The First CHAPTER. Of the Nature of Elements.
Elements are Simple bodies, out of which all others are compounded, and into which they are at last resolved.

ELements are called simple bodies, because they are not compounded of other bodies of a divers species, but only of Matter and Form, which are the first principles of all things, yet are not bodies. The Elements therefore are the first Simple bodies, and the ingredients to the composition of all others; for it is be­yond the reach of knowledg to find a body perfectly mixt which comprehends not in it self the substance of the four Elements, which is evidently visible in our bodies, which are compounded of four Humors of strait affinity to the nature of the four Elements; but this is more clearly manifested from the dissolution of mixt bodies, which thereupon flow again into Elements (as it is asserted in the defi­nition) for example, in the combustion of Wood, part thereof is converted into Aire, as it appeareth by smoak, which abundantly streaming from it, is changed into aire, part alters into water, sweating out at both ends, part into earth by ashes, which are of a terrene Nature, lastly part thereof is transmuted into fire, as it is apparently demonstrated by the coals and flame. But though many bodies in their corruption have not straightway an immediate transition into Elements, but by a kind of vicissitude invest themselves in other substances, yet they at length in their ultimate resolution, retire into those Elements out of which they were conflated, as it appears in our Food, which in Mans body first is changed into Chyle, then into blood, and next into the substance of the body, which after Death is resolved into Elements, but part of this aliment degenerates into ex­crements, which in their dregs partly represent Earth, partly Water in Sweat and Urine, partly Fire and Aire in Steams, which insensibly leave the body being habitually disposed to such transpiration.

CHAP. II. Of the Number of Elements.
The Elements are four; Earth, Water, Aire, and Fire.

SOme of the ancient Philosophers held the Elements to be infinite, whom Aristotle in his First Book of the Heavens convinceth; others contracted the Elements into one only, whom Hipocrates in his Book of Humane Nature confutes by the force of this indissoluble Argument; If, saith he, man were constituted by one Element, he would not be sensible of any pain.

The reason which confirms this consequence is this, because what ever Sympa­thize in pain, partake of the same sense, and are alterable, but contrariety is the cause of every alteration; if therefore there were but one Element, there could not exist [Page 5]any contrariety, because nothing is contrary to it self, and whatsoever suffers, the passion thereof proceeds from another thing.

But the cause why we precisely oblige our selves to four Elements, appears by the first qualities, which being four are very distinct one from another, to wit, Calidity, Frigidity, Humidity and Siccity, which being accidents, it is ne­cessary every of them should have its particular distinct and separate subject. Nor can it be conclusively objected, that there are but two Elements, because calidity with siccity, and frigidity with humidity are coupled together in one and the same body; For if from hence we gather that there are two Elements; Calidity being linck'd with Humidity, and Frigidity with Siccity, we may gather that there are two more: besides the probation of four Elements is sensibly confirmed by the dissolution of mixt bodies, which are resolved into those four first bodies ac­cording to the assertion of the preceedent Chapter.

CHAP. III. Of the Qualities of the Elements.
The Qualities of the Elements are first and second.

The First Qualities are those, which are primarily in the Elements, and upon which the others have a dependence.

And they are Active or Passive.

The Active are those, which have chief efficacy in the mutual altera­tion of the Elements, and in the constitution of mixture.

THese are not nominated Active simply and absolutely, as some were of opinion, because they only act, the rest being purely passive; but this distinction is caused only by Comparison, because the Action of them is more efficacious than of those others which are termed Passive, for that they are more Passive than Active, though they be not wholly destitute of action, for Humidity acts upon Siccity, Siccity upon Humidity.

And these Actives are Calidity and Siccity.

Calidity is the first Active Quality; the effect of which is the congregating of things Homogeneous, and dissipating of Heterogeneous, as Aristotle in his second Book of generation.

Logicians terme those things Homogeneous, which partake of the same nature and species, Heterogeneous which are of diverse Species, which understanding clos­eth not with this discourse; for Heat in the generation of a mixt body, doth not only congregate things Homogeneous but Heterogeneous also, viz. moist with dry, which differ in Species. So also different Aliments in the ventricle are congre­gated by Heat and chylifyed. We must then here understand by things Homo­geneous, those which bear such a relation of similitude to one another, that they may be convenient to constitute the nature of one thing and to be converted into it. So moist and dry, by reason of their unition in generation of a mixt body are called Homogeneous; so in concoction Aliments distinct in their Species, are [Page 6] Homogencous; whereof that part which cannot aptly be reduced to Chyle, as the excrements, are only Heterogeneous, and therefore segregated.

And there are other proprieties of heat, viz. Resolution, Operation, Incision, Maturation, and Attenuation.

Nature is infinitely stored with examples of these proprieties, but they are more apparent in the matter of Medicaments, which by the vertue of them are very efficacious.

Frigidity is a first active quality which musters together things Homogeneous and Heterogeneous.

So water with water, wax with wax, and any other thing adhering or incident to them, as Straws, Stone, Wood, Sand, Chaffe, and other things are coagmented together by conglaciation; till by Heat dissolving this combination they are separated.

The work of Frigidity is to allay Heat to a due temperament, lest the mixt body should be over-Heated to a dissolution.

This quality doth not only rally together things Homogeneous and Heterogeneous, but also fixeth them to adstriction, condensation, obstruction, and incrassation.

Cold being contrary to Heat intailes a necessity to the contrary production of effects, nor must we comply with Cardan, who is of opinion that cold is meerly the absence and privation of Heat, and nothing positive; which Avicenna seems to intimate, who sayes, that cold is no ingredient to the operations of Nature. But Scaliger learnedly opposeth them both, Exercit. 22. And before his time Averroes, whose assertion, that cold is requisite in the works of nature, is established upon the basis of two reasons, first by tempering the Heat; next by operating in things a consistency and coherence of parts; which cannot be effected by Heat whose propriety is dissolution.

Thus much of the Active qualities.

The Passive are those which are less Active, and therefore in the mixtion of bodies are subordinate to the Active. And they are Humidity and Siccity.

Humidity is a Passive quality, whose effect is to make things exorbitant as to their own bounds, but easily confined to the limitation of another, Arist. 2. gene.

So water, wine, oyl and other humid bodies diffuse themselves, and can only be contained within the bounds of vessels.

Siccity is a passive quality making things to be easily content with their own limits, but impatient to be bounded by any other.

So wood, stones and other such like things, do obstinately hold their proper figure, nor easily receive the impression of another.

It may be objected, that fire which is highly dry is not confined within its own but rather some aliene boundary; which may also be affirmed of dust and ashes.

To which I oppose, that this is by accident and not naturally contingent to fire, because of the tenuity of its substance, which will not admit such cohibition, for there must be a copulation of Siccity with some density, that this description may pro­perly be applyed to a substance. But dust and ashes in conservation retain their proper figure: for they are not a body continued, but a contiguity of the smal­est parts of the earth, which by reason they are so exile can be entertained in any place.

These four first qualities are found in the Elements, as they can in possibility comply. For we meet with Calidity and Siccity in Fire, Calidity and Humidity in Air, Frigidity and Humidity in Water, Frigidity and Siccity in Earth.

The inherence and conjunction of these first qualities, are at large disputed [Page 7]with much opiniative Heat of controversy by Professors in Physick, to whom for brevity sake we referre the Reader.

Thus farre concerning first qualities.

The second qualities are those which immediately result from the temperature and mixtion of the first.

By this description we casheer from the second qualities, colours, smel, and taste, which are not the immediate effects of the first, nor so manifestly, but more remotely and obscurely depend upon them. For this cause some, though not significantly, place them in subordination by the terme of third qualities. In which if there be any difficulty the enucleation thereof must be referred to the doctrine of the Senses, because without these perspectives they cannot be brought under a right understanding.

These are fourteen, viz. Rarity and Density, Gravity and Levity, Hardnesse and Softnesse, Subtility and Crassity, Aridity and Lubricity, Friability and Clamminess, Asperity and Laevity.

Rarity is a second quality produced chiefly by Heat, by which things are extenuated to a possibility of dissipation.

So Water by the Heat of the Sun is attenuated, thin, and dissipable: so clouds easily pierced by the rayes of the Sun, are usually termed rare.

'Tis worth observation, that rarity is twofold, one, which consists in the tenuity of substance: and this is properly reduced to the Predicament of quality, accompanying Heat as the effect thereof, and so the aire is thin, the earth thick. The other consists not in the tenuity of substance, but in the remoteness of parts, so we call a spunge rare, because of those intervalls and distances of the parts which lodge the aire: and this Rarity takes place in the Predicament of Site, and is, though better understood by us, more improperly termed Rarity.

Density is a second quality arising from Cold, by which things become more compact, firme, and with difficulty dissipable.

So water congealed by cold, so stones and metalls are dense.

Gravity is a quality produced by cold and density, by which things tend downwards.

Levity is a quality produced from Heat and rarity, by vertue of which things make upwards.

Hardnesse is a quality arising from Siccity, by which things yield not easily to the touch.

Softness is a quality arising from humidity, which renders things tangible without a repulse.

Subtility is the production of Heat, Siccity, and Rarity, by which things are at­tenuated and fitted for penetration.

It differs from rarity, as the effect from its cause; rarity being the Procatarctick of subtility. But not all rare things are subtile, for there is rarity in the aire, but no subtility, and some aire is crasse; so by our advice our patients remove from gross aire, which in many diseases is not good to breath in.

Crassity is a quality which owes its being to cold, and density, by which things become Solid and less fit for penetration.

For Crassity is differenced from density, as the effect from its cause, for all dense bodies cannot properly be termed crasse.

Aridity is a quality generated by Siccity, which banisheth almost all humor. Lubricity is a quality flowing from humidity, by which things being rendred slippery deceive the touch.

So a Snake, and a way conglaciated is slippery.

Friability is a quality arising from Siccity, by which things for want of coherency may easily be crumbled.

So salt and sugar are friable.

Clamminess is a quality arising from humidity, which causeth things to be sticking and glutinous.

So pitch, glue and other such like things are called sticking.

Asperity is a quality issuing from Siccity, by which the superficies of things is unequal, and not tangeable without offence.

So the barks of Trees and pumices are offensive by their asperity.

Levity is a quality arising from humidity, by which things being of an even superficies are pleasing to the touch.

This quality is not the effect of humidity only, but may also be artificially produced, when the rudenesse of things solid and dense is polished and plained.

CHAP. IV. Of the Mixtion of Elements.
Mixtion is the union of things miscible upon their alteration. Arist. 1. of generation, Chap. 10.

BY Miscibles are understood Elements which are disposed to commixtion by a mutual alteration, and reduction to such a temper, that they may be uni­ted into one. From which union springs a new form, which is termed the form of a mixt body: for example, when seeds of divers plants, are so mingled that there remains a possibility of separation, this is called apposition; but when water and wine or such other things are mixed, so that the union cannot be parted, and yet no new form produced, this is called Confusion. And both of these are improperly termed mixtion.

The First CHAPTER.
Of the Nature of Temperaments.

A Temperament is a proportion of the four Principal Qualities result­ing from the mixtion of the Elements, for the due performance of operations.

A Temperament retains to mixtion as the effect to its cause, arising from that mutual contemperation of the first qualities, which produceth that due pro­portion requisite to the execution of all actions: but it is called proportion, as being a relation, which the qualities so tempered mutually bear to themselves, not a quality differing from the four first, as Avicenna fansyed, whose opinion Ferne­lius copiously confutes.

It may be objected; That if Temperament be a relation, the actions shall have no dependence on it: because relation hath no active vertue, nor can one Tem­perament be properly termed contrary to another, because relation admits of no contrary. To this I Answer, That the Temperament acts not, by vertue of proportion, which is a relation, but of the foundation, on which this relation is established, for the first qualities are laid as the basis of this proportion, and upon these the actions do essentially depend, for the whole essence of the Temperament consists not in the relation of the proportion, but necessarily imports such a relation; as if we should say, that Temperament were the first qualities reduced to a certain proportion.

CHAP. II. Of the Difference of Temperaments.
The Temperaments are Nine, four simple, Hot, Cold, Moist, Dry; four compound, Hot and Moist, Hot and Dry, Cold and Moist, Cold and Dry; one moderate, called Eucrasy.

BOdies so tempered that one quality exceeds the rest, are said to be of a simple Temperament, but when two qualities stand as it were in competition for supremacy over the rest, they have a compounded Temperament; but when all the qualities are fixed to a due Mediocrity, they are then esteemed to be per­fectly tempered.

Hence may arise an objection, That the first eight differences of Temperaments are caused by some predominant Element, or at least in our bodies by some predo­minant Humor; hence some Temperaments are termed bilious, some pituitous, and so of the rest; but every Element is fortified with two qualities, by whose excess the consequence of theirs is necessary; humors also haue two predominant qualities; therefore there can be no simple Temperament, but all are compound.

To this I oppose. That in mixtion or alteration there may possibly be such a concurrence of the Elements, that one quality may be broken, when the other is in excesse, viz. if Aire and Fire exceed, the humidity of the one will temper the Siccity of the other, but when both are hot, they will cause an excess of heat; so it fares with humors, for the Siccity of Choler tempers the humidity of the blood, but when both are hot they inflame to an in­temperancy of heat.

These Temperaments are said to be such, either absolutely or comparatively.

Absolutely such are those in which one or two qualities are predominant, which afford them a denomination.

So Fire is absolutely hot, water cold; so all perfect animals are absolutely hot, because of the predominancy of Heat in them, for Heat is the vigour of life.

Comparatively such are those, in which these qualities do more or lesse exceed, then in those with which they are compared.

So a man in relation to a Fish is hot, to a Lion cold; the brain cold in respect of the heart: from whence it appears, that one and the same thing is comparatively cold, which notwithstanding is absolutely hot.

And this comparison may be triple, either according to the genus, or the species, or Individuum.

Comparison according to the genus, is that which is between things of a diverse genus.

As when we compare the temper of an animal with a plant or mineral.

Comparison according to the species, is between things differing in species.

As when we compare the temper of a Man with the temper of a Lion or a Dog.

Comparison according to the Individuum is, when individuals of the same spe­cies are conferred.

As when we compare the Temperament of: Socrates with that of Plato; and thereupon passe judgement that one is hotter or colder then the other.

There arise also many comparisons of Temperament in an individual by a comparison reflected upon it self, and that either in the whole individual, as when Socrates now decrepit casts a comparative glance upon the time of his youth; or when he is dismembred to a comparison, as when the Temperament of his Liver is compared to that of his Stomach, and other such like, of which knowledge is easily attained.

CHAP. III. Of a well mixt Temperament.

A well mixt or moderate Temperament is twofold; one ballanced by Weight, the other by Justice.

Moderate according to Weight, is that in which the first qualities of the Elements are redu­ced to such an accurate proportion, that one is not counterpoised by another.

SOme term that a body tempered according to Weight, in which there is not onely found an equal proportion of Qualities, but of Elements also, which is an impossibility in Nature, and not comprehensible by Fancy, for Immobility is the necessary attendant thereof, every mixt body steering by the motion of its predo­minant Element; nor would any find its proper place, for every thing naturally hath a station, which is proper to such predominant Element. We must therefore understand it onely of qualities equally mixed, which whether there be any such thing in Nature, is with some disputable; who are of opinion, that it was by Authors constituted, onely to represent as an Idea a perfect Temperament, and to be the rule and square of the rest, that by comparison we might pass the better judgement of their excess; As Plato hath modelled such a perfect Common-wealth, Cicero such a perfect Orator, and the Stoicks such a perfect Sage, as never were in being. And Galen himself in his first Book of the Preservation of Health, Chap. 5. affirms, that such a Mediocrity is not easily found. And if any one should acci­dentally meet with it, it will escape the quickest stroke of the understanding, sub­sisting not the least divisibility of time without variety of change. It is therefore rather imaginable then truely subsisting, especially being not so conducible to the exercise of various acts, as that which is called Temperament according to Justice, as it shall after appear.

It is called Temperament according to Weight, because it consists of the just measure, and at it were, ballance of Elements, which is not ground enough to make this denomination proper. Philosophers call it Temperament according to Arithmetical proportion; because, as in Arithmetical proportion there is a parity in numbers, or in the distances of the numbers, so that there is no larger interstitium from 2 to 3, then from 3 to 4: So in this Temperament there is a kind of parity in the qualities, so that one is equal to another.

That Temperament is called Moderate according to Justice, in which the first qualities of the Elements are so apportioned, that every thing according to its species is fitted for the execution of its proper actions. Things different in species, differ in Functions, and all the Functions of every thing depend upon the Temperament, therefore it is necessary that their Temperaments be various, whereby that may incline to such variety of action; so that in one body Heat masters Cold, in another Humidity reigns over Siccity, for differing tempers are required to execute the operations of a Man, a Lion, and an Horse, and so forth. And this is called a Temper according to Justice; for as Justice scatters not her favours, nor inflicts her penal­ties equally on all, but according to the dictates of Reason, proportions to some more, to some less; by which disparity of distribution, there appears much equa­lity in Justice: So the justice of Nature lends divers Temperaments to things distinct in species, by the help of which they may be enabled to a compleat and [Page 13]perfect execution of those duties to which they are by Nature designed. This is called by the Philosophers, a Temperament according to a Geometrical proportion; for as in Geometrical proportion we examine not the equality of Difference but of Reason; so in this Temperament, we weigh not the proportion of these qualities by the ballance, but by their apt congruity and acommodateness to the nature of every species.

CHAP. IV. Of the Judging of Temperaments.

All the differences of Temperaments are perceptible by the Touch.

ALL those differences rely upon the excess of the first qualities, which are the object of the sense of touching, as Colours of Seeing, Sapors of Tasting, and Odors of Smelling.

The organ of Touch is the Skin, which chiefly we have at our fingers ends.

An organ adapt for the disquisition of the excess of all qualities, must have an inherent mediocrity of them all, and not lean to a partiality. This is the Skin of a well-tempered Man, in which resides an equal portion of seed and blood, which cause a moderate Temperament, parts wholly Carnous being hot and moyst, Sper­matick cold and dry: But that the excess of qualities may be perceptible by the Skin, it must enjoy its natural temper, free from the overballancings of any one quality; for instance, if it be almost congealed with cold, it is uncapable of this office. The skin of the Hand is better qualified for it then of any other part, not that extended over the palm, because of the hard tendon which lurks under it, which being condensed by continual attrition, becomes callous, but that which terminates the fingers, as retaining usually its natural constitution.

But the Skin hath a positive sense of the inequality and excess of Temperaments, but a privative of their quality and moderation.

All Sense comes by Passion, and all Passion by Contrariety, but the Excess of Tempers stands in contrariety to the Moderation of them; by this means they do really and positively affect a temperate skin; but a moderate temper being not heightned to an excess of qualities, therefore not affecting the Touch falls onely under the understanding of Privation. For those things which being neither hot nor cold, do no way affect the Sense, because of their congruity to it, are esteemed temperate.

CHAP. V. Of the Tempers of the several Ages.
An Age is a space of life, by which with the concurrent action of the natural heat operating upon the Native moisture, is produced an evi­dent mutation in the constitution of the Body.

WEE owe the conservation of our life to natural heat, which useth the native moisture as food, and by degrees preys upon it, the action of which calls a re­passion, by which being debilitated by a kind of sympathy, it moulders away, together with the moisture: so that our bodies in the cradles of our life are abound­ing in heat and moisture, which in the maturation of Time become cold and dry, and this gradation of Time which leads us forward to these mutations, and mea­sures out our lives, is called Age.

The principal differences of which are foure; 1 Puerility, 2 Youth, 3 Setled Age, 4 Old Age.

This whole continuity of life is signalized with four grand mutations, as it may be exemplified by all things, every thing having a beginning, growth, stature, and declination; therefore the whole age of man is divided by Hippocrates into four parts correspondent to the number of the Elements, the seasons of the yenr, the humors of our bodies, and their Temperaments, which is of special use to Phy­sicians. For though Lawyers and Astrologers for the better accommodating them to the doctrines of their Sciences, have made another division of the Ages, this is little considerable, though in our Authors we meet with some subdivisions of these Ages as we shall after shew.

Puerility from its first blossome shoots out to twenty five, and is of constitution hot and moist.

This bears a relation of similitude to the spring, and of the humors to the blood, for both are judged to be hot and moist.

This again crumbles into four parts; of which the first is termed Infancy, sprouting to the fourth year, or according to the opinion of some to the seventh: the second Puerility in progresse to the fourteenth year; the third, Youth, hasting to eighteen; the fourth Adolescency, terminated by twenty five.

In that interval whose extent is to twenty five, the moisture is in a deep Con­sumption, therefore mans life was minced into these subdivisions according to the proportion of that; but there happens a more notable change in youth then in the other divisions, for then a downy chin is fashionable from whence this Age took its appellation, then maidens breasts are impregnate and their Moneths issue, and the voice of males is more full and rough; hence Hippocrates calls them Goatish, be­cause they are then addicted to Venery, which is caused by the vigour of heat, which then breaks out of prison from the humors, and begins to exert it selfe.

Youth ranges to thirty five or forty, and is hot and dry.

It is set in comparison with the summer and the bilious humor; for then heat is in the highest point of its horizon, which by its vehement action out of the ashes of moisture rouzeth up Siccity.

Here a Quere is made, whether youth be hotter then Puerility? I Answer, that boyes are extensively hotter, youths intensively; or boyes are hotter in considera­tion of the quantity, youths in respect of the quality. For this heat falling un­der the consideration both of substance, and quality, as to the quantity or copious­ness of the substance, there is greater plenty of it in boyes then in youths, for the lesse we are distant from the womb of our natural principles, we are the more fertile in heat and moisture. But as to the quality, heat is without doubt more in­tense in youths, because of their Siccity, which is the accomplishment of heat: hence the heat in boyes is gentle, sweet, and habituous, as being allayed to a mo­deration by the natural moisture: but the heat of youths is biting, sharp, and unsa­voury, by reason of sharp vapors, which exhale out of dry bodyes.

