liberty and so also if you make a breach upon the proper containing-coat of the yolke the saffron-coloured juice will issue out and its former globosity be destroyed The Yolke saith Fabricius is called in Latine Vitellus from Vita Life because the chicken liveth upon it It is also called from its colour Ovi Luteum the yellow of the Egge in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Hippocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—e Antients as Suidas out of Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the pullus or chicken because they conceived the chicken was bred of that part It is the softest juice that is in all the egge and confined within a most thin membrane which being broken it presently glideth forth and is then inconstant to any figure it is treasured up in the middle of the egge being sometimes yellow and sometimes of a mixed complexion betwixt yellow and pallid it is exactly circular and of divers magnitude according to the diversity of the magnitude of the Fowles themselves for Water-fowle have a larger yolke and Land-fowle a larger White saith Aristotle According to whom also The yolk and White are of a contrary nature not in colour only but power for the yolk is condensed by cold which cold doth not condense the white but dissolve it And so on the contrary the white is condensed by fire but the yolk is not condensed thereby but remaineth soft unless the egge be over-rosted being more dryed and hardned by being boyled then rosted And as in the greater world the earth is deposited in the Center the Air and the Water being round about it so also the yolk as the more earthy part is incircled by the two whites whereof the one is grosser the other finer Nay Aristotle addeth further if any man beat many egges together in a bason and boyle them with a soft and gentle fire the yolks will in their entire mass gather themselves orbicularly into the midst and the whites surround them Yet Physitians generally do decree the White to be the colder part But of that more hereafter The Chalazae that is the Hail-stones or litle pearls or specks like Haile which the Italians call Galladura and wee the Treddle are two in every egge one seated in the obtuse the other in the Acute Angle of the egge The major part of both which is found in the white but yet they adhere closer to the yolke and are annexed to its membrane They are something oblong bodies more congealed and whiter then the white it self knotly and in some sort transparent as Hail is from whence they borrow their compellation for every Chalaza containeth several hail-stones as it were glewed to one another by the white One of these Chalazae is larger then his fellow and more distant from the yolke towards the blunt end of the egge the other smaller and tendeth from the yolke to the sharp end of the egge The larger of these two is made up of three knotty substances like haile-stones or seed-pearles which are placed a small space one from the other the lesser lying behinde the greater In all eggs of all Birds whatsoever whether they be fertile or addle these chalazae are to be found and that in each end one whence the fond perswasion of old Wives that the chalazae are the Cocks seed and the subject matter out of which the chicken is procreated lyeth waste and overturned And yet Fabricius himself though he absolutely deny that they are made of the seed of the Cock yet he laboureth with many arguments to prove that they are that immediate matter which the Cock endoweth with fecundity and out of which the fabrick of the chicken is erected which he endeavoureth to evince by this fraile ground that forsooth in an egge when its boyled the chalazae are in such sort contracted and shrunk up as that they represent a conception or chicken shaped and hatched But how improbable a thing is it that every egge should have two seeds or rudiments for the constitution of one only chicken when no man living ever yet beheld any foundation or progress of a chicken but only in the blunt angle of the egge And moreover there is no sensible difference at all between the chalazae of those eggs which coition hath made
doth not salve the doubt which is why the Blood and sanguineous parts may not for the fore-cited reasons be as well nourished by the White as the Yolk If he had said that the hotter parts are rather nourished by that blood or Aliment conteined in the blood which is proportionable to the Chyle which is attracted out of the Yolk then out of the White and so on the contrary that the cold parts are supplied rather by that Nutriment which the Veins transport from the White then from the Yolk I should not have much opposed him The main thing that disturbs him in this business is this how the Blood can be made in the Egge or what Artificer can transform the two Liquors into blood when there is yet no Liver in Being For he could not say that the blood in the Egge is derived from the Mothers blood But saith This blood is rather wrought in the Veins then in the Liver but it becomes a bone a gristle or flesh c. in the parts themselves where it is exactly concocted and assimulated without any farther addition at all not signifying by whom the blood which is in the Veins dispersed both into the Yolk and White is concocted elaborated and made perfect when as yet no Liver at all is extant or any