Constant Age dilates it self to forty five or fifty, and is cold and dry.

It is denominated constant Age, because though there begins to be some diminu­tion of the strength, yet this change is not perceptible in any habit or action, but men so aged seem to be fixed in the same station; this age is comparatively related to Autumn, and the Melancholick humor, which now abounds, because of the ill cookery of Choler scorch'd in youth, which is now converted into Melancholy.

Old Age puts a period to life, and is cold and moist.

The temper of old men is two-fold, either according to the temper of the so­lid parts, or the liberality of the excrements. As to the solid parts they are cold [Page 16]and dry, because of the great diminution of their native moisture, by which means the parts are much dryed. But as to the excrements, which for want of heat are very copious in them, and are cold and moist; they are thence said to be cold and moist also; which sense we keep to, that we may not lose the Analogy of the Ages with the seasons of the year and the humors, and so old Age is com­pared to the Winter, and to the pituitous humor, which in them is copious.

And this is subdivided into three parts. The first is called Old Age, extending from fifty to sixty; the second, Ingravescent Age, from sixty to seventy: the third decre­pitness, from seventy to the conclusion of life.

Men in the first entrance of old Age, are yet able enough to execute civill duties. In Ingravescent Age they are weaker and want more ease, but not a totall recesse. But in Decrepit Age, being plundered of all strength, there must be a totall ces­sation from businesse, they must be favorable to themselves, and entertain only thoughts of futurity. But here we must take notice, that all these Ages are of a large extent according to the strength or invalidity of mens constitutions, so that some are more sensible of the defects of Age at fifty then others at sixty or more.

CHAP. VI. Of the Temperaments of the Sexes.
Males generally are Hot and Dry, Females Cold and Moist.

THE infallibility of this Theoreme will easily appear by the knowledge of those signs which discover a Hot and Dry temper, which are deduced from the causes and effects of it. And first as to the causes; the seed (which in generation performs the duties of the efficient, and the matter) ingredient to the generation of Males is hotter then that, which produces Females. For acccording to Hippocra­tes, the closet of Males is on the right. But it appears by Anatomical disquisition that the right vessel which is the treasure of seminal matter takes rise from the bottom of the Vena Cava, by which means the seed is hotter; but the left is not derived from the very bottom, but from the emulgens ramus, which conveying the serum to the reins renders the seed more cold and serous.

Among the effects are numbred actions, excrements, and habitual accidents.

'Tis obvious and discernible to every eye, that by their animal actions males are hotter, they being much stronger, and of greater ability to labour, but females dull and slow, and not pleased but with delicacy. As to the vital actions, 'tis e­vident that the pulse beating higher, and respiration being more vehement in males then in females, the voice fuller and more intense, is a pregnate ground of their greater heat, they are also better at natural exercise as appears by their excrements.

The excrements of Males are in quantity few, but plentiful in females, as may be instanced in their monthly purgations, which are caused by the inefficacy of heat to discusse all that blood which is generated in the Liver. But in Males all are so throughly digested, that there remains no superfluity.

Lastly, the habit of the body is a plain demonstration, that Males are much hot­ter, for not only their Chin but their whole body is hairy, they are fortified with [Page 17]a hard and rough skin, they have large and dilated veins, and muscles firm and well cemented, but females are smooth and weak, they have a skin soft to fluitati­on, and narrower muscles, and vessels.

But here we must not passe without an Asterisk, it being worth notice, that the Theoreme expresseth, that Males are generally the hotter, because this sex is to be generally considered, and to be understood that for the most part the Males are the hotter, for some females there are, which are of a hot temper, exceeding some cold men, but because this in both is beyond their ordinary constitution, it doth not therefore at all invalidate our assertion.

CHAP. VII. Of the Tempers of the Seasons of the Year.
The year is quarter'd into four seasons, Spring, Summer, Autumn and Winter.

THese seasons are chiefly father'd upon the Sun, which by his anniversary motion causeth divers mutations in the air. But there are two motions observable in the Sun, one diurnal in which is twenty four hours, the limitation of a natural day, being hurryed by the wheeling of the primum mobile he perfects his course from East to West; the other proper, which is from the rising to the setting, to finish which course, he is allowed the time of 365 dayes, in which space he is a sojourner in the twelve signs of the Zodiack, and fills up a compleat year, and by reason of the turnings and doublings in the Zodiack, his accesse to, and recesse from our Zenith is va­rious, therefore he produces vicissitude of cold and heat, which distinguish the seasons of the year.

The First CHAPTER.
Of the Nature of Humors.

An Humor is a fluid body, produced in us by the coction of the A­liment, for better nutrition, or other advantage of the body.

THis term Humor is used in a double sense; First, in its general and usual acception it implies any thing, which is hardly contained by its own, but easily by the limitation of another, whether it be generated in our bodies, or not, and so all liquors are comprehended in the latitude of this understand­ing. But Secondly, to draw it into a lesser circle, to its proper and strict significa­tion known to Physicians, it is taken for liquid bodies, which spring from the second, and third coction, as appears by the definition; in which humor is called a fluid body, because as other liquors, it easily diffuseth it self, and transgresseth its own bounds. 'Tis said also to be generated in us by the coction of the aliment, to distinguish it from other moistures, which may by divers inlets surprise our bodies without any alteration or change, and that we may know how these humors are generated in our body. For Nature being carefull of the preservation of living creatures, and chiefly of man, invented divers wayes of nourishment fur­nished with divers qualities, by which they might receive nourishment, and growth, not immediately, but by many preparative mutations; and so the aliments are first grinded in the mouth, then being sent into the stomach, they are confused, concocted and converted into a kind of creamy substance, which is called Chyle: which Chyle being exactly cooked in the stomach is turned out into the intestines, and there the usefull part of it is abstracted from the earthy and useless matter, out of which is generated dung; but the purer part of it is conveyed to the Liver by the help of the Mesaraick veins, in which they are reconcocted and changed, from whence springs the fountaine of blood, which comprehends various dif­ferences of humors, of which we shall treat.

CHAP. II. Of the Differences of Humors.

All Humors are divided into Nutritive and Excrementitious.

Nutritive are those, which have an aptitude to invest themselves in the substance of our bodies.

Which are again subdivided into two, Primary and Secundary.

The Primary are those which are contained in the veins, retaining the impresse of that form which they borrowed from the Liver, and communicate themselves with an indifferency to every member.

THey are called Primary, because they are the womb of the Secundary, and also because as soon as they are generated in the Liver, they then first entertain the name of humors; for Chyle with the Physicians is never termed an humor. But as long as the veins are the closet of these humors, they alwayes retain the same name and the form received in the Liver, till coursing through every part, they begin to be changed by them, then they reform themselves, and get new names as in its season shall be shewed.

CHAP. III. Of Blood properly so called.

Blood properly so called is the more temperate part of the whole masse, in­clining to heat and moisture, and painted with red.

THE more temperate part of the Chyle, and indifferent in substance, is con­verted into blood properly so called, which is of affinity to the nature and temper of the Liver, which being hot and moist communicates its temper to a substance like to it self, and it not only tempers, but dyes it red, in so deep a grain that it outvies the colour of other humors partaking of the same masse, so that the whole masse of humors is vested in red, and in an absolute term embraces the name of blood. Which that it might be plentiful these accessaries are re­quisite, viz. temperate aliment, and of a good juice, the flower of Age, spring time, an hot and moist temper of the Liver.

Though blood proceeds from all aliment, yet some are more, others less copi­ous in the production of it: When therefore all these causes convene, from this concurrence will result a Sanguin Temperament, because blood is very predomi­nant. It is usefull for the nutrition of carnous parts, as of the muscles and bowels which are nourished by blood properly so called. The effect of it is to raise in men hilarity and mirth, a propensity to sports and love, and flourishes them with a lovely colour; because they are well fraught with temperate heat, which is the original of these merry frolicks. As we may take notice that all creatures in the cradle of their Age, are much addicted to hilarity, because that is the furnace of natural heat.

But whatever blood confines it self to the veines, is stockt with many fibres, by the benefit of which it acquireth concretion and assimulation with the parts.

These Fibres, a great number of which the blood harbours, are manifestly evi­dent, when the blood is tempered with much water, or stirred with the hand, as may be specified in Swines blood, all the fibres following this agitation that may be an hindrance to concretion; for such is the vertue of these fibres that they presently rally to an unition with the blood which flowes out of the veins, as is ma­nifest in the proposed examples. And by the help of these the blood, being conveyed to divers parts, for the better nutrition is condesed and solidated, so that it may easily be assimilated to the parts, otherwise, if destitute of fibres, it would remain liquid. For it is out of the reach of credit, that Aristotle's opinion should hold true, that Harts, Does and Camels want them, but we must apprehend that they have but few, which are sufficient to cause an indifferent concretion. But these fibres are of colour wholly white, representing a nervous substance, from whence we may fetch an opinion, that they derive themselves not from the Liver, but from the ventricle which is wholly nervous, and doth in some manner impart the nature of its substance to the Chyle.

But Blood is two-fold; the one lodged in the Veins, the other in the Arteries.

The venal is more crasse, cold, and ruddy; and designed for the nourishment of parts of a solid substance.

Arterial is thinner, hotter and inclining to yellow, and officious in the nutrition of parts of a spiritous substance.

The blood in the veins is derived immediately from the Liver, which it sig­nifies by a tincture of the nature and temper thereof; and so is colder then the arterial, whose forge is the heart, where it is elaborated to tenuity, and acquires a yellowish colour, by reason of aire confused with it in the left ventricle of the heart, which washes away that rich dye; therefore it is so much hotter then the heart, according to the proportion of that heat, which causeth an excesse in the temper of the heart, in relation to that of the Liver.

CHAP. IV. Of Alimentary Flegme.

Alimentary Flegme is the more unconcoct part of the blood, Cold and Moist, almost destitute of tast, or sweetish.

THE more cold and moist part of the masse of blood, is called flegme, gene­rated out of the cruder part of the Chyle, hence Galen terms it, crude and parboil'd blood, who asserts also that in a famine of blood, this being brought to maturation by a farther coction converts to blood, and that in the very veins by a Sanguifying vertue sent to them as Auxiliary from the Liver.

Cold and moist aliments produce a great fertility of it, so Age, winter, and a cold and moist temper of the Liver.

From the winter ariseth cause of doubt, for that our bellies according to Hip­pocrates are hotter in winter by reason they are the randezvouz of the native heat, which in this season concentring there must necessarily be commodious for concoction, and so there will be no plenty of crude humors generated. To this I oppose; that flegme is abundantly generated in winter, not in respect of the efficient cause, but of the matter, viz. aliments, which in this season are cold, compact, and not easily concocted. Now also the appetite is very vigorous, and makes roome for a large quantity of aliment, which by reason it is so copious cannot be well dress'd, but remains a crude Chyle, which converts into crude blood; for the errour of the first is not amended by the second coction, as Galen affirms.

It is usefull for the Nutrition of the Cold and Moist parts.

The brain and the Spinalis medulla bear an Analogy to flegme, therefore they are nourished by it, as appears by the customary excretions of the brain. This alimentary flegme is commonly termed pituitous blood, as choler and melancholy bilious and melancholick blood; into which we must make a curious inquiry, lest we in perusing Authors, should be lead into an error, when we find them assert, that all the parts acknowledge their nutrition from the blood.

The effect of it is where it is predominant to induce upon men stupidity, Laziness, Sleepiness, Softness and Whiteness all the body over.

Cold in conjunction with moisture incrassates, and settles the spirits to almost an immobility, from whence these accidents follow.

CHAP. V. Of Alimentary Choler.

Alimentary Choler is the thinner part of the blood, Hot and Dry, something bitter and yellow.

AS the four humors correspond to the four Elements, so Choler to a fiery nature, generated from the more hot and dry part of the Chyle; having a touch of amaritude, though not so copious as excrementitious choler, for then it would be unfit so nutrition. For it is undoubtedly true, that bitter things afford no nourishment, viz. those which excell in amaritude, for hysope, succory, and many other things, which have but a sleight tincture of it, are nutritive. So alimen­tary choler, having but a smal stock of it, viz. so that the parts nauseate it not. [Page 24]It is also potentially not actually dry, because all humors are fluid, and actually moist; yet potentially it causeth dryness, as sea water, or brine may be termed dry.

Hot and Dry aliments, fat and oily, Manly age, Summer season, a Liver of a hot and dry temper causeth it to abound.

It seems averse from Reason, that fat and oily aliments, being hot and moist, and so more accommodate to the production of blood, should be converted into Choler.

To this may be answered, That in their proper temper they are more fit for the generation of blood; but being of a substance easily inflammable, and meeting with bodies prepared and disposed to the production of bilious siccity, they are easily naturalized into Choler: Hence it is customary with Physicians to assert, that sweet things do with little difficulty change into Choler; which is alwaies to be under­stood of bodies hot and bilious; for in bodies more cold and temperate is rather produced blood, as is evident in Honey and Milk; for Honey for Old men, and Milk for Children is very nutritive, but both in men of full age, or hotter consti­tutions, are reduced into Choler.

The duty of which is to nourish the similary parts, and to be in place of salt to the blood, which as sawce being pleasant to the parts, causeth in them a greedier appetite to imbibe the blood.

Of the parts which receive nutrition from the bilious blood, the Lungs are esteemed the principal, whose substance being so rare that they can easily entertain the Air, want not much nutriment from the blood.

But the sweetness of the other humors being tempered by a sleight mixture of bilious amaritude, gives a pleasing taste to the whole mass, which makes the parts prey with more delight upon the aliment.

The effect of it is to make men in whom there is plenty of it, ready, watchful, incli­ned to anger, and lean.

All these are the effects of Calidity and Siccity.

CHAP. VI. Of Alimentary Melancholy.

Alimentary Melancholy is the thicker part of the blood, cold and dry, of a sharp taste, and of colour black.

THE thicker part of the Chyle alters into Melancholy, which is as it were the mud and dregs of the blood, like the lees of wine, which usually repair to the bottome of the tub; it is therefore set in similitude with Earth.

The plenty of it proceeds from crasse and earthy aliment, constant age, autumn and continued anxietie.

It affords nourishment to the parts of a like temper.

Of this nature the Milt is the chief, then the bones, which though not resembling it in colour, are yet of a relative temper, but acquire whiteress by a further coction.

The effect of it is, where it is predominant, to produce fear, sadness, rudness in carriage, and a black colour.

Obscure and dark spirits run through the bodies of melancholy men, which represent sad apparitions to their mind, and introduce dulness.

That assertion of Aristotle well known among Physicians, that melancholy men are ingenuous, doth nothing impugne the truth of this, being not to be apprehen­ded of such melancholicks, as are naturally so, being of a temper cold and dry, but of those who become so accidentally, having been naturally of a sanguin or bilious complexion, but in progresse of time some thinner part of the blood being scorched and incrassated, is ambitious to be naturalized into melancholy; but is much hotter and clearer, for blood is in it self very clear, therefore spirits clear and indifferent hot, thick and consistent, as it were bred out of a crasse humor, being gene­rated out of this humor, are very fit to cause prudence. This then is that melan­cholick humor which causes ingenuity, invention of Arts and Sciences and excel­lent skill in tillage, but not that naturall melancholy, which operates stolidity and stupidity, from whence it is denominated Asinine Melancholy.

CHAP. VII. Of the Secundary Humors.

Thus far of the Primary alimentary Humors, the Secundary succeed; and they are so termed, because they do immediatly result from the 1, and are subservient to some peculiar member.

THE Primary humors lodged in the veins and honoured with the title of blood, are wafted to every part, that they may be nutritive to them all: but when they begin to be changed by the parts, they entertaine the name of Secundary Humors. Some rather terme them humidities then humors, because part of them fall into the nature of the Substance of the parts rather then of the hu­mors: so that they stand in opposition to the four siccities of the parts proposed by Galen, which is not voide of reason. But yet they will admit the name of hu­mors, by reason that they are the immediate consequences of the primary humors, nor are yet true parts.

And they are four; the first is called Unnamed or inbred Humor, the second Dew, the third Glue, the fourth Cambium.

These four secundary are anthenticated by Avicen. Fen. 1. first Can. Doct. 4. Cap. 1. which he spins out of Galen, who in book 7. Meth. Cap. 4. reckons four siccities, contingent to the parts of our body, by reason of the consumption of the four contrary humidities: which humidities are generated by blood, converting (as is before mentioned) into the substance of the parts, to which total conver­sion are precedent four grand mutations, every of which deserves a peculiar name.

The Unnamed or inbred humor is that, which borders upon the smal veines, and be­gins to be slightly changed by the particular members.

As soon as the blood is conveyed out of the larger vessels into the more nar­row, which nature hath placed in every part, the qualities of that part flow into it, and by this change beginning to invest it self in the nature of the part, it becomes the first of the four Secundary humors, which wanting an imposed name is cal­led unnamed, but some moderns have termed it inbred.

It is then called Dew, when like Dew it waters the substance of the parts, and is entertained in the smal pores, it is generated out of the Unnamed humor, but not without much alte­ration, till it is assimilated to the nature of the part.

It is then called Glue, when this rorid humor closes with the parts to an agglutination.

Lastly, it is termed Cambium, when this Glue alters into, and stands in Analogy with the substance of the parts.

The discrimination of these two last humidities is understood, from the diffe­rence distinguishing between union and assimilation. This appears by the de­monstration [Page 26]of most evident examples, for in the Itch, the Leprosy and such like diseases, there is a sticking and agglutination of much humor, yet no assimilation, but corruption by the depraved qualities in it, whence we may conceive the wide difference between union and assimilation.

CHAP. VIII. Of Excrementitious Humors, and first of Excrementitious Choler.

Hitherto of alimentary humors. Excrementitious are those, which are not disposed for nutrition, but are banished and separated from the body.

They are four; Choler Melancholy, Serum and Flegme.

Excrementitious Choler, is an excrement attenuated in the second coction, hot and dry, of colour yellow, of taste bitter, the purgation of which is at the bladder of the Gall.

ALL coctions have their excrements, because all parts of the aliment cannot be fitly designed to nutrition, therefore the useful part is separated from the use­less and turned out of doores, so the excrements of the first coction are the dregs which are conveyed thorough the belly. But the excrements of the second Coction are 3, which being referred to the humors, are in this place to be explained.

Now the first excrement of the second coction, is a thin humor hot and dry, and very bitter, therefore of no aptitude for nutrition, it is conveyed to the blad­der of the gall partly by the expulsive faculty of the Liver, partly by the attra­ctive of that bladder, which nature hath framed to a familiarity and sympathy with that humor, that it might desire and delight in its company.

It is useful to summon the expulsive faculty of the intestines to her duty, and to scoure the sticking flegme which is apt to adhere to the tunicles ofthe intestines.

When the felleous bladder hath attracted the choler, and for some space enter­tained its welcome guest, till being sharpned by this delay, it moves this vessel to an expulsion, and is sent to the duodenum by a vessel designed for this office, which is called porus cholidochus. Now this choler being brought down to the intestines, by its acrimony, stirrs and moves their expulsive faculty, by which our purgaments are with more ease excluded, which many times by the intermixtion of choler, represent a yellow or reddish tincture. And also the intestines usually abound­ing with much viscid and sticking flegme, receive this benefit from the choler, that it cuts and purges it away, and so helps its exclusion.

It is differenced two wayes, either as it confines it self to its natural constitution, or as it dilates it self beyond the proportion and allowance of nature.

When it is content with its natural limits it is two-fold, Yellow and Pale.

Yellow is that which is contained in the bladder, clean and unmixt, which was now mentioned. Pale is when a Serous humor is mixed with the Yellow.

Serum mingled with choler, washes away its yellowness, and induceth palenesse, cold and moisture.

When it is in excesse beyond the bounds of nature, the species of it are four, Vitelline, Porraceous, Eruginous and Glasteous.

The Vitelline in colour and consistency is like the yolk of raw eggs, hot to a higher degree than the yellow, and is produced from it by the alteration and incrassation of vehement heat.

When by the acrimony of preternatural heat the natural choler is scorch'd, its thinner parts are dispersed; by which means it is incrassated, and acquires a deeper grain, and more intense heat. For we must shut our eares against Avicenna, who asserts that the transmutation of yellow choler into Vitelline is caused by the admixtion of flegme; for by this reason it would become more pallid and cold.

Porraceous Choler, representing the colour of a Leeke, is hotter then the Vitelline, and is commonly bred in the ventricle, being produced by impure aliments.

This is green like a leeke, which tincture it receives from bad aliments, such as garlicke, onions, leekes, watercresses, colewortes, and the like; which by rea­son of the disability in the ventricle to concoct them, and naturalize them to Chyle, are parch'd, yet generally retaining their own hue, from whence this is termed porraceous choler. Here it is observable, that this happens not but in very hot stomachs; It is also sometimes generated in other parts of our body, out of the vitelline choler over-heated, whence it cloths it self in green.

Eruginous choler, being of the colour of rust, is produced by a more parching heat.

While the porraceous choler delayes its remove out of the ventricle, being adust by preternatural and intense heat, it alters into eruginous choler. The seat sometimes of its generation is the veins, by heat very intense, which scorches the aforementioned species of choler, and is very sharp and malignant; hence erugi­nous dejections are counted by Hippocraies deadly.

Glasteous choler, assimilated in colour to wood, is produced from the rest by a greater inflammation, and is more dangerous then all of them.

This is nearly allied to black choler, being of a colour more obscure and dul then the rest, which is caused by a greater torrefaction, therefore it is more dangerous and pernicious then the other.

CHAP. IX. Of Excrementitious Melancholy.
Excrementious Melancholy is a crasse excrement of the second coction, cold and dry, of colour black, of taste sharp, which is purged out at the Milt.

THat part of the Chyle which is more crasse and feculent, so that it is beyond the art of the Liver to change it into alimentary substance, is secluded from the masse of blood, that that may not be infected with the least adhesion of impurity; which crasse and earthy matter is termed excrementitious melancholy, and that the expurgation thereof may be the more commodious, the good Artist nature contrived a peculiar part for it, nearly related in likeness to this humor, which therefore it attracts to it self, and imprisons in its soft and loose substance; but in the interim, being solicitous for its own nourishment, it separates the melan­cholick blood confused with it, for that purpose and assimilates it to it self.

It is helpfull to the coction of the Stomack, and excites in it a natural appetency.

When this humor hath been long harboured in the milt, and growes burden­some to it, its banished to the ventricle, by a passage whose extent is to the bot­tom of it, which is termed the short vessel. It is not wholly useles, but helps the coction and retention of the ventricle, as Galen, 5. of the use of parts. For it contracts the ventricle, and collects the aliment into a narrower circumference, causing retention till it be concocted, for this humor is something astrictive. Avicenna is of opinion that it moves a natural appetency by that acidity which it carries along with it, as all acide things do the like; hence a custome is derived to present first at the Table vinegar-cates to rouze the appetite. This is the reason that melancholick men have craving stomacks, because of the plentifull effusion of this humor into the ventricle.

We may conjecture Galen to have been of this opinion, who in his first booke of the causes of Symptomes, asserts this doglike appetite to proceed from the plenty of acide juices generated in the ventricle, or flowing into the orifice of it from some other place. If therefore melancholick juyce which is acide, being too plentifull and overflowing the bancks of nature, causeth hunger preternatural, it is without exception true, that that moderate one which is content with the limitation of nature, should move natural hunger.

Here some may take occasion to object, That flegme being acide excites a canine appetite, no lesse than melancholy, therefore natural hunger may be the effect of it, when it exceeds not a moderate proportion. I Answer, The consequence is weak, because acide flegm is alwayes preternatural, and the effect of a disease; but me­lancholy is natural, being by the operation of nature daily unloaded in the sto­mach, therefore it is efficacious in natural productions; so is not acide flegme, nor an over-repleat or morbous melancholy, which being preternatural, can only produce preternatural hunger. Besides this the melancholick humor affords other assistance to the coction and appetency of food, viz. as it helps their dis­solution, as we perceive all acide things do, as vineger, the dissolution of Stones by the juyce of limmons, and rebellious metals by the spirits of Vitriol, Nitre, and Sulphur. I have treated more at large of these in my Medicinal praxis, Chapter of offended concoction.

But when excrementitious melancholy is preternatural, it admits the term of black choler, which is very hot, and acrimonious.

Black choler is the most pernicious of all humors, which is alwayes preternatural, enemy to all the parts of the body, and plotting our destruction, corroding, exulce­rating, and scorching the parts to which it adheres, by reason of its extraordinary acrimony: If it be powred upon the earth, like the most sharp vineger, or aqua fortis, it ferments it, and by boiling inflateth bubbles. It is generated from the intem­perate heat of the parts, which inflames to ashes the juyce contained in them, or from a putredinous heat in the humors, the force of which causing a consumption in the more thin and humid parts, the more grosse remain as adust and incinera­ted dreggs. But this incineration cannot be so unnatural in the humors, as to de­prive them of a fluid consistency and the proper form of humors.

But this black Choler is differenced four wayes, extracted from the differences of its causes, viz. as it is generated out of Melancholy, Choler, Blood, or salt Flegme.

The First species of black Choler is produced from the putrefaction and adusti­on [Page 29]on of natural melancholy, and is different from it, as dregs burnt from unburnt, fire­brands from coales, red hot Iron from cold. The Second proceeds from yellow choler much scorched, for as from a lesse combustion the Vitelline, Porraceous, Erugi­nous, and Glasteous; so from a more fervent is this production of black choler, threatning more danger then al the rest, which is really that which excommunicates flies, and ferrnentates the Earth. The Third issues from an extreme putrefaction or exustion of blood; for then the more subtile parts of it are converted into yellow choler, the more grosse into black, if the adustion be vehement; other­wise it abhorrs the nature of this noisome humor, and only alters into a melancho­ly, cold and dry. But when by an intense heat it is heightned to ignition retaining very Empyreuma of heat, it is changed into the true nature of black choler, yet it is more candid then the rest, as often remembring its former nature. But that there is black choler may be demonstrated in carbunculous tumors, which are caused by thick and hot blood, and often become true Cancers. The Fourth and last proceeds from salt Flegme, which by a long continued scorching becomes so biting and infestious that it seems to be very near allied to black choler; though it be very seldome reckoned with the species of black choler, and many do obsti­nately contend that there is no such thing: For flegme being white, cannot dis­colour it self into black, unles it be by the mediation of other colours, as yellow, green, and the rest: Besides, if the flegme be exust, the more thin parts of it will suffer a resolution, but the thicker converted into a Limy substance, which usu­ally retains its whitenesse. And it is thought that salt flegme, having been incen­sed by a vehement combustion, obtains such a degree of malignancy and force of erosion, that as to its qualities, it is nothing different from black choler; but as to the whitenesse of it, it is not absurd to affirm, that it may sometimes convert into black, in a violent and unequal ustion, by the permistion of smoak and steams: as we see the whitest wood, to be immediately changed into coales, but when it is easily concocted and by degrees, as when it becomes a Limy substance, then it re­tains its colour.

CHAP. X. Of Serum.
Serum is a thin and watery excrement of the second concoction, purged out partly by Ʋrine, partly by Sweat.

THE concoction of aliments is executed by elixation, therefore as in artificial elixations much humidity is very requisite, lest things should be rather roasted then boyled, so in natural concoctions the aliments must be entertained in abun­dance of moisture, which is that, which about feeding time we quaffe in large proportions, and this taplaffi, is so mingled with the meat in the ventricle, that they are consubstantiated, but are so thin that they represent milk or creame, which is therefore termed Chyle, that is, juyce: which is absolutely necessary that the aliments being prepared by that first coction may passe freely thorough those narrow veines, which usualy conduct them to the Liver, and also those [Page 29]smal veines which are dispersed thorough the substance of the Liver. But when the Liver hath discharged its duty in sanguifying, there is not further necessity for so much moisture, therefore nature segregates the greater part of it, which it hath designed to be attracted by the Reins, and from thence is excluded to the bladder, where it is called Urine, but before while it confines it self to the veines it is called Serum. Part of which remaining still in the veines, is confused with the masse of blood, to be the vehicle of the humors, which being made more thin and fluid, may have an easier accesse to every particle of our body; but when this portion of Serum hath performed its office, part of it retires to the Reins, and accompanies the other Urine, part inclines to the bulk of the body, and is purged by sweat.

The office of it is, to be a conduct to the alible humors, for their easier transmigration thorough the body.

It is called to this duty as long as it is lodged in the veins: but when it hath broke up house there, it is useless in the body, as choler, and melancholy.

The differences of it are four, viz. sanguinious, bilious, pituitous, and melan­cholick.

Every humor hath its Serum properly and peculiarly appertaining to it, and assimilated to its proper nature and temper; so the Serum of the blood, is held to be hot, moist and somewhat red; the Serum of choler hot, dry, and some­what yellow; the Serum of flegme cold, moist, and somewhat white; and the Serum of melancholy cold, dry, and of colour dark.

CHAP. XI. Of Excrementitious Flegme.
Excrementitious flegme is an excrement of the third concoction, Cold and Moist, of colour white, as to the taste insipid, or something sweat, generated in divers parts, but principally in the brain.

PArts of a cold and moist temper, derive their nutrition from pituitous blood, from whence proceed many excrements, caused either by the coldness of the part it self unapt to concoct perfectly, or by the humor it self, which being the more crude part of the blood, is of a difficult concoction, and a great part of it converts into excrements. Which is very evident in the brain, for that copiously gathers excrementitious flegme, which is purged out of the mouth and nose. But the brain collects not this flegme, solely by the concoction of its proper aliment, but by reason of its advanced situation, which is the cause that many vapors from the ventricle, Liver and other bowels make upward to the head, and by the frigidity of the brain are condensed into a waterish matter, which is the original of this flegme. Hence by reason of the copiousness of flegme congre­gated in the brain these two wayes, Hippocrates and other Physicians have termed the braine, The Metropolis of Flegme, and Author of all defluxions.

It is differenced by the taste and consistency of it.

In relation to the tast it is four-fold, Insipid, Sweet, Acide and salt.

Insipid proceedes from moderate cold, which causeth no tast.

This is the most natural, being an excretion in well disposed bodies conveyed away by the spittle.

The Sweet is produced from the insipid by a smal alteration of heat.

When the insipid is concocted by a moderate heat, it is sweetned, for sweetness is the produce of heat: but yet hence we must not inferre that sweet flegme is hot; because indeed an intense sweetness signifies heat, but not a sleight and mo­derate one; so fruit and milk of a cold temper, yet are much sweeter then any flegme.

The Acide is caused by intense cold inducing Acidity.

When the smal heat of the flegme is extinguished, or dissipated, the necessary consequence is acidity: no otherwise then as the juyces of many fruites meanly hot, being infrigidated, become easily acide; which fares not so with hotter, which do usually retain their soundnesse longer; as appears by wine.

Salt Flegme is produced either by putrefaction, or the permixtion of salt serous moisture. As Galen in Book 2. of the diff. feb. cap. 5.

It becomes salt by putrefaction, because when putrefaction makes a separation between the siccity, and humidity, and that siccity being parched by a putredinous heat, falleth again into conjunction with the humid substance, it causeth a salt taste. But it proceeds from the permixtion of salt serous humidity, which being too much brin'd by intense heat, is mingled with the sweet flegme; but the serous humidity becomes salt, when the action of heat upon it produceth scorched vapours, which by permistion with it cause saltnesse.

Observe that these two species of flegme, viz. the acide and salt are preterna­tural, but the sweet and insipid natural.

As to its consistency, it is also four-fold, Thin, Thick, Vitreous and Gypseous.

The Thin is of a watery consistency, very fluid and easily diffusing it self into divers parts.

Such is that which distilles from the brain thorough the nose, and flowes thorough the mouth, and is effused also in many parts, thorough the middle in­tervals of the muscles.

Thick is when this thin hath acquired incrassation and clamminesse by heat.

The heat by resolution incrassates the thinner parts, whence this flegme being gluish, is properly called Snot.

Vitreous flegme is still thick, but transparent as liquefied glasse, or the white of a raw Egge.

It is a sturdy doubt, and resolved to my knowledg, by no Auther, why vitreous flegme, and that which is termed crasse, are for the most part equally crasse, yet one is very transparent and diaphanous, the other very obscure. This in my opinion, pro­ceeds from the diversity of the efficient cause, which of crasse flegme is heat, but of the vitreous, cold: In the crasse the heat resolves the thinner, more airy and wa­terish parts, which cause perspicuity, hence it is clouded with opacity; but in the vitreous, being incrassated by cold, not by heat, while it is so condensed nothing is resolved, but the diaphanous parts remain, from whence it seems transparent; as is manifest in ice.

But it will be objected; That flegme cannot acquire such a degree of cold in our body, that by the force of it, it may be condensed and incrassated, all our body being actually hot; therefore whatsoever is cold, is necessarily heated by the part in which it is contained. To this I Answer, That that flegme, to which the vitreous [Page 32]owes its production, is exceedingly crude, and out-vying the strength of nature, therefore it is banish'd her dominious as contumacions and insuperable, and remi­sed to its proper nature, viz. coldness, communicated to it by water, and invincible by the weak heat of the parts in which it is contained, as the intestines, which are the head quarters of this vitreous flegme, and doth not seldome torture them with most painfull fits of the Collick, for by its glewy nature adhering to the intestiness, by its cold it bites and nips them, for coldness is biting, accord­ing to Hipp. it is cold to such extremity, that the expurgation of it is actually cold, by the testimony of Galen by a near experiment in himself, as in his 4. book of affected parts.

Gypseous flegme is the production of crasse flegme, emulating Limc or a stone almost in hardnesse.

This rejects the name of humor, being consolidated; therefore improperly placed in the classe of humors. It proceeds from heat pillaging all the humid parts, so that there is nothing left but earthy parts, which are indurated into a Tophace­ous matter, almost resembling lime, this often perplexeth the joints causing the knotty Gout.

The First CHAPTER. Of the Nature of Spirits.
Thus much of the Humors: the Treatise of Spirits succeeds, which are generated out of them, but chiefly out of Blood.

THE Spirits of our bodies being of substance so thin, that they are impercep­tible to the quickest glance of sense; and by this means reason only can con­firm us in the truth of their existence: it will not be amisse therefore to inform, that our bodies have such attendents, before their nature and essence be proposed,

First, Therefore the context in Hippocrates, 6. Epid. sect. 8. is very convincing, where he reckons three things which constitute the composition of our body, viz. things containing, contained, and causing motion; by the containing, he signifies the parts, by the contained the humors, by those that cause motion the spirits, according to the explanation of Galen himself, for such is the tenuity and nobility of the spirits, that with wonderfull swiftnesse they can shoot themselves to any place, and insinuate themselves into all the parts of the body.

Secondly, Platonicks do thus demonstrate the necessity of spirits; nature doth not usually joine two contraries or things of wide distance without the help of a medium, but the soul and body differ in the whole latitude of their genus, for the soul is incorporeal, and immortal, but the body corporeal, frail and mortal, there­fore such a dissiliency in natures cannot be forced to unition but by some medium and common obligation, leaning as it were to both natures; such are the spirits, which indeed are material, but in tenuity ambitious of the nature of things immate­rial.

Thirdly, This appears by prolifical seed, which is wholly spumous, and inflated with spirits, which disappearing leave nothing but a waterish and unfruitful liquor.

Fourthly, We are nourished by the same things of which we are conflated, but attraction of breath or aire is necessary to our conservation; therefore we com­prehend in us some such substance.

Lastly, This is evident by those great and empty cavities, which are found in the ventricles of the brain, and arteries of men deceased, which are observed in the living swelled to a palpitation, which clearly convinceth, that those vacuities could not be repleat with any other thing then such spirits.

But a Spirit is a substance thin, clear and etherial, proceeding from the exhalation of pure blood, and the inspiration of aire, necessary for the due performance of all duties the body is engaged to.

It is called a thin substance, because with incredible subtility and clerity it pe­netrates and courses thorough the whole bulk of the body, and steals into the narrowest pores of the least particles and intervals of the muscles: it is called clear, and bright, not according to the vulgar opinion (as Argenterius fansies) but because it excels in splendor and perspicuity, which is easily seen in the obser­vation of the eye, the ball of which is very clear, and we may spin an argument for the probation of it out of this, that when some vapours of the melancholick humor, or of over-swelling in drunken men, are predominant, the mind is in a pre­sent perturbation, by reason of the dulness of these fogs which suffocate the spirits. And of this Avicenna's demonstration is beyond all exception, because, saith he, our soul (which transacts every thing by her servants the spirits) loves light and no darkness, and the spirits do their duty with much more alacrity, in a serene then in a cloudy day; hence it is plain, that they are excited by similitude. They are also called Ae­therial, because the matter of them is by long elaboration so defecated, that it stands in competition with that higher Element, which is next neighbour to the celestial bodies, and is called the Element of fire, or etherial.

But that the spirits start out of the permixtion of blood and aire, shall appear in the explication of their differences.

The uses of them are declared in the end, for the soul cannot in the least ope­rate upon the body without the officiousness of the spirits, because they have the honour to be immediately and principally subservient to her.

CHAP. II. Of the Differences of Spirits.
Spirits are two-fold; Inbred and Adventitious. Inbred is the relict of the first principles in every part.

IT is called inbred, innate, or implanted, according to the Greek Connate, but while our parts are composed out of the first principles of our generation, viz. seed and blood, that spiritous substance which is contained in the seed constitutes the inbred spirit. But this reason convinceth that this spirit is communicated to every part, because the adventitious cannot be brought forth without the midwifery [Page 34]of this, every production being like to its Author. And also the prolifical seed issuing from every part argues that a spiritous matter is derived from every part, from the sound parts sound, from morbous parts morbous, which in the issue re­present their dispositions.

Adventitious is that which flowes, and is sent in from some other place for the nutri­tion and conservation of the Inbred.

The Inbred spirit continually laborious in the performance of the functions of the parts would easily be consumed, unlesse it were preserved and refreshed by the continual influence of this stranger; therefore nature hath contrived some parts, which should be the forge of great plenty of spirits, which by their allot­ted courses, influx into all the parts of the body, to defend the inbred spirit.

This spirit is three-fold; Natural, Vital and Animal; The Natural is produced in the Liver, out of the thinner part of Blood tempered with a little Aire, whose influence is thorough the veins into the whole body, for the due exercise of the natural faculties.

This Natural spirit hath caused much dissention among Authors because some upon the ground of pregnant reasons, deny nature the assistance of any such spirit.

First, Because Galen was not resolved of it, book 12. method. cap. 5. where he thus discourseth, If any spirit be natural, it is contained in the Liver as its fountain, and in the veins as its instruments: And his first book of parts affected, last chap. the natural faculties are by him differenced from the animal by this distinction, that the natural are implanted in the parts, but the animal are sent in from some other principle, as light from the Sun: whence it happens that animal actions do not seldome perish in the parts, though they receive no hurt, but only the principle of them, but the natural are never hurt, while the parts are free from harme.

Secondly, Aire is the matter of all spirits, for out of it and clear exhalations from the blood, they are produced. But there is no passage thorough which the air may be conveyed to the Liver. Therefore that can be no seat for the genera­tion of spirits.

Thirdly, The spirits are according to Hippocrates the causers of motion, therefore if the veins harbour spirits they should beat no lesse then the Arteries.

But the principal argument to confirme the assertion of natural spirits is this; Three actions specifically distinct are exercised in our bodies, viz. Animal, Vital, and Natural; but the exercise of action is the duty of the spirits, as Galen very often affirms; therefore we must necessarily constitute three spirits differing in species, viz. the Animal, Vital and Natural. If you object, that natural actions are exercised by the inbred spirits. I Answer, that the adventitious are absolutely neces­sary for conservation of the inbred, which bear a similitude of nature to them, the production of which is acknowledged from the Liver.

I Oppose therefore to the first argument, established by the authority of Galen in opposition to this; that the rudeness, obscurity, and non-purity of this spirit created sometimes in Galen a doubt, it being more caliginous and terrestrial, then the Vital, and proportioned to those actions which it is designed to performe. But though the faculties be implanted in the parts, they want the help of the ad­ventitious spirits for exercise, and to hinder the dissipation of the implanted spirits.

To the second I Answer, That the natural spirits want but little aire, which by insensible transpiration, by the Arteries knitted to the veins of the Liver, and by the continual ventilation of the Diaphragma are easily imparted to the Liver.

To the third I Answer, That the beating of the Arteries is not caused by the [Page 35]spirits, but by a pulsifick vertue communicated to them from the heart. But the Liver being not endowed with such a faculty, the veins which have a dependence upon it, do not beat, for it is not necessary, because the blood and natural spirits want no such ventilation, but are well enough preserved only by transpiration.

The Vital is generated in the heart, by the natural spirit, and the attraction of the air by inspiration, and by the help of the Arteries flowes into the whole body, for the preservation of natural heat, and defence of life.

It stands better with reason, that the vital spirits, which surpasse in tenuity, should be generated out of that spiritous substance prepared and attenuated in the Liver, rather then out of the venal blood only, which is destitute of spirits, for as the animal owes its production to the vital, so it may be supposed the vital is re­lated to the natural. Therefore that natural spirit being conveyed to the left ca­vity of the heart with the purer part of the blood is intermixed with aire, arriving thither by the inspiration of the Lungs thorough the venal artery, whence by the inbred force of the heart and innate heat by joynt elaboration the vitall spirits are generated, which being after transported to the Arteries, are conducted thorough the whole body, that they may nourish and preserve the whole body by their vi­gorous heat.

The Animal is generated in the brain by the concurrence of the Vital, and the aire at­tracted by the mouth and nostrils, whose influence on the whole body is by the nerves, for the exercise of animal functions.

A portion of the vital spirit is conducted to the brain by the Arterie Carotides, whose course is thorough the neck: and in the ventricles of the brain is mingled with air, attracted thorough the high-way of the mouth and nostrils, where by the idiosincracy of the brain it is changed, and acquires a new form, and becomes Animal spirit fit for the performance of animal actions, for during its continuance in the veins, it is the principal officer and chief instrument in the execution of these actions, but while it flowes thorough the nerves into the various parts of the body, it compleates and perfects the motion of the senses.

CHAP. III. Of Innate Heat.
Innate Heat is the primigenious moisture, diffused thorough all the parts of the body, and every where replete with implanted spirit and native Heat.

HEat is a concrete term, which signifies not only an accident, but the subject to which it inheres. There are therefore three things concurring to the constituti­on of innate heat; viz. primigenious moisture, implanted spirit, and native heat; in the spirit is constant heat, but this implanted spirit is alwayes in conjunction with this primigenious moisture and confused with it, and from them so united, [Page 37]results the innate heat. The true understanding therefore of these three will cause an easy knowledg of the nature of innate heat, and the implanted spirit was at large explained before, the primigenious moisture and native heat only rest for ex­plication.

Primigenious moisture is a humid, fat, and oily substance diffused thorough all the body, by preying on which as its proper food the native heat is preserved.

Aristotle defines life to be the dwelling of native heat in certain moisture, that therefore this heat, the Author and preserver of life, may long continue in the parts, it wants certain fuel, no lesse than our fire, to keep it from extinction. But moisture being two-fold in our body, one waterish, the other fat and aiery, this vivifying heat cannot be fuelled, by the waterish, but by the fat and aiery moisture, as a lampe or candle lighted is not inflamed by waterish, but oily and pingue­dinous liquor, or some such like substance: so Trees and other Plants, which a­bound in this fat substance, are of long continuance, and excellent fuel, when they are burned; But on the other side green wood, in which waterish humidity is as copious, or wood of too much growth, in which this fat humidity is exsiccated, make no good fire. But when we discourse of oily and fat substance, we under­stand not that fat or grease which most commonly in women or idlers is collected about the skin and membranes, but hardly comes nigh the substance of the bones, nerves and bowels, for those are not the subjects of vital heat, but are rather by their over-growth an impediment to actions. But this native and genital hu­midity, according to its copiousness is more useful and commodious to the exercise of all functions and the prolongation of life.