particle of the body that might concoct or compleat it And when he had formerly said that the cold parts are nourished by the White the hot by the Yolk not mindful of his assertion he here concludes the quite contrary viz. that the same blood doth transmigrate into bones gristles flesh and other parts But he lets that grand difficulty which so much disouiets the Physitians minds glide by in silence without taking any knowledge of it namely how the Liver can be the Original and Author of the blood seeing that blood is not onely found in the egge before any one of the bowels are framed at all but Physitians themselves do teach that all the substance or Parenchyma of the bowels themselves are meerly so many affusions or confluxes of blood Is the Effect the Author of its own Efficient If the Parenchyma of the Liver is made of blood how can the Liver be the cause of blood And the insuing passages are of the same batch where he saith There is also another use of the White when it is now segregated from the Yolk namely that the foetus may swimme in it and so be susteined lest tending downwards by his own weight hee might incline to one part rather then another and so drawing the Vessels along with him might break them in sunder and to this use the purity and tenacity of the White do conduce For if the foetus should take up his residence in the Yolk he would easily descend down into the bottome and so disorder and break the Yolk also A very weak construction this For what doth the purity of the White availe to the sustentation of the Chicken Or how can the White which is more thin better support the Chicken then the Yolk which is thicker and more gross then it Or what danger is there that the Chicken should fall down Since the egge in Incubation lies always side-long so that there is no fear of ascent or falling down True it is indeed that not only the Chicken but every foetus whatsoever while it is forming doth swim but that innatation is in the Colliquamentum spoken of by us and not in the Yolk or White and we have rendered the reason thereof elsewhere Aristotle saith he Writes that when the Chicken is conceived the Yolk ascends to the Obtuse Angle of the Egge and the reason is because the Chicken is formed out of the Chalaza which adhereth to the Yolk whereupon it behooves the Yolk which is placed in the middle to mount up to the larger part of the Egge that so the Chicken may be there made where there is a natural cavity very necessary to the welfare of the Chicken But the Chalaza is more fastened to the White then to the Yolk But the reason of that ascent of the Yolk is this the Macula or litle cicatrice which appears in the coat of the Yolk is by reason of the spirituous colliquamentum which is bred in it dilated and thereupon requiring more roome doth tend towards the Obtuse Angle of the Egge and so likewise that portion of the Yolk and White which is melted is distended and being now grown more concocted and spirituous doth swimme upon the other parts that remaine crude as those parts of water which are warmed in any vessels arise from the bottome up to the top an experiment approved by all Physitians who holding the Urinal conteining a thick and troubled Urine in warm water do perceive the upper part thereof to clear and grow transparent first This following Instance will explain the matter There is a device known to most men which is intended rather for a jocular bable to gaze upon and laugh at then for any useful implement namely a certain Glass-globe which is almost filled up with clear water wherein several Glass-balls which are fraught with nothing but Air do swim upon the surface of that water which by reason of their levity do support several figures of quivered Cupids armed Centaures Chariots of the Sun and the like which else would all sink down to the bottom So in like manner this Oculus pulli this Eye of the Chicken as I terme it or first Colliquation being dilated by the heat of the Sitting-Hen and the Genital vertue in the Egge and so made lighter ascends to the top and draws up the Yolk to which it adheres together with it Hereupon the thicker White gives place to it and the Chalazae retire to the sides of the Egge because the Cicatricula which was formerly fituate in the side of the egge now mounteth directly upward Of the Uses of the other parts of the Egge EXER LXI THe Shell is hard and thick that so it may fence the Liquors and the Chicken which dwells in them from outward injuries But yet it is brittle and especially in the Obtuse end and neer the time of the exclusion of the Chicken lest it might obstruct the Chickens Exit This Shell is also porous for while an egge especially a new-laid one is in roasting before the fire it doth breath out a kind of sweat trickling down as it were drop by drop Now these pores are useful for Ventilation as also for the more easie penetration of the heat which results from the Sitting Hen and likewise that the Chicken may attract aire from without for as we have said before the chicken doth without all question both breath and cry before his exclusion The Membranes serve to contein the Liquors and therefore they are as many in number as the liquors are And the Colliquamentum also so soon as it is in being is presently invested in its owne proper tunicle as Aristotle did imply in these words A membrane