It derives its original from the first principles of our generation, viz. from the seed, and maternal blood.

The first upstart of our generation is abundantly furnished with this radical moisture; hence it is, that when this is substantialized into the parts of our body, the whole masse in the preface of life is very well stock'd with this moisture, which afterward by the continual action of the native heat is by degrees as our Age posts away wasted and dryed, till it arrives to the last stage of exsiccation, whose consequence is the extremity of Age, and natural death.

But the fat and oleous moisture of Aliments is the cause of preservation.

While this moisture continually suffers under the insulting activity of heat, it would quickly fall into a consumption, unlesse the losse were recompenced by the accesse of new aliment: At the charge of this reparation are fit aliments, pre­pared by divers coctions, in which we find two-fold moisture, one fat and aiery near related to the nature of the primigenious moisture, and makes up the losse of it, the other waterish, keeping in repair the common humidity of the parts, which breaks the force of heat, lest it should consume this fat and aiery moisture, as appears in Sugar, Honey, or Oyle, when they are boiling, that the water mixt with them encounters the forces of the external fire, and is vanquished, when they remain in their integrity or with smal diminution. And though the loss caused by heat is continually repaired by new aliment, yet that which is acquired in the place of what is lost, is much worse, and more impure, and deficient both in quantity and quality, otherwise it were possible for life to be stretch'd to infinity, but this pri­migenious moisture by degrees decaying, and it being impossible to equalize this diminution with any aliment, it inferres an absolute necessity of death.

Native heat is a quality proper and familiar to all living creatures, by the help of which they live and act.

It is in our bodies twofold, one the consequent of the first mixtion of the body and parts, which after the destruction of the creature removes not, as long as mix­tion keeps its dwelling, which is made out of the foure Elements guarded with the retinue of their qualities; the other proper onely to living creatures, termed Vivi­fical, because by it, as long as it is our guest, we obtain the advantage of nutrition, growth, conservation and life; whence Aristotle defines Life, as is before mentioned, the conservation of this heat in certain moisture.

It is derived from the first principles, as is the primigenious moisture. The first principles of generation, seed especially, is well fraught with many spirits, and much heat; hence this heat in our first conception exactly commensurates all the parts, and as long as it sojourns with us, afterward increaseth and preserveth them.

Conservation proceeds from the primigenious moisture, by the ambiency of air, and influence of heat.

The primigenious moisture is the subject of native heat, and its ordinary fare, which it continually devours for its own safety, as a Lamp alwayes needs Oyl for its conservation; and Fire, the continual addition of Fuel; of which, as plenty causeth the inflammation to rise higher, and withdrawing it a diminution, so na­tive heat is increased or diminished according to the proportion of the primige­nious moisture: But, as is before alledged, this moisture never increasing, but wasting from the very Prologue of our life, it happens, that the heat also is perpe­tually diminished to the Epilogue of our life. And as our Fires lack not fuel alone for their preservation, but also the kind embraces of Air, by which they may be refreshed to refocillation; for being confined to a narrow circumscription, though they have sufficient fuel, yet they are suffocated; which is evident in Me­dical Cupping-glasses: So our native heat wants the ambient air, for commodious eventilation. But this air by the benefit of the Lungs is conducted to the Heart, which is the principal furnace of heat, but to other parts by insensible transpira­tion; by the defect of which the heat is immediately suffocated, as appears in Suspension.

But this native heat being weak in most parts of our body, and so easily obnoxi­ous to extinction, Nature hath so provided, that by the continual influence of heat it may be nourished and sustained. Hence Physicians divide Heat into two parts, viz. implanted, and adventitious. The adventitious flows in from the two fountains of heat, viz. the Heart and Liver, in company of the spirits and blood.

CHAP. I. Of the Nature of the Parts.
A Part is a body cohering to the whole Mass, and participating of life, and fit for its functions and offices.

THIS definition of a Part being the most ingenious invention of Fernelius, was afterwards ratified by the consent of most learned men. For he considers a Part as it is related to Medicine, viz. as it is capable of health or disease; and in his opinion, all those deserve not the name of Parts, which though they concur to constitute the body, yet they cannot sympathize in a Disease. There­fore the Humors and Spirits have no share in this definition, because they do not wholly cohere, nor participate of a common life. So it extends not to the hairs, nails, fat, and marrow of the bones, which though they wholly cohere, yet they are not sharers in life, neither are they truly nourished, but onely increased by neighbouring position; so those things which are preternaturally adnate to the body; as gravel, hard skin, and warts, which though they have a total adhesion to the body, yet enjoy no life. So neither are carnous excretions Parts, though they cohere to the whole, and communicate in life, because they are not appointed to any action or use.

You will object, that Galen and Aristotle often honoured the hairs, nails, fat and marrow, with the compellation of Parts. I answer, That in their time this term Part was taken in a great latitude, as it signified any thing concurrent to the constitu­tion of the Body, but with us the acceptation is strict, as being taken for parts onely animate, and subject to Diseases.

Yet the hairs and nails cause sturdy doubts, which many Neotericks add to the number of living parts; of which dispute see Tardine in his most elegant Treatise of the Hairs.

CHAP. II. Of the differences of the Parts, and first of the Similar Parts.
All Parts are divided into Similar and Dissimilar. The Similar Parts are they which are divided into Parts of the same nature, and not dif­fering in species.

THE Matter of the Parts lends occasion of this division; for some Parts being made of the same and every where alike matter, are called Similar; but if the matter be diverse, they fall under the notion of Dissimilar. But we say they have a like matter, because at the first glance they represent themselves so to the sense; such is the substance of the nerves, whose parts appear to sense wholly similar: but yet a curious Scrutinist will discover some dissimilar parts in them, for their interiour substance is soft and marrowy, but the internal hard and membra­nous. But this difference is not of such validity, nor so manifest, but that the nerves may find place in the catalogue of Similar parts: Avicen defines a Similar part thus, whose parts retain the same name and definition with the whole: So every part of the bone is bone, and every part of the nerve nerve. But you must al­wayes apprehend this discourse to signifie the matter of the Parts, not their figure or use: for in relation to these, every particle of them retains not the definition of the whole; for example, a nerve is defined a similary part, white, arising from the brain, or the spinalis medulla, prepared for the communication of motion and sense to the whole body; which definition is not agreeable to every particle of it.

These Similar parts are two, Spermatick and Carnous.

The spermatick are produced by the incrassation of seed in the first fashioning of our bodies.

The principles of our generation are two, viz. the seed and menstruous blood, which are the platform of all the parts of our bodies: for seed is the Author of those first rafters, viz. bones, ligaments, tendons, membranes, and such like.

The Carnous owe their composition to blood.

The carnous parts are easily distinguished from the spermatick, because they are red, but these white and most commonly solid and hard; but blood being hot and moist, therefore the carnous parts have also acquired a temper hot and moist: Yet it is not so with the spermatick parts, which, though seed be hot and moist, are yet cold and dry, because the calidity of the seed depends upon its spirits, which convert not into the substance of the part, but have the title only of efficients in generation; but the moisture of the seed is wasted, that the parts [Page 42]generated out of it, may become dry and hard: whence heat subsisting upon moi­sture is diminished proportionally to the diminution of moisture.

The flesh of the similary parts is threefold; of the muscles, of the bowels, and flesh properly so called.

But the quantity of the musculous flesh is greatest, for almost the whole bulk of the body is composed of muscles, and their substance is commonly and simply termed flesh, but the substance of the bowels also is called flesh, and the greater part of them is composed of blood alone; yet to the constitution of some there goes a permixtion of seed with blood: such is the substance of the ventricle, in­testines, the wombe, and such like.

For the due execution of the actions of the similar parts, there is but one condition necessary, viz. their just temper.

The similar parts as similar, and as distinguished from the organical, exercise onely one action, viz. Nutrition, for which cause they attract, retain, and assimi­late to themselves their proper and convenient aliment, which cannot be effected but by their temper, for according to the various temper of any part, the aliment must be various and diversly changed; whence a similar action is defined, whose original being only from the temper of the part, it is perfected by the same, and is wholly and perfectly exercised by every punctilio of the part.

CHAP. III. Of the Dissimilar and Organical parts.
The Dissimilar parts are those which are divided into parts unlike in nature, and differing in species.

SO the Heart, Liver, Reins, and other parts, are termed Dissimilar, as being composed of many similar parts, viz. membranes, veins, arteries, nerves, and a parenchyma. So the hand and arm is pieced up of bones, nerves, musculous flesh, skin, and the rest.

Every Dissimilar part is Organicall, but every Organicall part is not Dissi­milar.

Many confound the Organical with the Dissimilar, so that they suppose it to imply all one, if we divide the parts into similar and organical, as into similar and dissimilar: But in this they erre, because many similar parts are also organi­cal; for the bones, veins, and arteries are similar parts, yet being variously for­med, and exercising organical actions, they are usually called organical: and so in relation to their matter they are similar, but in respect of their form and figure organical.

But an Organical part is that, which by the vertue of its owne conformation acts determinately.

The similar parts simply and strictly considered, as being conflated of one mat­ter, and busie in one action, viz. Nutrition, may stand in direct opposition to the organical: hence it is common to divide all the actions of our body into similar and organical, and though, as before is noted, there be but one onely similar action, [Page 43]yet the organical run almost to infinity, as they are various, and particularly want an organ variously conformable, this signifies a necessity of constituting many in­strumental parts: Hence is that large catalogue of the parts contrived with such rare artifice, that causeth us to stand amazed in admiration of the juncture of our own bodies.

To cause the action of the organical parts, there are four things necessary, conforma­tion, magnitude, number and conjunction.

Conformation imports three things; figure, passage and cavity, asperity and laevity.

It is impossible that an organical part should duly perform its action, unless it first rightly conform, and especially acquire a proper figure; so for instance, the head ought to be round, the arm long, and so forth. Besides, the parts for the dis­charge of their offices must have certain passages and cavities: so the veins and arteries have their passages, the ventricle useth the passage of the Esophagus, but the cavity is all that space which contains the aliment. Thirdly, some parts for their more convenient operation ought to be smooth, as the aspera arteria, whose interior superficies is smooth and polite, for the sweeter modulation of the voyce; for it is not termed rough, as being unequal and rugged, (according to the usual acception of that term) but being made up of an unequal, viz. cartilaginous and membranous substance. But it is requisite some parts should be rough and rugged, as the interior superficies of the ventricle, that it may the better contain the ali­ment.

A certain and determinate magnitude also is proportioned to every member, requisite to the exercise of its action.

So the Liver is bigger than the Heart, the Brain than the Eye, and so forth.

But one part of the same kind are sufficient for the exercise of certain actions, for others many.

So for speech, the tongue onely is requisite; but to hold any thing, many fin­gers are necessary.

Conjunction signifies two things, viz. site, and connexion.

So the liver is situated on the right hypocondrium, but the milt in the left; the intestines in the middle of the abdomen, the wombe between the bladder and the intestinum rectum: so the bones effect motion by their mutual connexion in the joynts: on the contrary, the lips and the eye-lids for the performance of their offices ought not to have any connexion, but are open and separate.

But the organical parts are two; the principal, and the ignoble.

The principal are they which are without exception necessary for the conservation of the individual, and are liberal in the distribution of faculty and spirit to the whole body.

And these are three; the brain, the heart, and the liver.

There are in our bodies three faculties, as we shall afterwards instance; the animal, vital, and natural; every of these keeps a peculiar court in peculiar mem­bers, in which it is more glorious and majestical, and from which in fellowship with the spirits, which are also generated in it, it flows into the whole body: hence these parts are nobilitated with the title of Principal. This is the ancient and customary tenent of School-Physicians, which we propose for the sake of young Practitio­ners, from which opinion in the Physical Schools it was a sin to dissent, though it be inconsistent with the assertions of the Peripateticks, who obtrude, that the Soul with the train of all its faculties, resides wholly in the whole, and wholly in every part, therefore there needs no influence of faculties, they dwelling in every part, and operating every where, if they want not convenient instruments; which caused Aristotle to say, If the eye were placed in the foot, the foot would see.

The ignoble are they which send forth no faculties nor spirits, or which are the ser­vants and vassals of the principall.

So the organs of the senses are framed for the sake of the brain onely; so the lungs, midriffe, and arteries are designed to the temper and purgation of the heart; so the ventricle, intestines, milt, reins, both bladders, are made for the use of the liver. To be short, all the parts of the whole body are ignoble, ex­cepting the three principal parts mentioned. Yet Galen in his Ars parva reckons the testicles among the principal parts, because they are necessary for the conser­vation of the species. We must therefore distinguish, that in respect of the species they are principal parts, not in relation to the individuum.

The First CHAPTER. Of the Nature of Faculties and Functions.

The Faculties and Functions depending upon the Soul as their first cause, it will not be amiss to explain what the Soul is.

The Soul therefore is the substantial form of a living body, by which we enjoy life, sense, nutrition, understanding, and local motion.

ARistotle defines it, the perfection or act of an organical body potentially living, which definition lies invelop'd in obscure terms, and is a point of nice specula­tion; We therefore suppose this our definition to be more clear, and more con­venient for our conduct in the course of Physick: for man being constituted of matter and form, as all other natural bodies, and all his parts being the matter, it is consequent that the soul should be the form. For all actions having a depen­dency upon the form, and the soul being the cause and principle of all the actions of a living body, we must necessarily acknowledg that the soul is the form. Hence in the absence of the soul, action ceaseth. By this means we arrive at the know­ledg of her by her actions onely, because immaterial substances are understood only by their effects. But these various actions are exercised by the soul, through the help of divers vertues and proprieties, which are the immediate retainers to its Essence, and immediately depend upon it, and these proprieties are termed facul­ties, of which we institute our following discourse.

A Faculty is a proper and inseparable accident of the soul, which is instrumental to it in the execution of certain Functions in the body.

The faculties are accidents referred to the second species of quality. Their sub­ject is the soul, in which they inhere, not as common but as proper and inseparable accidents: hence Fernelius weakly asserts them separable from the soul, which he endeavours to verify by an instance of the auctive faculty, which he affirms to be abolished, when the vigor of Age declines. Yet this faculty is not abolished, but only lies idle for want of Instruments: for the whole Aliment is wasted in nutrition, because the body being well grown, requires more nutriment; and in­nate heat being debilitated cannot operate accretion, of which nature also is un­mindful, while it hath filled the body to its due proportion: yet this faculty is not extinct, as neither the procreating faculty in a Child, though it is quiet with­out wantonizing, till Youth, when it finds the seed elaborated to maturity fit for the exercise of its functions.

A Function is an Active motion, or the effect of a Faculty in any part of the body.

As the faculties wait immediately upon the form or the soul, so the functions upon the faculties, as effects depend upon their causes. But in this lies the di­stinction between the actions and faculties, that they are appropriated to the soul, the functions to the whole masse: therefore for the exercise of action, there is not only required the presence of the soul, with its retinue of faculties, but also a dis­position of the Organ fitted for action, which being disorderly, the actions are lamely, or not at all exercised.

But it is observable, that in the parts, beside the action properly so called, there are two other things considerable, viz. their Work and Use. The Work is the effect of action, viz. when it hath a real and permanent object; as for ex­ample, the Chyle, which proceeds from concoction in the ventricle, is named the Work, so the blood in the Liver. But the use of a part is, when it exerts no acti­on from it self, but is only auxiliary and commodious to the action of another part, as the mesenterium which is only the pillar supporting the mesaraick veins; the epiploon of the ventricle nourisheth heat, and involves it as a vestment. There­fore Use is distinguished from action, because this is perpetually in motion which can­not in conceit be abstracted from it; but Use is placed in the idleness of the part, which sometimes remains after the decease, as appears by the use of the skin, which covers the whole body, and by the skul useful to contain the brain.

CHAP. II Of the Differences of Faculties and Functions.
The Faculties and Functions are three-fold; Natural, Vital, and Animal.

THE spirits were before divided into three differences, every one of which is produced in its peculiar part, and streams from it into the whole body; where we mentioned three parts which are the shops of these parts, it remains now that we constitute three faculties and enthronize them in those parts, which by the dispo­sition of instruments, may in them chiefly exercise their actions, whose actions ought not to exceed in number the faculties, being their effects; and because we attaine not the knowledg of the faculties but by the functions aforesaid, they were divided into three, because there appear three kind of actions, distanced by [Page 46]a great latitude, every of which is subdivided into its species, as after shall appear.

But experience doth often inform us, that those three functions, and so the fa­culties are mutually distinguished.

For First, it is evident enough by this that the Animal faculty is distinguished from the natural, because many parts, as the bones, and cartilages are destitute of sense and motion, yet they live and receive nutriment.

Besides, It is plain by this that there intercedes a difference between the Vital and Animal, because when we sleep or desist from all operation, yet the heart with the Arteries is in continual agitation, and is in no wise obedient to the command of the will. Lastly, The distinction of the vital from the natural is manifest in a part consumed by an Atrophy, or the whole body in a Marasmus, which for want of Aliment is pined, yet it lives by the help of a faculty issuing from the heart, which defends and preserves it.

Some may object, That Galen in his bookes of the differences of symptomes, consti­tutes only two faculties, the Animal and Natural, omitting the Vital. I Answer, That Galen there understands that terme Naturall, at large, for all that which is not voluntary, and so comprehends the Vital faculty in the latitude of the Animal, for he there engages himself to the strict law of division, which is made, when the members are opposite, so that in this manner voluntary is op­posed to involuntary: seeing then the Animal functions are voluntary, but the Vital and Natural involuntary, and both performed only by the vertue of nature, there­fore he there expresseth both by the term of Natural, though in many other pla­ces he distinguisheth them.

CHAP. III. Of the Natural Faculty and Function, and their species: and First of Nutrition.

The Natural faculty is that vertue of the soul, by which through the assistance of native heat the body is nourished, and increased, and the same according to its species is generated.

And it is three-fold, Nutritive, Auctive, and Generative.

Hence the Function is three-fold, Nutrition, Auction, and Generation.

IN Animate bodies three things are very necessary, the conservation of the Indi­viduum, its just proportion, and the conservation of the species. The substance of the Individuum by divers causes, as well internal as external, daily moulders away, and something alwayes departs from it, which unlesse a restauration were made by Aliment, life would soon be extinct: that therefore this body may be preserved to while away some time, the first faculty called Nutritive is requisite. But be­cause Nature hath confined all things to a certain magnitude, convenient for the exercise allotted them, the second necessary will be the Auctive faculty, by the help of which the animate body fils up every particle of that magnitude; whence this virtue proposeth not for its end the conservation of the form in the matter, but the operation of the living creature. Lastly, animate bodies being frail, and subject [Page 47]to corruption, lest their species should fail the Procreative faculty was necessary, by which though the individuals yeild to corruption, the species it self is preserved.

The Nutritive faculty is that vertue of the soul, which by the help of innate heat converts the Aliment into the substance of the body, to repaire its loss.

The Action of this faculty is called Nutrition, which is the instauration of that substance of our bodies which is consumed.

The Native heat in our bodies is never idle, as is before alleaged, but acts con­tinually upon the humidity, which it wasts and dissolves; therefore lest the crea­ture should pine away, and dye, the losse must be made up, this caused that opinion of Hippocrates, that a man cannot subsist without Aliment seven dayes: And so Nutrition is proper only to living creatures; for though by Aristotle himself, fire is said to be nourished and increased by combustible matter, yet this is no true Nutrition, but only improperly so called: for there are three things requisite to true nutrition and accretion, according to the mind of Aristotle; First, That a thing be nourished and increased by the access of external matter; Secondly, That the thing increased remain numerically the same; Thirdly, That this accesse of mag­nitude accrew not only to the whole, but to every particle thereof: But now in the nutrition of the fire, it remains not in its numerical identity, but by reason of the combustible matter is continually successive, neither is every particle thereof compleat with the addition of magnitude, and for this cause, true and proper nu­trition is not agreeable to fire, but by Analogy only.

It may be objected, That if the Aliment in Nutrition convert into the substance of the parts, there is no intervening difference between nutrition and generation. I answer, That there is no real, but only a rational distinction between them, viz. according to the diversity between the whole and a part, for nutrition is the gene­ration of a part of the substance, viz. of that small part of the flesh which is wasted; but generation is of the whole flesh, and the total substance: This there­fore the Philosophers term an adgeneration of the parts, but the other is simply na­med generation.

The nutritive faculty is attended with foure servants; the attractive, retentive, con­coctive, and expulsive.

And their actions are, attraction, retention, concoction, and expulsion.

Every of these is twofold; one official, the other private.

The official is that which is not only subservient in the nutrition of the part in which it is exercised, but also of the whole body. But the private is onely servitor to that part in which it is exercised.

The parts which exert official actions, are said to exercise publick duty, the rest private: So the ventricle and liver are official in their actions, as attracting, retai­ning, concocting, and expelling the aliment, not for the nourishment of themselves only, but also of the whole body; but the mouth, the flesh, and such like, do only act privately, as attracting aliment only sufficient for their own nutrition.

The attractive faculty is that virtue of the soul, by which the parts attract their usual aliment.

All the parts not being of one and the same substance nor temperament, any ali­ment is equally fit for their nutrition, but every part attracts that which is to it self most convenient, by that faculty which is the handmaid of the nutritive, viz. that which is called the attractive.

Private attraction is caused by heat and siccity.

But the official, partly by those qualities, partly by the direct fibres.

All natural actions proceed from the temper, though not all from the same; [Page 48]but as they are divers, so they delight in variety of temperament. Yet it is un­doubtedly true, that all are helped by heat, though they be sometimes sociable with humidity, sometimes with siccity. And so the attraction of every singular part is strengthened by heat and siccity, and performed by them alone, which is to be understood of private attraction; for official actions are not exercised by the temper alone, but they must necessarily use a due disposition of instruments, and so official attraction is not onely performed by the aforementioned qualities, but also by direct fibres which by their contraction insinuate the aliment.

The retentive faculty is that virtue of the soul, by which the parts retain the attracted aliment.

The parts invite by attraction the aliment as their familiar and acquaintance, and therefore attract it, that they might enjoy the company of so dear a friend; which cannot be effected, unlesse they retain it for some space: this then implies the necessity of another quality, by whose help the aliment may be retained in every part.

Private retention is exercised by calidity and siccity, as also attraction.

But official is performed, not onely by these qualities, but also by oblique fibres.

The natural parts on which it is incumbent to exercise official actions, are inter­woven with three kinds of fibres, direct, oblique, and transverse, by the help of the direct attraction is performed, of the oblique retention, of the transverse expulsion, as afterwards shall appear. But all these fibres officiate their duties by self-contraction; as all the muscles when they agitate the parts by va­rious motions, usually perform it by a retreat, contracting them towards their principle.

The concoctive faculty is that virtue of the soul, by which the parts change and assimilate to themselves the aliment.

So we say that our meat is then concocted in the ventricle, liver, and other parts, when in colour, smell, taste, and first qualities, as also in substance it is assimilated to the parts, which was the mind of Galen himself, Book 8. of Composition of Me­dicaments, where he terms concoction alteration, which proceeds so far, till the aliment be changed into a resemblance to the part: Where also he instructeth us in the difference between concoction and nutrition, for concoction is an assimilation, but nutrition is an union of that which is assimilated. Aristotle defines concoction, a perfection arising from the natural and proper heat by opposite passives; which defini­tion is too Philosophical, and extends too far, nor doth so nearly touch upon the nature of those coctions which are performed in our bodies.

Every concoction in our body is perfected by heat and moisture.

The Philosophers propose three species of concoction: Maturation,, which is the concoction in fruits: Assation, which is by the heat of fire; and Elixation, by heat and moisture. That concoction which is performed in our bodies, is a kind of elixation, or an alteration like to elixation, for it is caused by our native heat, tempered with much moisture: So the aliments, for the more convenient con­coction, ought to be well drench'd with moisture.

Observe, That official concoction is performed onely by these qualities, and stands not in need of any fibres, as the other three actions subservient to Nu­trition.

But concoction in our body is threefold, viz. Chylification, Sanguification, Assimilation. Chylification is performed in the Ventricle, Sanguification in the Liver, and Assimilation in every part.

The manner of these Coctions and their Excrements, were treated in the Section [Page 49]of humors; which Exposition, if it be not copious enough for the satisfaction of any ones desires, and the controversies agitated concerning it; let such an one ap­peal to Andreas Laurentius in his Anatomical History, where he may find all of them largely and perspicuously handled.

In Concoction of this kind we must take special notice of a Theoreme consented to by Philosophers and Physicians, viz. that all concoction is caused by incrassation.

In good concoction moisture is joyned with siccity, and the humid parts more convenient for nourishment, are united to the terrene alimentary parts; but the more thin and dissipable part of moysture is consumed by the action of heat, hence coction is produced by incrassation.

But these sequels seem to force our judgement to a contrary sentence: For first, Chyle produced out of bread is thinner than bread, blood than chyle, spirits than blood, which consequentially derive their original from them. Besides, if urine be more thin or crass, it is termed crude, therefore coction consists in a cer­tain moderation of the substance, and not in crassity. To the first I give this answer; that is, In every coction the crass excrements are excluded; from the se­paration of which, the tenuity of the rest of the alimentary mass proceeds; yet this distinct by it self, and from the excrements, is incrassated, and this also is onely termed concoct, the rest is set apart as useless; for these exiles are not properly the subject matter of coction, but that onely ought to be termed the subject of coction, which after the departure of the excrements is fit for concoction; from which the excrements being totally separated, it is evident that necessa­rily, in that whole interval in which coction is performed, the action of heat should cause some effluxion, and so the incrassation of the thing which is concocting. To the second I reply, That the urine, which by reason of too much thickness is termed crude, is not in its proper substance inclined to this crassity, but by the permixtion of some other crass thing, not separated through some defect in concoction, which by the assistance of heat is wont to banish things hetero­geneous.

The expulsive faculty is that, by which the parts after concoction expel things of no use.

All that is attracted by the parts, cannot be wholly consubstantiated with them, but there alwayes remains something which estranges it self, and will not accept of the benefit of concoction, which therefore ought to be removed as strange and superfluous, which for this reason is called Excrement. This fa­culty then was requisite to turn out of dores this alien, lest it should contrive any thing prejudicious to nature. The official parts also drive out not the excrements onely, but the useful substance, being unable to naturalize all the aliment, after they have for some time entertained it, and pleasur'd themselves in it, they thrust it away to other parts as a burdensome superfluity, and useless mass. And for this reason the very alimentary substance is called useful excrement, in relation to the parts expelling it, because whatever is expelled or cast out, is in a common speech usually termed Excrement.

Private expulsion is caused by heat and siccity.

But official, partly by those qualities, partly by transverse fibres.

There is no cause of admiration in any one, why attraction, retention, and ex­pulsion, being actions widely differing, should be performed by the same qualities, viz. calidity and siccity; for this doth peculiarly evidence, that we must needs ac­knowledge an higher cause of actions then the temper, which is onely the instru­ment of the form: So an Artist by one and the same instrument operates variously, [Page 50]though it is undeniable, that divers degrees of heat and dryness are requisite to divers actions which yet fall not under our knowledge.

But the transverse fibres are very commodious for official expulsion, because especially by their contraction they crone up the part, and compression is the cause of expulsion.

CHAP. IV. Of the Auctive faculty, and of Accretion.

The Auctive faculty is that virtue of the soul, by which the body upon conversion of aliment into its substance, fils up its dimensions, and to arrives a due proportion, convenient for the exercise of actions.

Hence Auction or Accretion is an extension of the body into every dimen­sion, viz. long, broad, profound.

HEnce ariseth that distinction of Natural from Artificial Accretion, for those things which are augmented or extended by Art, lose so much of their longi­tude as they acquire in latitude, and the contrary. But true accretion is in this manner differenced from pinguefaction, because pinguefaction extends not it self to all dimensions, but most to profundity. It is also distinguished from the Ac­cretion of stones and metals, which is by opposition, not by an intrinsecal dilatation of the parts, from aliment converted by nutrition, for auction deviates not from nutrition, but the parts receive augmentation from the same matter that they receive nutrition.

Yet though Accretion proceeds in the same course as Nutrition, it is really distinct from it.

This auctive faculty is of such necessary alliance to the nutritive, that without the assistance of it, it cannot be compleat; upon which ground many have been moved to assert them one and the same faculty, therefore the auctive enjoyeth no singularity of action different from the nutritive, but when so much is acquired by the prepared aliment, as was carried away by quotidian effluxions, then the body is said to be simply nourished, but when the income is greater, then it is aug­mented and increased: But addition or diminution change not the species of the action; therefore the auctive faculty differs not from the nutritive, having one and the same object, viz. nutriment.

But yet we may for certain conclude, that these two faculties are set at a large distance; for proof of which there are many arguments: For first, they agree not in their proposed end, for the end of the nutritive is the restoring of the parts wasted, but of the auctive an acquisition of due proportion. Secondly, they differ in form, for the form of nutrition is the union of the aliment, but of accretion a motion of extention. Thirdly, they are distinct in the manner of their muta­tion, for in nutrition there happens no local mutation of the body, but that which is augmented changeth place, for it fills up more room. Fourthly, they are differen­ced in consideration of time, for nutrition is at all times, but accretion hath a de­terminate time of duration.

But that accretion proceeds not from the copiousness of aliment, viz. after nu­trition performed, will in this convincingly appear, because experience shews that they grow and fill, who use but little nutrition, as is evident in boys and youths diseased, who though they be very lean, are yet continually growing, because at such age the auctive faculty is most efficacious, and so potent, that it plunders the nutritive it self of aliment, conveying it chiefly to the solid parts, viz. the bones, by the extension of which the whole body is extended, therefore the ali­ment [Page 52]by virtue of the auctive faculty is carried to these parts, and the carnous parts are defrauded of their due nutriment: Hence those that are in growth, appear lean: On the contrary we find many fat, and well stuffed, and fed with high delicacies, which yet arrive not to a due or decent procerity of body.

But though to the auctive and nutritive faculties the same object is proposed, viz. nutriment, yet they use this object in divers relations. For the nutritive useth it as it tends simply to the conservation of the substance of the part. But the auctive as it is directed to heighten the substance to a just magnitude and quantity. For though the substance acquired by nutrition, have quantity, it being impossible for a material substance to be destitute of quantity: yet nutrition re­gards not the substance as it hath quantity, but as it is a substance; but accretion is related to it, not as a substance, but as having quantity. So, for example, as the blood is incarnated, so far goes nutrition, respecting only the substance of the flesh, but as blood is changed into a greater proportion of flesh, here enters accretion, regarding not the substance of the flesh, but only its quantity.

The end of accretion is not commensurated by life, but accretion is most usually exten­ded to twenty five, or thirty.

Nature hath measured out a certain proportion to every living body, therefore a living body is so long in a tendency to augmentation, as it is in attaining to this determination of time. But when it is augmented to a compleat magnitude, in obedience to the command of Nature, it stops there, and makes no further pro­gress. Besides, because accretion immediately depends upon the extension of the solid parts, according to the three dimensions, the sequel will be, that a body doth so long increase, as the parts thereof may in this manner be extended. But now in the course of our life, the solid parts are so hardened and dryed, through the conti­nual resolution of primigenious moisture, occasioned by the action of native heat, that they will no longer yeeld to extension.

But though the auctive faculty after the limitation aforesaid, operates no more, yet we must not assert it corrupted or idle, as some fancyed; it being not neces­sary that the faculties of the soul should be alwayes secondly actual, and in opera­tion; for in our apprehension generation and local motion is not ever actual, and therefore also there is no necessity of a continual growth, but the faculties, upon their arrival to their appointed end, repose themselves. So the auctive rests upon the assecution of its end, viz. the due stature of magnitude. After that it is ob­structed in its operation, having no fit subject, viz. a body not disposed to an apti­tude for extension. The cause therefore sprouts into two branches, one taken from the end, the other from the subject.

CHAP. V. Of the Generative faculty, and of Generation.

The Generative faculty is that virtue of the Soul, by which a man produceth a thing like to himself, for the perpetual conservation of his species.

Hence Generation is a production of something like the producer.

GEneration, according to the Philosophers, is twofold, Univocal, and Equivocal. That is termed Univocal, when every thing generates something resembling it self, such is the generation of all perfect animals. Equivocal is when things of a various and dissenting nature are generated, such is the generation of imperfect animals, whose wombe is putrefaction: Therefore univocal generation is principally applicable to perfect animals: Hence Mules and Eunuchs are not fit for generation. By this it appears that the name of Generation is not used in so large a sense by the Physicians as by Philosophers, who call all introduction of form into matter, Generation; but here it is taken onely for the production of a like thing, which is also called procreation.

To the Generative faculty two other are subservient, the alterative and confor­mative.

The Alterative is that which alters and changes the subject matter of generation.

Seed is the subject matter of generation, which is incompatible with the nature of various parts, unless all its qualities, as well first as second, be variously chan­ged; for this cause the soul is endowed with a peculiar faculty, which may execute this duty, which is therefore called alterative, or immutative.

The Conformative is that which graphically delineates and effigurates the whole body, and all its parts.

The Conformative faculty entertains the seminal matter altered and prepared, and out of it commensurates all the parts of the body, and assignes to every of them a due magnitude, figure, site, connexion, and all other things commodiously, which are requisite for the convenient exercitation of every peculiar action.

CHAP. VI. Of the Vital faculty.
The Vital faculty is that virtue of the Soul, by which the vital spirits are generated in the heart, and life is preserved in the whole body.

THE Spirits plainly demonstrate that there is in the Soul a peculiar faculty distinct from the rest, which from the fountain of the heart copiously flow into the Arteries, but every spirit is the instrument of some faculty. But this faculty generates Vital spirits in the heart, which spirits are the subjects of the influent heat, which two communicate themselves to every part of the body, the heat whereof with the implanted spirit they preserve. But life necessarily depending upon implanted heat, the conservation of it will be the conservation of life; hence this faculty is significantly termed Vital, or the preservative of life. And so life is an action depending upon this faculty as an effect upon its cause.

The Vital faculty is attended by two servants, Pulse, and Respiration.

It is ignorantly asserted by some, that the Pulse is the chief of Vital actions, and immediately to depend upon the Vital faculty: for life, as we before affirmed, immediately depends upon that, but the pulse is only a subservient action to it, caus­ed by a pulsifick faculty, whose vertue is only to cause systole and diastole in the heart, by which means it performs its duty to the Vital faculty.

Pulse is a function of the heart and Arteries, composed of Systole and Diastole with some interposition of rest, caused by the pulsifick faculty of the heart, to further the gene­ration of the Vital spirits, and effect the distribution of them thorough the whole body.

The Pulse of the heart and Arteries is composed of three parts, viz. diastole, systole and the intercession of a pause. By Diastole the heart and Arteries are impregnate. When the heart dilates it selfe, it attracts the Aire from the Lungs by the help of the Arteria Venosa, and the blood from the Vena Cava, that from the commistion of them in the left closet of the heart, the spirits may be gene­rated, but the Arteries being strtech'd to a dilatation, attract the spirits from the heart, and are tumid with them, as also the external Aire, entertained by those orifices which are terminated in the skin; and in this manner is transpiration caused, which by this intromission of external aire fixes the internal heat to a due temperament, and cherishes it, for all heat is preserved by a moderate compliance of cold, according to Hippocrates.

By Systole or contraction, the heart by the assistance of the Arteria venosa, purges out at the Lungs, all the fuliginous excrements left in the generation of spirits. For the Arteries by an insensible transpiration drive out the fuliginous vapors con­tained in them, and send the spirits more copiously to the parts.

Lastly, there mediate between the systole and diastole and intercessive quiet, be­cause a transition from one contrary to another cannot be effected but by a medium.

A doubt may be moved, whether the spirit and blood contained in the heart moves upon its coarctation: I Answer, that there are two doores in the heart, one in the right corner, another in the left; which are dilated, when the heart is contracted, and are so filled, viz. the right with blood contained in the right ca­vity; but the left with spirits contained in the left.

Three things are requisite to cause pulsation; Faculty, Instrument and Use.

The first necessary is a pulsifick faculty, which is the primary and principal agent; Secondly, instruments disposed to pulsation, viz. the Heart and Arteries, moved by that faculty. Thirdly, use and necessity forcing the faculty to action, viz. the generation of spirits, and conservation of native heat.

Respiration is an action, partly Animal, partly Natural; by which the Aire is usher­ed in thorough the mouth to the Lungs; by the distention of the breast, and by the contraction of the same, the smoaky vapors are excluded for the conservation of Native heat, and the generation of Vital spirit.

The parts of Respiration and of Pulsation are three, Inspiration, expiration, and immediate quiet. By inspiration the breast is dilated by the muscles, destin'd to this office, and in compliance with the dilatation of the breast, the lungs are also dilated, lest there should happen a vacuity in that cavity; and the lungs are filled with air, as bellowes, the inspiration of which aire tempers the vio­lent heat of the heart, and thence the vital spirits are generated, as is before urged. But by expiration the breast and lungs are contracted, which by their contraction turn out of doores the hot aire and fuliginous vapors issuing from the heart.

The concurrence of three things is necessary for expiration, Faculty, Instrument, & Use.

First, Animal faculty concurs, moving the muscles of the breast, as also the natural implanted faculty causing motion in the lungs, that they might be helpful to the heart.

Secondly, There is a concurrence of instruments as all the parts designed for Respiration. And Lastly, use or necessity of Respiration, for the ventilation of the heat in the heart.

CHAP. VII. Of the Animal faculty and function, and first of the Principal faculties.

The Animal faculty is that vertue of the soul, which moveth a man to the exercise of sense, Auction, and other principal functions of the mind.

The principal are three, Imagination, Ratiocination, and Memory.

Imagination is that action of the Soul, by which the species of every object offered to the external senses is made perceptible, and distinctly discerned.

EVery sense enjoyeth its proper and peculiar object, (as shall after appear) whose species it entertains in its proper organ, without passing judgment of it, for this is the prerogative of the Imagination only, to which the spirits presents the [Page 56]species, conveyed by the nerves from the brain to the instruments of the senses. The brain therefore being the Court of the principal faculties, while the objects of divers senses promiscuously resort to it, they are first represented, and distin­guished in the imagination, which the peculiar senses are not able to perform; for instance, the whiteness of milk is only represented to the sight, but not the sweetness of it, on the contrary the sweetness is represented to the taste, not the whiteness: But they are both together perceptible to imagination, which rightly distinguisheth to what sense they be related. Besides imagination apprehends not only things present, as the senses, but things absent also, and represents them to the mind, composing many things never existent, yet in Analogy to those which are apparent to the senses.

The Philosophers divide those operations of the mind, which we consenting to Galen include under the notion of imagination, into two species, viz. into the common sense, and into fantasy or imagination; commanding (as it were) the common sense to welcome only the species of present objects, but the imagina­tion to propose to it self things absent, as if they were really present, as also things not in being, and impossibilities. But seeing that they differ only in the method of their operation, it is not necessary, that they should depend upon faculties differing in species.

Ratiocination is that action of the soul, by which a man discourses, understands and reasons.

This is appropriate to man, the others being enjoyed also by brutes. But this receives the species of things from the imagination, dividing and compounding them, and unravelling their nature, by the help of discourse, distinguishing good from bad, truth from falsity, drawing out of them many things, incomprehensi­ble by sense, which yet our mind knows to be certainly true. This is the head of all sciences, which by the efficacious vertue of this faculty are usually learned and taught.

Memory is that operation of the soul, which retains and preserves the received species of things.

The species of things when they are once hedged in to the mind, are there long detained, so that after a large space of time, when they have been entertained by the senses, they are represented to the mind and imagination, This caused the invention of a third faculty distinct from the rest, which might preserve all those species, as a treasury, out of which they may be fetched as occasion serves.

The Philosophers create another operation different from the memory, viz. reminiscency, which summons up those things that are run away from the memory, rallying them together by the help of those which are yet retained. But yet we are inclinable to assert with Galen, that reminiscency is an operation of the memory reflecting upon it self. For it is not, as some conceive, the only business of the memory to retain the species: (for by this means it would be a vertue not know­ing, but only lodging the species) but it is the office of the memory to record things, as they are transacted, and so reminiscence is a progressive motion, not a differing action of the memory,

CHAP. VIII. Of Sleeping and Waking.
To the internal functions of the Brain, are referred Sleeping and Waking: we must therefore now treat of them.

ALL the Philosophers referre Sleeping and Waking to the common sense. Positively asserting sleep to be the cessation of the common and exterior senses; but watching to be the action and exercitation of them: Hence when wee comprehend the common sense under imagination, when also dreams (of which we shall after treat) may be circled into imagination strictly accepted, therefore this place will be convenient for this Treatise.

But Sleep is a quietation or cessation of the internal and external senses, appointed for the recreation of the body.

Watch is nothing else, but the free exercise of the same senses.

By the Interior senses we chiefly understand that internal action, by the help of which the species are received, which by the external senses are conducted to the imagination: for that operation sleeps with us, but not the action of imagination, ratiocination, or memory; which are not seldome exercised in sleep. Nay the senses themselves do not wholly compose themselves to cessation; for in sleep we receive violent objects, as noyses, ratlings, and such like; and so, though sleep be called a privation, and watching an habit, yet it is no total privation, but such an one which easily gives way to a retreat from it self to the habit, and by this means it comes short of the essence of true privation.

The next and immediate cause of sleep is the locking up of the spirits, and prohibi­tion of their influence into the instruments of sense and motion.

But the influence of the spirits is block'd up by swarmes of vapors suffocating the brain, which barricadoe the passages thereof.

The cause of natural and quiet sleep is a gentle, and as it were roride vapour, exhaling from the aliments into the brain, stopping up the ventricles and passa­ges of it, for the retention of the spirits and quietation of animal actions. But that sleep is induced by such like vapors mounting into the brain, it is evident, because the copiousness of meat and drink, wine especially, casts us into a long and deep sleep, but these send up many vapors into the brain. But they who are very sober, and fast, sleep little, by reason of the paucity of vapors making to the brain, which are soon dissipated; for the sleep ceaseth when the native heat hath dispersed those vapors.

For those things stop the influence of the spirits, which either much dissipate or dull them, or any other way fix them.

The principal cause of sleep prohibiting the influx of the spirits, is the plenty of vapors randezvouzing in the brain. Yet there may be afforded many other causes, producing the same with less efficacy, or at least not so naturally; for instance, when the animal spirits are so tyred by the labour of the day, more serious thoughts of the mind, studies and cares, so that all their forces rallyed together will not be able to effect an ordinary influx, but nature retains them, and the influent heat, to repair the loss of the spirits; So also cold things taken or applyed, intercept and [Page 58]solidate the spirits, as it were to a congelation. And the spirits do not seldome make a stop at such things as delight the mind, as pleasant Songs, the allusion of bubbling waters, an intermission of cogitations, security of the mind, and such like.

Lastly, the end of sleep is the instauration of the animal strength, and of the whole body.

The chief designe of sleep is to restore the animal powers to their vigour, because they being over-wrought by a tedious and various sensation, are by the help of sleep enlivened, and the spirits exhausted by watching are strengthned, the members wearied with motion return to their former nature and functions. Secondarily, also sleep conduceth to the better effecting of natural actions, which by animal operations are in watching in a manner hindred: For in the time we re­pose our selves to sleep, the heat retires to the inner parts, which is advantagious to concoction, and now new matter is afforded for generation of spirits, the excrements are mitigated, diminished, and better concocted.

CHAP. IX. Of Dreams.
A Dream is a glancing apparition of some sensible thing, represented to an animal in the time of sleep.

WHile an animal wakes, and exercises the external senses, representations from sensible objects are conveyed to the brain, that there being imprinted, by the virtue of the animal spirits, they might be preserved. When therefore this animal sleeps, and releases to his external senses, then these representations, un­less the animal spirits be obscured and obliterated with some dregs or disturbance of violent motion, do again present themselves, and appear in sleep: This is the cause that the animal judgeth it self really to know by the outward senses those things which are objected onely in shadow.

Dreams usually visit us in the morning, because then after perfect digestion the animal spirit is more pure, the crass vapors being resolved and dispelled by native heat; now therefore the species of things are presented, and stated before the imagination more clearly, and perfectly; for as in troubled waters we perceive either none, or a very uncomely effigies, so the brain muddied with such plenty of vapors, gives place to the effigiating of no dreams, or of very confused and broken ones.

But Dreams are either supernatural or natural.

Supernatural are divine or diabolical.

'Tis here impertinent to treat of these, belonging rather to Metaphysicians or Theologers, to whom we concede the honour of this exposition.

The Natural proceed either from the impress left of images cut out and shaped in the day, or from a certain temper of body.

Most dreams are hatch'd by the images of those actions in which we have been in the day frequent: for the impression of them upon the animal spirits being fresh, they stick the closer, and are the more easie rub'd over by our busie nocturnall imagination.

They also many times are composed from the various disposition and tempe­rament of bodies. To men sanguine, the appearance of red colours, banquets, musical harmony, nuptial festivals, basiations, venery, gardens, and such like vo­luptuous fooleries, are usually represented in sleep: To bilious men, yellow co­lours, wranglings, war, homicide, firing, flying, and the like: To pituitious men, white colours, waters, navigations, swimming, drowning, fishes, and such like. To melancholicks, black colours, darkness, dead bodies, graves, and diabolical appa­ritions.

Yet observe, That the influence of the stars doth not seldome concurre with a disposition of the body to effect dreams, and these chiefly afford matter of Expo­sition.

CHAP. X. Of the less principal Faculties.

The less principal Faculties are two, the one causing sensation, the other motion.

The Sensitive faculty is that virtue of the soul, by which externall objects upon the intercession of a fit medium are received in their pro­per organs.

The action of this faculty is called sense, or sensation.

FOURE things are requisite to effect Sensation: First, an orderly disposed in­strument: Secondly, a proportionate object: Thirdly, a medium, which mul­tiplyeth the species, from the sensible thing: Fourthly, a convenient distance between the object and the sense, that it may be rightly perceived.

The species of it are five; Seeing, Hearing, Smelling, Tasting, and Touching.

Seeing is a sense, by the help of which a man with his eyes perceives a visible object through a transparent medium actually illuminated.

Hearing is a sense by which a man perceives with his ears an audible object, through a sonorous medium, that is, a medium fitted for the conducting of sound.

Smelling is a sense by which a man perceives at his nostrils an object of smell, by a fit medium.

Taste is a sense by which a man perceives with his tongue the object of Taste, by a disposed medium.

Touch is a sense by which a man with any carnous and nervous part of his body perceives a tangible object, by a prepared medium.

The motive faculty is that vertue of the soul, by which a man in his owne strength performs local motion.

All these less principal faculties and functions are so exactly declared in Natu­ral Philosophy, that we think it needless to allow them room for exposition.

The First CHAPTER. Of the Seed of both Sexes.

Two Sexes are requisite to the Procreation of Man, viz. male and female; by whose mutual congress the prolifical seed is effused by both, from which being received in the cavity of the wombe, the first Sciography of the offspring is delineated.

Mans seed is a humid and spiritous substance, well wrought in the testicles, from the aliment left of the third concoction, containing potentially the form of man, concurring not only virtually but materially to the pro­duction of the parts of the infant.

IT is an assertion commonly obtruded by many, That seed is generated by blood alone, operated in the Liver: grounding upon this, because they find the conduct­ing Spermatick vessels tumified with blood, as other veins, and because that over­much coition causeth an effluxion of blood. But this matter being to bear the force and impresse of the whole body, so that we commonly attribute the similitude of Children to their Parents to this; we think the assertion more proper, that it is de­rived from every part, from the aliment glean'd from the third concoction, which being not much changed by the parts, there is no cause of admiration, that it retains the idea of blood. Yet it cannot be supposed that every little particle comprehen­sible rather by thought, then sense, should afford this matter, but all the similar parts, which are called the sensible Elements of our body, but from the principal especially, which can supply us with those vivifying spirits, which represent the idea, and character of the whole.

But to that objection, that the blood issues by tedious venery: I answer, That the seminal nature not yet elaborated in the testicles resembles blood, being made out of it, somewhat changed in the parts, and before obtaining elaboration in them.

In the seed there are two parts, Spirit and Thickness.

The seed by the help of spirits is impostumate and frothy, it swels, because the spirits are much in motion and stirring: it is frothy, because by the same spirits as by aire it becomes tumid, and by their motion is agitated. But in this spiritous matter resides the formative faculty, by which a man engenders according to his own similitude. But the thickness is the humid and watery substance, which is manifestly evident when the spirits have bid adue to the seed, for then it looseth its spumosity, and whiteness, and that humid substance is the matter of all the solid parts, and their first step to a being.

The efficient cause of generation is brooded in the spiritous part, but the material in the incrassated part.

This affords cause of objection to the Philosophers, that one and the same thing [Page 61]cannot be agent and patient, therefore both causes cannot be placed in the seede. To which I oppose, That the assertion of this objection would hold good, if the sub­stance of the seed were wholly Homogeneous, but it being composed of divers parts, it will not be inconvenient, that it should execute divers offices: for as it is spiritous, it acts upon, and informs that more humid and crasse substance applyed to it for its matter, and as it were its subject, as experience points out to us, in the seeds of Plants, and in Eggs: in which seeds of plants after they have derived heat from the earth, or the eggs from the incubation of the Hen the prolifical spirit is raised, which acting upon the matter of the same seeds or eggs, endeavours and perfects the conformation of the parts. In artificials the efficient or Artist enters not into the thing made, or the work, because his business lies in the external parts: But Nature situate in the very marrow of every thing, perfects both inter­nal and external, and penetrates the whole substance of its work, dwelling upon it, as in its proper mansion: This clears the doubt, and demonstrates, that the efficient and the matter for generation of the embryo, find both room in the seed.

But though the seed by it self perfects the generation of the infant, yet it is not actually, but onely potentially animate.

Some have been of opinion that the seed is actually animate, and hath that form, which afterwards must inform the whole fabrick furnished with instruments. But we suppose that the seed of man doth onely potentially contain the form of man. For the soul of man being extrinsecally adventitious, we cannot affirm, that the seed comprehends the humane soul onely potentially, as it hath an apti­tude to induce those dispositions which are requisite for the entertainment of a more noble form: So neither in other living creatures must we imagine the seed to be actually animate, but potentially onely, because it hath that conformative power contained in the spirit, by which it generates according to its own likeness, when the seed is laid in a convenient place, and hath subject matter. But it is no absurdity to affirm such a power given to the form of seed, there being found in many inanimate things, as in load-stones, rubarb, and the like, many and notable faculties, which have not the advantage of any influence from a soul. Yet this point of doctrine is very intricate, and notably fenced with difficulties, which Sennertus shews us in his Philosophical Hypomnema's. Corruption therefore seiseth on the form of the seed upon the first arrival of the soul to the body, now fashi­oned and prepared to welcome this guest: which is said to live the life of a plant, so long as it is simply nourished, but when the organs of sense and motion are compleat, it lives an animal or sensitive life; and lastly, proceeds to the ope­rations of a rational soul, when it hath acquired a well tempered brain, and dispo­sition of spirits.

CHAP. II. Of Menstruous blood.
There is not onely a concurrence of the seed, but of the Menstruous blood also to the generation of the fetus, which is another principle onely material, not efficient as seed.

THE Mothers blood harbours none, or very few spirits, therefore it hath no efficient virtue, but onely supplies matter, out of which all the carnous parts are compounded, as the spermatick of the seed. And this blood is called men­struous, because in well affected women, which are neither with childe, nor give suck, it flows out every moneth.

And the menstruous blood is an excrement issuing from the last aliment of the car­nous parts, which at certain times, and observed limitations, is in a small quantity purged out of the wombe, for the generation and nutrition of the fetus.

Hence it appears that menstruous blood is an excrement, and useful as to its substance, being converted into the parts of the fetus, and the nutrition of them. And this blood is usually in women plentifully, because of the weakness of their heat, which cannot digest all the blood made in the liver, as also because of their soft and moist temper, which breeds plenty of humors: Hence it is, that that blood exceeding in quantity is returned into the bigger veins, from the flesh now filled, and as it were satisfied, and by them is thrust out by the veins of the wombe.

The time for the expurgation of this blood is twofold, universal and particular.

The universal is from twelve or fourteen yeers of age to fifty or fifty five.

Before the twelfth or fourteenth yeer the vessels of women are narrow, and the heat almost extinct by the plenty of humors, cannot expel the reliques; and before that age great plenty of the blood is spent in the augmentation of the body. But after the twelfth or fourteenth yeer heat begins to move in a vi­gorous lustre, the vessels are enlarged, the breasts swell, the body by a pleasant tickling is insinuated into lust, and the genitals are fenced with new down. But on the other side, after fifty or fifty five, the effluxions of menstruous blood cease, because the heat being weakened is not able any more to generate such plenty of blood as may leave some reliques; of which if there be any, it cannot commodiously drive them away.

The particular time is limited by the space of a moneth, and that by the space of three or foure dayes.

This evacuation of the menstruous blood returns usually every moneth, which all attribute to the motion of the Moon, Emperess of the humors: and experience informs us, that this purgation is commonly contingent to the more youthful about a new Moon, but to the ancient about full Moon: This caused that common piece of Poetry,

CHAP. III. Of Conception.
Conception is then said to be, when the seed of both sexes are coupled and cherished in the cavity of the wombe, and their formative, virtue is become actual.

MAle and female, while (for posterity sake) they condescend to venereous copu­lation, send forth their seed together, and at the same time; the male into the neck of the wombe, the female into her proper closet of the womb; which wombe hath an admirable propriety of attracting the seed of the male, wherefore it gree­dily embraceth it, as soon as it is conveyed out from the mans yard, and entertains it in its proper receptacle. And there these two seeds imbrace one another to an exquisite unition and permixtion, and are straightly retained by the wombe it self, so that the whole body of the wombe by constriction is corrugated, and its in­ternal orifice close shut up, so that it will not admit the least title. Then these seeds are cherished by the heat of the wombe, refocillating their heat and spirit, and [Page 64]that divine plastick virtue is made actual, whence the fetus begins to receive deli­neation.

• The signs of Conception are chiefly these;
• First, A slight trembling of the whole body soon after Coition.
• For then the womb is contracted, which contraction is the cause of this trembling.
• Secondly, The Retention of the Seed, and Dryness of the womb.
• If after Coition the seed fall not away, it is a sign of conception.
• Thirdly, The exact shutting close of the bone of the womb.
• Fourthly, The subsistence of the months.
• Fifthly, The swelling, pain, and hardness of the breasts.
• Sixthly, The appetite of Venery enfeebled.
• Seventhly, Nauseating of Meat.

CHAP. IV. Of the Delineation, and perfection of every Part.
The first Rudiments of the Spermatick parts, begin to appear the seventh day after conception.

THE formative vertue being excited by the heat of the womb, invests the whole matter of the seed in two tunicles, formed out of the seed it self, and these tunicles are called Chorion and Amnios, the uses of which Anatomists dis­cover. But the other matter of the seed is changed into the Spermatick parts, whose first lineaments are figured to an appearence the seventh day: For if the geniture cast out after the seventh day, be thrown into the water, there will ap­pear in it three bubbles, which are the Rudiments of the three principal parts, and filaments almost infinite, which are the strings of the other spermatick parts.

But all the Spermatick parts are in Males complete in thirty dayes, in Females at forty.

Males being hotter and dryer are the sooner fashioned, for the weaker heat of Females concocts more slowly, and the greater the humidity is the longer time it requires to be condensed to a consistency of the solid parts.

But the Carnous parts in Males are perfect the third month, in Female the fourth, which do then begin to move.

After the conformation of all the spermatick parts, they are bedewed with an influence from the menstruous blood which over-flowes all their intermediate parts, from whence the formative virtue produceth all the carnous parts; which are then finished when the fetus begins to move: for this is a sign that the muscles cau­sing motion are now perfect.

CHAP. V. Of the Parturition.
Parturition is the exclusion of the fetus after it is perfected and finished in the womb.

WHen the fetus hath arrived to its full conformation, nutrition and accretion in the wombe, not receiving sufficient aliment, and being made vigorous by a greater heat, such as for ventilation, wants the inspiration of the air; it begins to thrust for room, and by kicking forceth its way through those membranes in which it lies invelop'd, and distends the wombe, which upon their irritation endeavours to rid it self of this troublesome burden; this causeth a double motion, one of the Childe, labouring its liberty, the other of the wombe, endevouring to enfranchise it. But the Parturition is natural, when the infant runs headlong, and turns this part first out of dores, but the rest are preternatural.

But the times in which Parturition may happen are, the seventh, the ninth, the tenth, and the eleventh moneth.

We omit the eighth, because the fetus doth perpetually in the seventh moneth bestir it self a little, and if it be strong enough it breaks open dore, and out it goes; but if weaker, it remains still prisoner, but so weakened with that foyl, that it wants the space of two moneths to repair its strength so broken. If therefore it break forth the seventh moneth, it is so spent by those new struglings, that death is the necessary consequence thereof. Astrologers ascribe the cause of this to the unhappy influence of Saturne, whom the eighth moneth they invest in chief autho­rity; of which opinion, and others relating to the divers seasons of Parturition, advise with Laurentius, Quest. 19. Book 8. of his Anatomy.

CHAP. VI. Of the likeness of Children to their Parents.

Physicians divide similitude into three parts; of the Species, of the Sex, of the Individuum.

Similitude of the species is when the thing generated is of the same species with the thing generating.

SO man generates a man, a dog a dog, and so forth.

Similitude of the sex is, when the thing begotten is of the same sex with either parent.

So the male resembles the father in regard of the sex, but the female the mother.

But that likeness of sex depends on the predominating of the Masculine or Fe­minine seed.

Hippocrates contends, that the seed falling from the right parts, either of male or female, is the strongest and most apt for generation of males: Hence, if that masculine seed flowing from the right be predominant, the issue will be male; but if the feminine bred in the left, be more plentiful, the issue will be female.

The similitude of the individuum is, when the issue represents in the frame of his body some other individuum of the same species.

So the Childe is stamp'd with the effigies sometimes of his Father, sometimes of his Mother, sometimes his Grandfather, sometimes of some other person.

And this similitude depends not onely upon the formative vertue implanted on the seed, but sometimes also on imagination.

The formative virtue fashioning all the parts of the body, and effigiating them into a form, which is implanted in the seed, with which it was signed by all the parts of the parents, it is necessarily consequent, that as to its form it should bear a similitude to them; to the Father, upon the strength of the paternal; to the Mother, upon the predominancy of the maternal seed. But because some faculty of the Grandfathers, or Great-grandfathers, lyeth occult in the seed of the parents stamp'd on their parts, it happens sometimes that this image is rubbed over in their posterity, which is the cause of their assimilation between them, their Grand-fathers, or other alliances. Hence some are of opinion that this virtue lives to the fourth generation.

Lastly, the strength of imagination is very prevalent in causing similitude: For a woman, if in the time of conception she settles her imagination on the effigies of some thing, brings forth a spawn of the like resemblance. So a certain woman having the picture of an Aethiope in her chamber, brought forth an issue wholly black. So many pregnant women when they earnestly long for something, mark their issue with the effigies of it, for such extravagancy of desire disturbs imagi­nation, and imprints on the spirits the shape of the thing so desired, which spirits easily brand the tender infant with that mark.

The First CHAPTER. Of the nature of a Disease.
A Disease is a disposition of a body preternatural, primarily and by it self injuring the actions.

GALEN in his first Book of the Method of Healing, and in his Book of the Differences of Diseases, in a well-contrived and clear method, hath omitted nothing discoverable in the nature of a Disease, whom in this place we propose for our pattern. First then, we deliberate of action it self, which if it be hurt in mans body, we say it is sick; but if whole, and unhurt, we say it is in health. I call that action hurt, which manifestly and sensibly appeareth such; for small harms, and imperceptible by the sense, are excluded from this place. Moreover, action being a motion, and having no permanent essence, onely so long in being as it is doing and performing; therefore it implies a necessity of a constant and permanent cause: But this cause is a corporeal instrument, which ex­erciseth the action, as the Eye seeth, the Stomach concocteth. But because one and the same instrument doth not alwayes exercise in the same manner its operations, but sometimes unhurt, and according to nature, sometimes hurt, and beside nature, it will necessarily follow that the constitution and disposition thereof is various: Hence, if it be disposed according to nature, the body will also be naturally disposed, and exercise actions conformable to nature: If therefore the body be in health, when being naturally disposed, it produceth perfect actions; it will be diseased, when it being disposed beside nature, it exerts actions imperfect, and so this detriment of actions will depend upon this preternatural disposition. This definition therefore perfectly opens the intricacie of a Disease, and is compleat, bearing in his bulk a genus, a subject, a cause, and an effect; the genus is the disposition, which being not circumscribed by the limits of any difference, is pre­dicated not onely of a Disease, cause of Disease, and symptomes thereof, but of health also; the subject is mans body; the cause effecting the Disease is the dis­composure of the symmetry of the parts, or an excess overflowing the proper and natural constitution, which by that terme [Preternatural] is demonstrated. Lastly, the immediate effect of a Disease is an ingredient also of the definition, which is the detriment of actions, which perpetually attending the Disease, and being obvious to our senses, discovers the secrecie of it, deceiving otherwise the quickest glance of sense.

This definition being laid as a foundation, the superstructed theorems will illu­strate the nature of a Disease.

Disease is placed in the predicament of quality, and the first species thereof.

The first species of quality is habit and disposition; for though we called Dis­ease by the name of disposition, which is a flitting quality, and easily deserting the subject, according to Aristotle; yet here we stretch it to adequate a little wider sense, that it may comprehend habit also, and so that whole first species of quality.

But some may object, That Disease should be placed in divers predicaments: for magnitude increased seems to be aptly referred to quantity, the stone and maw-wormes to substance, and so of the rest; but all these Galen himself calleth Diseases. To this I answer, That all diseases are formally placed in the predica­ment of quality, but may fundamentally be reduced to others, as by those nearer causes, which are contained under other predicaments (of which sort are the stone, maw-worms, magnitude increased, number exceeding or deficient, and such like, which are as it were the foundations of diseases) a certain disposition is introduced, constituting the true form of disease, but the predicament only respects the form.

For those things which are placed under other predicaments, as the stone, maw-worms, &c. are by Galen and others, for perspicuity sake, called diseases, as also for the insufficiency of names, by which those dispositions may be signified: and because it was satisfactory to the Physician intending curation to understand the nature of that thing, which being taken away the whole preternatural disposition and detriment of the functions would be taken away also, not that to the accurat­ness of Philosophical inspection they would appear true diseases, but rather causes, which often accompany us, without any evident hurt of the functions; and the stone, maw-worms, and the like, cannot injure us before they be abetted some by disposi­tion in our bodies as obstuctrion, or divulsion.

It may again be objected, That the fit place for disease is in the predicament of relation, which is gathered out of Galens words in the beginning of his book of the difference of diseases, where he saith, That health is a kind of symmetry, disease an ametry, but symmetry and ametry speak nothing but relation, which Aristotle also seems evidently to confirm, 7. of his Physicks Chap. 3. where he teacheth that disease and health are relations. To that I answer, That though disease be termed ametry or immoderateness, this proves it not to be a relation; for as deformity is a kind of disproportion of the parts, yet handsomness and deformity are true qualities: So Disease is a disproportion of the heat, cold, moisture, or dryness, or of the parts; yet it is no relation, but a certain quality or disposition, by means of which the whole body is disaffected. Yet if a confession must be extorted, that there is found in Diseases some relation, that we may pay due obedience to the dictates of Aristotle, we say, that this is caused, as those qualities, viz. health and disease, are mutually compared, according to their access to, or recess from medio­crity; such a relation is found between extreme colours, and between virtue and vice, which no man will assert to be simple relations, which may be accidental to subjects, without any mutation of them.

Every disease hath a permanence in the part, and permanence is of the essence of disease.

Disease is defined by a Diathesis or disposition, which term signifies to us a certain position of its essence or parts, or constancy in the body, by which it is distinguished from a simple affection, called a patible quality, and is the third species of quality. And this constancy is called permanency, viz. a disposition so stamp'd upon the part, that its essence is different and separate from the cause produ­cing it, an independent on it: and those things which have a permanency, are by Physicians termed things made, or in fact, but those which have no permanency esse in fieri.

But it may be objected, That an ephemeral feaver, and other slighter affects, and some also more dangerous, as the epilepsie and apoplexy, have but a small duration of time in the body, and so they may seem to have no permanency. I answer, Permanency looks to two relations, either to time, which signifies du­ration, and so it is not of the essence of disease, because the duration of many diseases is but short; or it may be referred to the existence fix'd and stable, which signifies a certain position of the essence and parts which all diseases have in the body, though the time of some be soon determined. Again, it is objected, Dis­eases are by consent in a possibility, and owe their existence to the communication of simple humors or vapors, which ceasing, they also cease: But these are by Galen numbred amongst true diseases, therefore all diseases have not a permanence. I answer, That diseases by consent cannot last long, but that it will follow that from their causes an idiopathy should be introduced in the part; which though it be small, hath alwayes something of the fact sufficient to constitute a true disease: But if the sympathicall affect be yet so small, that it hath no consistency in the part, nor requires any peculiar cure, but dies by the taking away of the pri­mary disease, then Galen himselfe excludes it from the true nature of a Disease.

It is again objected, That diseases by the general suffrages of all Physicians, have four times which are in a perpetual flux, viz. beginning, augmentation, state, and de­clination: Diseases therefore being continually in motion, can have no permanency. I answer, The ages and times of diseases respect their motion and various consti­tutions, but not their generation and essence, which persists fix'd and constant; as the nature of man is preserved in the same state, though in him variety of ages toules on variety of change; so diseases now made, and generated, run on their time, in which they are variously affected.

Lastly, some argue thus, To have permanency, and to be in fact, falls under the same understanding with Physicians, as is before intimated: But of all Feavers the Hectick onely is in fact, for this condition affords it a distinction from the rest, which are said to be onely in a tendency: Therefore the other Feavers have no permanency. I answer, In all diseases there is something which makes them such, from which they produce their generation; but the morbifick cause, viz. the putrid humor, perpetually acteth in feavers, and multiplyeth that morbous quality, therefore they are said to be in a possibility, till they arrive to an Hectick, viz. when the cause rests from action, by reason of an equal intemperateness in­troduced, and then they are simply called in fact; but the rest partly in fact, partly in a possible tendency thereto.

The necessary consequence of every disease is action by it self, and immediately hurt.

Diseases are not seldome occult from the senses, yet all of them are understood by symptomes, which are their effects, and most of all by labefacted action, which immediately and by it self depends upon disease, and so essentially, that if we assert action hurt, we necessarily imply a disease, on which it hath depen­dence.

But it may be objected, That action is often hurt immediately, by the very mor­bifick causes; for aliment too copiously burdensome to the ventricle is hurtful to concoction, without the interposing of a disease: Therefore all action hurt depends noton a disease.

I answer, That the coction of the ventricle is not therefore hurt, because it can­not concoct a great plenty of aliment; for it being requisite that there should be a [Page 72]certain proportion between the Agent and Patient, for the right exercise of action, if the Aliment be too copious, or of quality troublesome, the action of the ven­tricle is not hurt, though it cannot master it, as it is not troubled, though it cannot concoct Iron. This defect therefore depends on the disproportion of the object.

It is again thus objected, Some symptomes may primarily and by themselves hurt action, as the quality changed in the eye, viz. the yellow colour of the cornea tunica of men troubled with the Jaundies, caused by the effusion of yellow choler into it, which immediately produceth sight; for they can discern no colour but their own; but no disease can be impeached of such treason against the eye. Therefore that colour which is the symptome, doth immediately injure action. I Answer, in the eye peculiarly a preternatural colour may be termed a disease, for the eye in its na­tural constitution, ought to be without any colour, that it may be the fitter for the reception of the species of external objects pure and inconfused, and their va­rious colours: for that colour of the eye may be referred to diseases in number, because the number of qualities, which ought naturally to be in the eye, is increased. The same may be held of an extraneous taste in the tongue, and sound in the eare, which are impediments to the due perception of taste, and sound; hence it ap­pears, that in these peculiar instruments of sense, peculiarly constituted, we may admit a peculiar kind of disease.

Here ariseth lastly cause of objection, That in Sympathetick affects the actions of the parts are hurt without the violence of any disease, for if a disease were in the sympathizing parts, we should endeavour remedy for the which is not done, neither when the action of the nerves is hurt by the obstruction of the brain, can we impute a disease to the nerves, but only to the brain. I oppose to this, That Therapeutick Physicians number not the sympathetical affects with the di­seases, because we apply no remedies to them; but if we consider more seriously, we shall find they may be referred to some genus of disease, viz. the influence of animal spirits into the nerves is block'd up by the obstruction of the brain, by the defect of which, motion and sense decay: but this defect may be reckoned among diseases, in the number of deficients, and so we may hold of many others.

CHAP. II. Of the Kinds and Differences of Diseases.
Hitherto of the Nature of disease, it followes now, that we discourse of the Differences thereof.

GAlen confounds the genus, species, and differences of diseases, in 2. of his method, and useth them for one and the same, for he is not precise in their strict, and lo­gical consideration, though either of them may be truely predicated in a diverse respect, viz. in relation to the disease it self, which is the principal genus, they must be called species or differences, in relation to the subordinate species, into which they are subdivided, they are honoured with the Title of genus.

But the differences of diseases are some essential, some accidental.

The Essential are taken from the very essence of the disease, and are otherwise called specifical, because out of them the genus and species are constituted: But they are three, viz. similar, organical, and common.

The whole essence of accidents depends upon subjects, therefore their essen­tial differences must be derived from the differences of their subjects; but the subjects of diseases are the parts of our body, which are properly called such, viz. which cohere to the whole mass, and partake of life in common: for although by Hippocrates the parts be divided into the containing, the contained, and those that cause motion; where by the containing, he understands the living parts designed for the exercise of actions; by the contained, the humors; by those causing motion, the spirits: there the name of part is tentered to the widest sense, for nor humors nor spirits can be the subjects of diseases, nor do they communicate of life, but they are rather the causes of diseases, when they are extravagant in quality or quantity. Therefore seeing those living parts branch out into two differences, viz. similar and organical, diseases also shall be divided into similar and organical: but because in both the forementioned parts, there is required another common dispo­sition, besides their due temper and conformation, that they may behave them­selves according to the rule of nature, viz. a natural continuity or union of these parts, the corruption of which is the generation of another species of disease, ter­med Common.

CHAP. III. Of the species of a similar disease.
Every similar disease is called Intemperancy.

THE similar Parts are composed of Elements onely, and their actions are exe­cuted by the symmetry of the foure first qualities, and the allaying them to a due fixation of temper. For the similar Parts, as similar, are voyd of any action, nutrition excepted, by reason of which they retaine convenient aliment when it is attracted, concoct it, and thrust out superfluities, all which are in them performed by the temper alone. As long therefore as a due temper is pre­served in the similar parts, they regulate themselves according to nature: But when they are intemperate, they are in a morbous condition, and so every disease affecting the similar parts, will be intemperateness.

But intemperateness breaks out into other differences, of which some are essential, some accidental.

Again, the Essential are some simple, some compound; the simple are foure; 1 Hot, 2 Cold, 3 Moist, 4 Dry.

The Compound are the same in number; 1 Hot and moist, 2 Hot and dry, 3 Cold and moist, 4 Cold and dry.

These intemperatures are called morbous, when they swell to such an excess, that they do manifestly hurt the actions, otherwise they confine themselves to the prescripts of health; for instance, though a man of a bilious temper be hotter and dryer than is convenient for the moderation of a fit temperament, yet as long as in the exercise of his actions he is not irregular as to the prescript of his innate temperament, he is not said intemperate to disease, till transgressing the proper limitation of health, he falls, for example, into a feaver, or some other hot affect.

The accidental differences of intemperateness are taken from the cause, or from the subject.

Though we have omitted the Treatise of the accidental differences of diseases, till we put an end to this Section, yet because they do properly belong to intem­perateness alone, therefore it will not be inconvenient to bring them upon this stage.

In respect of the cause one intemperateness is called Material, the other Immaterial.

The Material intemperateness is that, which comes in the company of an internal cause, viz. Humor, Vapor, or Wind, as it happens in humoural Feavers, inflammations of the parts, and infinite others, and that Galen is termed intem­perateness with the affluxion of humors; but the immaterial which is also called a naked intemperateness, is that which is produced by an exterior cause, with the con­curring help of the interior. This is not so frequent as the other, and very seldome happens, yet it may be found in a Marasmus, a great refrigeration of the parts being contracted in cold water, or by a very cold Northwind, or in the Head-Ach, con­tracted by violent heat, and the like.

In respect of the subject, one intemperateness is in the Habit, another in the Habitude.

Intemperateness which is in Habit, or which hath contracted habit, and is thereby confirmed, is also called Hectick, which doth so firmly inhere, that it is indeleble, it is also said to be wholly consummate; of this kind are the Hectick Feaver, and the leprosy; but that which is in habitude, or disposition, is onely inchoate and still in its primordiums, or at least part produced, part unproduced, and easily de­leble, as vulgar Feavers, and other diseases without difficulty curable.

In respect also of the subject, one intemperateness is Equal, the other Unequal.

Equal intemperateness is that, which is equally diffused into all the parts of our body; so an hectick Feaver is an equal intemperateness, because all the parts are over-heated in the same degree. But Unequal intemperateness is that which is not equally distributed to the parts of our body, so we call putrid Feavers une­qual diseases, because in them the solid parts are not plainly heated, as the humors which heat hath wholly penetrated; so the feavers termed Epiala and Lypiria are called unequal intemperatures, because in the Epiala, heat and cold are together felt all the body over, but in the Lypiria, the exteriors are stiffe with cold, the interiors parched with heat.

CHAP. IV. Of the Species of an Organical Disease.
The species of an Organical disease are foure: 1 In conformation, 2 In magnitude, 3 In number, 4 In conjunction.

AS by the similar parts, similar actions, so by the organical parts, organical actions are exercised, which that they may conform to nature, they require foure conditions, viz. due conformation, magnitude, number, and conjunction; from which if there be a recesse, there will be an accesse of disease: Hence arise as many differences in organical diseases.

The diseases of conformation have again three species; 1 In figure, 2 In asperity and levity, 3 In passage and cavity.

Disease in the figure is, when the natural figure of the parts is so changed, that the actions are thereby hurt.

The figure of the parts may many wayes be changed, viz. when those which Nature hath beautified with straightnesse are incurvated, when the crooked are straightned, others are turned, the round are distorted, & become square, & so forth.

Disease in asperity and levity is, when the parts which are naturally of a rough or rug­ged impoliteness, become smoother; or on the other side the smoother become rougher.

For instance, when the ventricle and intestines being burthened with mucous flegme are troubled with Lienteria, this disease is in levity; but when the Asperd arteria being exasperated by distillation from the brain, contracts hoarsenesse, the disease lies in asperity.

Disease in the passage and cavity, is when the natural constitution of the passages and cavities is destroyed.

Of this again there are three species; 1 Astriction, 2 Obstruction, 3 Dilatation.

Astriction is caused when a passage or cavity is crouded up by an external cause, and becomes narrower.

So when the Aesophagus, and the Aspera arteria are pressed by the Quinsie, and the bladder is forced together, by the burden of a great childe lock'd up in the wombe, that disease ariseth which is called astriction.

Obstruction is produced, when some preternatural matter takes possession of the internal cavities, and stops up the passages.

So the stone is bred in the bladder; when thick, viscid, and clammy matter, blocking up the interiour veins of the liver, milt, and other parts, and the free pas­sage of humors, and the like, causes an obstruction.

Dilatation proceeds from the amplitude and wideness of the cavities and passages.

Dilatation is contrary to astriction and obstruction; we have an example of it in the dilating the ball of the eye, and in the crooked veins, as also in the anasto­masis and diapedesis of the veins. For an Anastomasis is caused when the orifices of the vessels are too much dilated; but diapedesis, when their tunicles are too much relaxed and rarefied, that they easily yeeld to the effluxion of the humors. To dilatation also is referred the excessive laxity of the ventricle, so that it cannot conveniently embrace the Aliment, which Fernelius unadvisedly placed with the diseases of the matter.

The diseases of magnitude are either in the Augmentation, or diminution thereof.

Both are either in the whole body, or in some part of it; in the whole body, magnitude is increased, or diminished, when the whole bulk is to extremity encreased or diminished.

Galen presents us with an example of encreased magnitude in the whole body of one Nicomachus Smyrnaeus, who by reason of his excessive grosseness could not pos­sibly move himself. Diminished magnitude is apparent in atrophy, and hectick Feaver, in which the whole body pines away with leaness.

Magnitude is increased or diminished in some part, when it exceeds, or recedes from the dimensions allotted it by nature.

So a preternatural tumor in a part is magnitude increased: so also the defect of a part in longitude, latitude, or profundity, as of the Tongue, Nose, Finger, the testicles, or a notable smalness of some other part, is diminished magnitude. For the occasion of this smalness, is either by generation for want of matter; or after generation, and that is again two-fold; by defect of Aliment, whence ariseth the atrophy, and consumption of the part, or the depriving the parts of their substance, as when a part of the nose, tongue, or finger is cut off.

Diseases in number are, either in excesse, or in defect of Number.

A definite number of the similar parts is necessary to constitute the organical, and in the greater, and more composed, the concurrence of a certain number of lesser organs and lesse composed is requisite. But by their excess any way, or defect, they cause disease, which is termed a disease of number increased, or diminished.

Number exceeding is either of those which are regulated by nature, or which are in the latitude of their genus preternatural.

They are said to be according to nature, in respect of the substance from which they derive their original, which substance is natural, and they only erre in this that they conduce not to the exercising of the functions of the part; but hinder them, as a sixth finger, an excrescence of flesh in an ulcer, and the like. But pre­ternatural as to their whole genus are those, which are composed of a substance wholly preternatural, as maw-worms, the stone, &c. which are referred to diseases in number, as they are things of a preternatural superaddition, vitiating the structure of the organ, and by its presence hindering the functions thereof; otherwise if they injure not the actions, but produce obstruction, or the like affection, they are taken rather for the causes of disease, as we have before observed.

Number deficient, perpetually consists in natural things, or in the parts of the body, contracted either from the womb it self, or after the desertion thereof.

Disease in deficient number, contracted from the very birth, is so called, when, for instance, any one is born mutilated either in the Foot, Hand, Eye, Testicle, or any other part; but after birth, upon the amputation of some part, as when the foot, or arm infected with a gangren is chop'd off, the testicles are fallen by a rupture, a rotten tooth is pulled out, and so of the rest.

Diseases in conjunction are two-fold; in Situation and in Connexion.

Diseases in Situation are, when the parts which ought to cohere, fall off from their proper Station.

These diseases are obvious in a rupture, when the intestines or the cause descends in the Scrotum, so in the falling of the Anus or the womb, and the like.

Diseases in Connexion are, when the parts which should cohere, stand at a distance, or on the contrary, those which should separate, cohere.

Such affections appear in luxations, when the connexion of the bones is per­verted and in imperforate parts, as also when the eye lids, or the lips, are united, which should naturally be separated.

CHAP. V. Of the Differences of the Common Disease, or solution of the continuum.

The Differences of the common Disease, or solution of the continuum, are taken from the cause, or the subject.

The causes from which the solution of the continuum happens are four: to the first, things thin, and convenient for section are referred; to the second things sharp, and fit for Erosion; to the third things heavy, hard, and dull, to the fourth things fit for ruption, and divulsion.

The solution of the continuum which is caused by cutting things is called Section.

UNder this are comprehended all solutions of the continuum, produced by the incision of external causes, either with point, or edge in any part of the body.

The solution of the continuum proceeding from things sharp and eroding, is termed Erosion.

Erosion is most usually produced in the parts of the body by internal causes, as by sharp and biting juyces causing ulcers, it is produced also sometimes by external application, or things actually burning, as by fire, hot iron; or poten­tially, as caustick medicines, and the like.

The solution of the continuum caused by things heavy, hard, and dull, is called con­tusion.

This solution of the continuum, is not usually manifest, but hidden: for in it the [Page 81]parts are dashed together, and violently pressed, which compression causeth an occult solution of the continuum.

The solution of the continuum proceeding from things breaking and divulsive, is called ruption or divulsion.

This is often seen in torture, in which the toes and the fingers are so distracted that they are quite separated from the other parts; so by over-reaching the peri­tonaeum is usually burst, which is the cause of a rupture. Sometimes also by an over-repletion of blood the tunicles of the veins are divuls'd, whence flows an im­moderate flux of blood.

In respect of the subject, or the parts of our body, divers differences of the solution of the continuum are constituted, and divers names are imposed on them. For incision made in the flesh is called a wound, but crosion an ulcer. A transverse incision made in the bone is a fracture, a direct a fissure, but erosion is called putrefaction. A transverse incision made in the veins, arteries, nerves and gristles, retains the same name of incision, and a direct of a fissure. The species of peculiar solution is puncture, chiefly attributed to the nerves, but rupture to the membranes.

In all Chirurgical authors, those differences of solution are contained under the term of Wounds, Ulcers, and Luxations.

CHAP. VI. Of the Accidental differences of diseases.
The Accidental differences of diseases are those which constitute not the genus and species of diseases, but only clear the way to the understanding of some of their proprieties.

THE Accidental differences proposed by Authors are almost infinite, of all which it would be too tedious to institute a Discourse, and perhaps in our judgement of small use. We shall therefore serve those to you here which are more requisite to the use of Art, and more frequently occurre in the Treatise of Diseases.

But they are derived either from the essence of diseases or proprieties attending it, or from the causes of them.

The essential differences of a disease flow from the very essence thereof, as was before declared; but the accidental differences spring from some proprieties asso­ciating with the essence of the disease, as also from the causes and effects. But we will here offer those onely which proceed from the essence and causes, omitting the rest, as in themselves common to vulgar capacities, and of little use.

The proprieties which are companions of the essence of diseases, are first, Magnitude; secondly, Motion; thirdly, the manner; fourthly, the event.

1. In respect of magnitude, a disease is said to be great or little.

That disease is great, which is very intense, and is very prevalent in the perturbation of our body. But that is termed little, which deviates but a little from the natural constitu­tion, and induces but a small infirmity on us.

Galen affirms that a disease is called great for three reasons: First, in respect of the part, if it affects a principal part, or one necessary to the conservation of life: Secondly, in respect of the causes, viz. if they be very violent and furious: Thirdly, in respect of the symptomes, viz. if the body being stormed by this fierceness and violence, be much oppressed.

2. In respect of motion, there are foure times of diseases considerable, the beginning, increase, state and declination. The beginning of a disease is when it is constant to the same distemper with which it was at first produced, without any notable access of augmenta­tion. Increase is when the disease is sensibly seen to increase. State is, when the disease is beyond augmentation, and reserves the same violence, which was left at the highest pitch of augmentation.

Lastly, declination is when the violence of a disease is evidently broken.

The division of the times of diseases, is by Galen not drawn onely from the essence of the disease it self, but also from the causes, and symptomes, viz. when from the beginning they increase to higher inflammations, till they arrive to a state, and in declination are mitigated; and chiefly from the excrements, which are at first a very crudity, in increase present a kind of a rudiment of coction, in their state give strong evidences of coction, and in their declination shew absolute concoction, and a change of excrements into better.

But the times of diseases are universal or particular.

The universal times are parts of the whole disease, considered from the beginning to the end.

But the particular times are the parts of paroxismes, apparent in intermissive diseases.

So the paroxismes of every disease have beginning, augmentation, and declina­tion, as the whole disease considered in its whole flux of time.

Observe that all diseases have not foure times, but onely healthy ones, for deadly alwayes kill before declination.

In motion the quantity and manner are considerable.

In respect of the quantity of motion, or duration, one disease is called long, another short.

So a day-expiring feaver is a short disease, because it is quickly at an end; as dropsie long, because it persists a long time.

In respect also of the quantity of motion or duration, one disease is called acute, ano­ther chronical.

Acute disease is that in which magnitude and brevity are companions.

Therefore it moves nimbly with vehemence and danger. The Chronical is commonly opposed to this, though it be not totally contrary to it: For Chronical and Long speak the same, and it is so called, only because it is of long continuance, although it be usually great, as the palsie, dropsie, and the like, to which the short ones are truely and properly opposed.

Observe, That some diseases are in respect of their proper essence Chronical, in respect of their paroxisme Acute, as the Epilepsie, which is a disease very long, and hath paroxismes very acute.

Acute disease is threefold; the first peracute, the second acute simply, the third acute by dilapsion or decidence.

The Peracute is again divided into extremely peracute and simply peracute.

Extremely peracute is that which is so vehement and swift in motion, that the third or fourth day it ends either in health or in death.

Simply peracute, determines the seventh day.

But acute simply so called, is either exactly, or not exactly such.

Exactly such ends with the fourteenth day.

Not exactly such continueth to the twentieth, or further.

Lastly, acute by decidence reaches the fortieth day; and after its arrival to that, it is called a long and continuing disease.

And these are the differences hewn out from the quautity of motion: those follow to be proposed, which result from the manner of motion.

In respect then of the manner of motion, some disease is called continual, some inter­missive.

Continual disease is, which troubleth without cessation, and in its whole duration is im­patient of mitigation, by any intervening pause.

But intermissive is that, the fury of which in its career, is usually allayed by perfect in­termissions.

And so much of the Motion, now follows the manner of Disease.

3. In respect of the Manner, a disease is called gentle, or malignant.

A gentle disease is that which is very remiss, and induceth no dangerous symptomes.

But that is malignant, which comes accompanied with some malignant and venemous quality, attended by dangerous symptomes.

Malignant is again threefold; the first venemous, the second pestilent, the third conta­gious.

A venemous disease is that which is intimated with a quality that is a desperate antago­nist to our life, produced by assumption or application of poyson, or from noysome humors internally generated.

Pestilent disease is that which is malignantly and deleteriously qualified, and is impar­tial to all.

Lastly, Contagious is that which riseth to an high accompt in multiplication, and usually infects many others with the same kind of disease.

So far of the Manner of disease, the Event thereof follows.

4. In respect of the Event; some disease is healthy, some deadly, some dangerous.

Healthy disease is that which threatens the life with no danger.

Deadly disease is that which brings along with it assured destruction.

Lastly, Dangerous is that which hovers in a doubtful event, sometimes tending to health; sometimes to death.

And these are the differences proceeding from those proprieties which are concomitants to essence; those now which are derived from the causes, remain to be proposed.

But those causes are either material or efficients, or helps, without the advantage of which nothing could be produced.

To the Material we refer the subject, to the Efficient the humors, to those without the help of which nothing could be, the place.

There are many other kinds of Causes which here we propose not, because we have determined to spin the accidental differences of Diseases out of these alone; as also neither to lay down all that may be pick'd out from them, but only the most useful.

1. In respect of the subject, some disease is called Idiopathetick, some Sympathetick.

The Idiopathetick is that which is primarily produced in the part by its cause, and hath in it a place of duration.

So a Pleurisie, Inflammation of the lungs, and Phthisis, and others, are termed Idiopathetick.

Sympathetick is when the affect of one part idiopathetically diseased, is communicated to another.

Yet the affection is so communicated to this compassionate part, that upon the ablation of the former, viz. the Idiopathetick, the Sympathetick is also taken away; otherwise, if it should remain by it self, it would become Idiopathetick, and then Physicians term it Deuteropathetick, or secondary: But the primary is called Protopathetick, because the affection owes its first production to that part.

But a Sympathetick disease is usually generated by five causes. First, because of vicinity. Secondly, because of the society of the genus. Thirdly, because of the community of office. Fourthly, by reason of situation. Fifthly, by reason of connexion.

Because of vicinity the hand sympathizeth with the arm, the bone with the neighbouring flesh, the ventricle with the liver, the ribs with the lungs, the lungs with the heart, and so on the contrary.

By reason of the society of the genus, the nervous parts sympathize with the nervous, and the carnous with the carnous, as being constituted under the same genus, and partaking of the same nature.

By community of office, the breasts with the wombe, the bladder sympathizes with the reins, because they are designed to the same employment in the body.

By reason of situation, the head is easily compassionative with the inferiour parts; as, the ventricle, liver, wombe, and the like; as being in a direct eminency to them, and so the vapors by them elevated, are with ease conveyed to its rece­ption. So also the ventricle and lungs, easily sympathize with the head, as lying di­rectly under it, and so easily entertaining the defluxions of humors streaming from it.

By reason of connexion, the nerves are compatible with the brain, the arteries with the heart, the veins with the liver, and on the contrary, as bordering upon them.

Again, all sympathetical disease is caused two wayes, viz. positively or privatively.

Positively, when any thing is conducted from one part to another.

So the vapors steaming from the ventricle to the brain, produce aches, vertigoes, and such like sympathetical affections, which are termed positive.

Privatively, when there is no influence where there ought to be one.

So in the apoplexy, the sense and motion of the whole body decayes, by the non-influence of the animal faculty and spirits from the brain, caused by the ob­structions of the ventricles thereof. And so it is said to proceed from the privation of matter or faculty.

2. In respect of the efficient causes, or the humors operating diseases, some are called legitimate, some spurious.

The legitimate is, which is graved with that impress of Nature, which is proper to its species, and the cause of whose usual production is whole and sincere.

The spurious is that which neither retains its pure nature, nor hath a sincere cause to which it may acknowledge its production.

A tertian feaver, excited by sincere choler, is called true and legitimate, as also a quartan the effect of pure melancholy: But those feavers are called bastard, spurious, and illegitimate, when they have a confusion of other humors befides those now mentioned.

3. In respect of the place or region in which diseases are generated, some are called endemical, some epidemical, some sporadical.

Endemical diseases are those which are peculiar to some Region, and are in it commonly powerful.

They are otherwise called vernacular and gentilitious, because they are alwayes appendent to one Region, by reason of the air, aliments, &c. proper to that Countrey. So the Inhabitants of the Alpes are troubled with a Bronchocele, the Spaniards are perplexed with strumous swellings, the Lusitanians pine away with tabifical consumptions, and all these are judged Endemical diseases.

Epidemical diseases are those which in any Region rage among the popularity.

In this Endemical and Epidemical diseases are neerly related, that they seise upon many, and spend their fury upon the popularity: But in this they differ, that En­demical confine themselves alwayes to the same Countrey, but Epidemical are indifferent, and inclinable to forain invasions. The reason of which is this, because Endemical proceed from the peculiar disposition of the air, water, or dyet of the Countrey: but Epidemical are caused by the air alone, not infected by means of the place, but rather by the malignant influences of superiour bodies.

The Sporadical are they which neither commonly range abroad, nor particula­rize themselves to any Region.

They are also termed dispersed, and are opposed to Endemical and Epidemical diseases, because they are various, and driven by contingences, do sometimes light here, sometimes there: So in this or any other Region, one is sick of a pleurisie, another languishing by a continual or tertian feaver, another troubled with a ca­tarrhe, nephretical pains, gout, dropsie, or any disease of another nature, according to the various nature and constitution of individuals.

Thus much of the nature and differences of diseases, as well Essential as Acci­dental; now it rests that we handle their Changes.

The First CHAPTER. Of the Changes contingent in Diseases.

IN Diseases there are two mutations worth our notice, either when they meta­morphose into some other disease, or when they are absolutely and simply dissolved, without a transmigration into any other.

The change of one disease into another is frequently seen, when the Apoplexy makes a transition into a Palsie, a Tertian feaver into a Quartan; a quartan, the swelling of the liver or spleen, and many other affections turn their stream, and run into the channel of a Dropsie.

Diseases are absolutely and simply dissolved, when without the intercession of any other disease they are determined either by health or death.

But their end in health or death is double:

To wit, leisurely and by degrees, or suddenly and unawares.

When a disease is slowly and by little and little ended in death, it is called a Ma­rasmus; but when it is so ended in health, it is called simply Solution, by the Greeks termed Lysis.

When it is hastily and suddenly ended, either by health or death, it is called Crisis, which is commonly opposed to Lysis or solution, it being a frequent expres­sion with Authors, that all diseases are terminated by Crisis or Lysis.

CHAP. II. Of the nature of Crisis.
A Crisis is a sudden and unexpected change happening in a disease, to health or to death.

HIppocrates and Galen use this term Crisis many wayes; sometimes they intend by Crisis nothing else but a secretion of humors, as Galen, Comment. on Aph. 13. Sect. 2. saith, That a Crisis is caused by Nature separating the noxious humours from the good, and preparing them for excretion. But sometimes by Crisis they signifie excretion it self, because the best Crisis is compleated by excretion. So Hippocrates in his Book of Art terms the excretion of a corrupt bone a Crisis; or lastly, it is taken for a conflict, which upon the imminency of a Crisis is usually waged between the disease and nature: But the more frequent and usual acce­ption of it is for judgement, which construction hath been from Galen's age to this, imbraced by many; for Galen in his Comment. on 1 Progn. witnesseth that judi­cation passed on diseases was derived from the Courts of Judicature, and applyed to the Art of Medicine, nor truly very improperly: for though the things from whence these translations are taken, be not altogether like, yet the judgement pas­sed in diseases hath some similitude with forensical judgement: For in Courts of Judicature, in capital causes, there is the person that brings the action, and the person guilty: The person that brings the action maintains a conflict with the per­son guilty, and constantly accuseth him, produceth witnesses, and menaceth death or punishment: But if this accusation be falsly charged upon the person seemingly guilty, he pleads boldly for himself, and retorts the punishment on him that brings the action; but if he cannot stand in contradictory opposition to the accusation, he is forced to give up and yield. All these things are transacted before a Judge, who weighs them all, and at last on a certain time gives judgement of the whole matter. In the same manner in the Crisis the disease represents him that brings the action, nature the person guilty, the morbifick cause brings nature into the Court, endevouring to overthrow it; of this invasion the symptomes are witnesses, which declare the whole progress of the contention. But nature, which is as it were in the capacity of a guilty person, defends it self stoutly against its adversary disease, whose resistance, if she be well fortified, she baffles, and turns him off as an unjust Plaintiff, and thrusts him out of Court; but if she want good supports, she must submit to the fury of her Antagonist. All these things are points of accurate in­spection to a Physician; who after a serious pensitation of the strength of both parts, gives sentence as a Judge, and designes that day of judgement in which either the disease or nature shall be cast. From hence it is evident, that the comparison of a Crisis with Judicature, is not wholly absurd and contemptible.

But to draw neerer to the very definition of a Crisis, it being defined by muta­tion: it is requisite to be known that in all motion, according to the Philosophers, there are many things considerable, the point from which, the point to which, the medium through which motion is made, motion, the mover, and the moveable: All these things are perpetually found in a Crisis. For the Mover is Nature it self, performing coctions, separating humors, and at last expelling them on the Critical day. The Moveable is the Morbifick cause, and preternatural humors, to which [Page 87]only a Crisis is incident. The point from which a Crisis is derived, is the augmentation of the disease, for a Crisis is in a disease; and according to the various nature of a disease, the Crisis is more slowly or swiftly exercised: for acute diseases are sooner judged of, long more slowly.

The point in which the Crisis ends, is Health, or Death, or a state neighbouring upon them, or a transition into some other species of disease. But the Medium thorough which, is all that interval of time extending from the augmentation to the solution of the disease, in which nature elaborates Concoction, Secretion, and Excretion.

But this motion of the Crisis is not simple, but doubly compound, of Local and Alterative; and natural and violent. Local motion is caused in Crisis by reason of the morbifical cause, moved and agitated by nature, and discussed by the usnal wayes. But Alterative motion is caused by reason of the patient body, whether it be corruptive, as appears in a deadly Crisis, or perfective, as is evident in an healthy Crisis. Secondly, this motion is natural in respect of nature, the internal principle, and mover, effecting the Crisis primarily, and by it self: but violent in respect of the skirmish, perturbation, and sudden mutation. A Crisis therefore is oppositely termed mutation, and that swift, and sudden, that it may thus be distinguished from coction, the contention and secretion: as also from the slow and procrastinated solution of long affects; hence this celerity affords a proper, and peculiar difference. But the residue of the definition is so obvious by it self, that it needs no explication.

CHAP. III. Of the Differences of Crises.

Some Crisis is Perfect, some Imperfect.

The Perfect is that, which perfectly and wholly sets the sick person at liberty from the disease: and it tends to Health or Death.

There are six conditions requisite to make up a perfect, & healthy Crisis. For it must First, hold forth very good symptomes. Secondly, manifest ones. Thirdly, it must happen on a critical day. Fourthly, it must be true. Fifthly, secure. Sixthly, convenient for the disease, and nature of the sick person.

FIrst then a perfect and healthy Crisis, must present us with the token of con­coction upon the day of indication; for every critical day hath its index, viz. the fourth is the index of the seventh, the eleventh of the fourteenth, the seventeenth of the twentieth. In these dayes, I say, the signs of concoction must appear, that a perfect healthy Crisis may follow. Secondly, it must be ma­nifest, that is in conjunction with some notable evacuation, viz. with excretion, or abscession. For those which are alleviated without manifest excretion, do usually re­lapse (as Hippocrates in his Prognostickes) this is confirmed by the authority of the same Hippocrates in many stories in his Epidemicks, among which this most notorious one shall serve in stead of all the rest. Sect. 7. Book. 3. Epid. Egr. 2. Hermocrates was rid of a feaver the fourteenth day, without sweat, on the seventeenth day the [Page 88]feaver returns to him again, on the twentieth it leaves him, without sweat, this unwelcome guest presuming upon its former entertainment visits him again, on the twenty fourth, at last on the twenty seventh he dies. For if the solution of a disease happen without critical causes, it wants not its danger; and if it end with a notable excretion or abscession, it is judged to be a Crisis presaging health. Thirdly, it must happen on a critical day; for on those dayes nature, being admitted to commodious operation, doth usually cause a present and copious expulsion of noxious humors, and contrive useful excretions; which if they fall on another day, speak nature to be molested, and to operate tumultuously. Fourthly, it must be true, and not leave behind any reliques of the disease, which may endanger a recidi­vation. Fifthly, it must be secure, that is easily tolerable by the sick person, and with­out any dangerous symptomes. Lastly, such a Crisis must agree with the species of the disease, and the nature of the sick person, and suitable to his age, and temper. Acute diseases are usualliy judged by excretion, long by abscession. A burning Feaver is in a young man judged by the flux of blood, in an old man by the flux of the belly.

A perfect deadly Crisis, hath contrary conditions to the healthy.

These are easily made out by the forementioned conditions, if we turn those to the contrary which are proposed to make up an healthy Crisis. But of these amongst the rest the first is most considerable, that Crisis being most deadly which is not usher'd in by the precedent signs of concoction. For if upon no appearance of con­coction, there arise any perturbation, and evacuation of humors, it is an undoubted signal, that nature by the abusive malignity of humors is provoked to a distemper. Whence it is, that she runs too fast for the gradual progress of coction to arrive in her company to a station, and then we may confidently assert the Crisis is not safe: and the less, according to the dangerous nature of the disease. For in an healthy disease, and a less dangerous one it is formidable lest it should be under­valued in the judgment, and afterwards the disease should return with more trouble­some and dangerous symptomes, or continuing longer should be determined by death. For Coctions (saith Hippocrates) shew the quickness of judgment, and the security of the disease; but crude and inconcoct excretions purged by bad abscessions are signs of pains, diuturnity, or acrisies, or death, or relapse. For these inconveniences arise, when the Crisis can by no means be forejudged, whence it appears that the conditions and customes of nature are wholly abolished, and vanquished by the strength of the disease, nor that it can be expected, that victory should return in the Crisis, because in the fight nature displayed no ensignes of victory, which alwayes happens in a mutual repugnancy, for he who is likely to conquer his Antagonist, shews in every point of motion that he hath subjected his enemy, though he bring back the marks of repassion. But when no signe of prevalence appears, it neces­sarily implies the destruction and downfal of a faculty.

An imperfect Chrisis is that in which the disease is not perfectly judged, but onely par­tially, and leaves room for another Crisis to succeed.

And this is twofold, one to melioration, the other to detriment.

That tends to melioration which frees not the sick person wholly of the disease, but cau­seth an alacrity in bearing it.

That is detrimental which adds fuel to the disease, and makes it wore violent and dangerous.

CHAP. IV. Of the Signes of Crises.
There are three Orders of Critical Signes; some termed antecedent, some concomitant, others subsequent.

THE Antecedent are again of two sorts, some prognosticating the time of Crises, some the species of them. The time of an approaching Crisis is known two wayes; by the acuteness of the disease, and by the signes of concoction, which are by us explicated, Sect. 5. Semiot. cha. 4. Those signes foreshow the species of a Crisis, which give notice by what place a Crisis is to come, viz. either by vomit, flux of the belly, sweats, urines, flux of the blood, moneths, hemorrhoids, or abscession: which were all explained by us, Sect. 3. Semiot. chap. 5, 6, 7, 8, 9, 10, 11.

Signes concomitating the Crisis are those which appear in company with the very species of the Crisis, demonstrating whether the Crisis it self now being be good or bad, perfect or imperfect. And they are the very causes and critical species, which are onely two, excretion and abscession.

That excretion ought to be called healthy and good which is made conveniently; but that it may be so, foure things are requisite, a laudable quality, a moderate quantity, an opportune time, and the manner of excretion familiar to nature.

The quality of the excreted humor is laudable, if both the peccant and cocted humor be evacuated. The quantity is moderate, which is neither defective but suf­ficient, nor immoderate, for the exiguity of it is condemned and suspected, such as dropping of blood, inconsiderable transpirations by sweat, smal vomits; the immo­derate wants not its danger. The opportunity of time is the Critical day, excretions happening on other days give cause of suspicion. The manner of excretion is fami­liar to nature, if they be at first copious, and flow not out slowly and by little; next, if they be thrust out through places conducible and agreeable to the laws of nature.

But that evacuation may be made by convenient places, three things are neces­sary: First, That the place be not more worthy than that in which the disease re­sides: Next, That it be direct: Lastly, That it have open passages.

That the abscession may be legitimate, three things are to be noted, whither, from whence, and for what cause. Whither signifies the part in which it dwels, which must be an inferior one, ignoble, and remote from the affected part, and capable of the whole morbifick matter, otherwise there will be danger of a reflux. From whence, denotes the part from which, the right or left; for the decumbency must be direct. For what cause, shews us the cause, by reason of which this abscession is made; that is, whether from Nature, the disease being concocted, or from the matter collecting it, and the crude humor yet troubling it; for if there happen an abscession while the disease is crude, it will be small, and not perfectly demonstrate the disease. All these are particularly by us explained, Sect. 3. Semiot. chap. 2. when we make an inspection into the signs, drawn from the excrements flowing by divers parts of the body.

The consequent signs of a Crisis shew whether it be perfect, and whether our ex­pectation will not be deluded, if we look for perfect health thereupon, or whether it be imperfect, to a danger of recidivation. And these are taken from the actions, excrements, and qualities of the body, in which if there be but a small recess from a a natural state, the excretion was healthy; but if there be a wide recoil, the crisis is imperfect, and there will be danger of recidivation. These also will require explica­tion in the last ch. of the Prognostick part, in which are propounded the signes of im­minent relapse in those who are in way of recovery.

CHAP. V. Of the Critical dayes.

Those are called Critical dayes, in which Crise's usually happen.

Their differences are three; some are truely and perfectly Critical, some indicative, some casually intervening.

The perfectly Critical are called principal or radical, because the Crise's contingent on these dayes bear all the marks of a perfect Crisis: those are the three Septenaries: viz. the seventh, the fourteenth, and the twentieth.

THese dayes more frequently produce frequent and healthy Crise's, because Na­ture in them chiefly when she operates to purpose, and gets the day absolutely against the power of the disease, she (like a stout virago) challenges the morbifick cause to a single duel, which she routs out of the field by convenient passages. But these are the three Septenaries, because Nature delights in a Septenary num­ber. For in the seventh moneth it quickens the Embryo to life, in the seventh yeer of our age we shew our teeth, at the fourteenth the moneths flow, and every Septenary causeth notable mutations in Men: The first of these is the seventh, not onely by a prerogative of order, but also by a superiority of power and strength, as Galen witnesseth, 1 Of Decret. dayes, chap. 4. Comparing it with a King, admirable for clemency, who pardons many, and secures them from pu­nishment, who mitigates the punishment of persons condemned; for most usually the Crise's happening on these dayes are good and healthy. But if some be casually bad, they are not so pernicious as another day would make them.

The second is the fourteenth, in which those diseases are judged, on which by reason of the matter not yet well concocted, judgement could not be passed on the seventh; but if an hasty Crisis happen before the fourteenth it is not perfect, but is caused by the irritation of Nature, or the plenty or quality of the matter. For Critical dayes being numbred by weeks, the fourteenth is the end of the second week, which caused Hippocrates to term it uneven, as not being considered from the first day of the disease, but from the first day of the second week. By it also acute diseases are terminated, according to Hippocrates, Aph. 23. Sect. 2, Acute diseases are judged in fourteen dayes: Which he also confirms in Coac. Fourteen dayes judge of burning feavers, sentencing either to death or to health. Yet many Histories delivered in his Epidemicks seem to enervate the truth of this affertion; which sto­ries are of those, who having acute feavers were produced beyond the fourteenth day. Herophon judged on the seventeenth, Philinius his Wife dyed on the twen­tieth; Chaerion judged on the twentieth; but all these were troubled with acute feavers. To which objection it must be answered, that Diseases truely acute accor­ding to the vote of Galen and Hippocrates, are those which are swiftly, continently, and vehemently rooted, nor do they attain to the title of acute, till they begin to be vehement; though then some diseases he judged the seventeenth, and the twentieth day, as to the beginning of the disease, yet they are alwayes judged on the fourteenth as to the vehemency thereof. For such diseases as are judged the seventeenth or twentieth day, do not presume to be [Page 93]violent and impetuous so soon as they drop from their causes, but after a little pause. So those which began to be violent on the end of the fourth day, though they were consummate on the seventeenth, yet doubtless they were judged on the fourteenth after their violence; and those which appeared violent on the seventh, judged on the twentieth, have a solution on the fourteenth of their violence. Whence Galen in his Commentary on the mentioned Aphorisme, saith, That no one was ever found, which was so swiftly moved from the beginning, that it passed this boundary, which did not receive some mutation by the dayes aforesaid. For though an acute dis­ease end sometimes on the seventeenth, or twentieth day, yet we have found it judged within its fourteenth, if we compute from that day in which the disease begins to be more swift and vehement: Which appears by Hippocrates his history of a young man in Meliboea, who fell to deliration the tenth day, was quite mad the twentieth, and died the twenty fourth: by which it is evident that he deceased on the fourteenth day of vehemency, which began but on the tenth day of the disease. But though Hippocrates calleth some diseases acute, which are extended to the fortyeth or sixtyeth day, yet they are not truely and properly acute, because they are not vehement and impetuous, but slow in progress; and are therefore from their decidence commonly called acute, whereas they are produced from acute diseases judged by an imperfect Crisis, or proceed unequally, by reason of the un­equal change of remission and exacerbation.

The third of the principal dayes is the twentieth, which is the seventh from the four­teenth, the fourteenth being here numbred, for it is the last of the second week, and the first of the third, as Hippocrates informs us, Aph. 24. Sect. 2. where chiefly observing the indicative dayes, he saith, The seventeenth day is worth Contemplation, because it is the fourth from the fourteenth: Whence we must necessarily inferre, that the twen­tieth is the seventh from the fourteenth.

The same thing Hippocrates confirms in many stories in his Epidemicks, as in that of Chaerion, in the wife of Philinus, and in the daughter of Euryanax, who were judged the twentieth day. But in others judged after the twentieth, there happened Crise's in the fourths and sevenths by computation from the twentieth. So Abderitana a Maid was judged the twenty fourth, Anaxion the thirty fourth.

But yet we may oppose to this tenet, that the same Hippocrates, Aphorism. 36. Sect. 4. omitting the twentieth, reckons the twenty first amongst the Decretory dayes; for, saith he, sweats are good for decumbents in feavers, which are evaporated on the third, the fifth, seventh, ninth, eleventh, fourteenth, seventeenth, and one and twen­tieth dayes. The same he confirms in 1 Epid. in the book of Decretory dayes, in which he sets down the twenty first, omitting the twentyeth.

To unravel this difficulty we must answer, That the Crise's contingent in the third week, most frequently take up part in the twentieth and twenty first, so that something Hippocrates might well referre the Crisis to the twenty first. Yet it were more rational to call that the Critical day, in which the Crisis begins, then that in which it ends.

The indicative dayes, which are called contemplable and Messengers, are those which denuntiate the drawing near of the Crisis on the septenaries: and they are in number three, the fourth, the eleventh, and the fourteenth.

They are called Contemplable because by the Contemplation of them we fore­see the approach of a Crisis, and for this cause they are therefore called messengers, and more frequently indicative, because they shew and foretell the day designed for the coming of the Crisis; and that by the signs of concoction, appearing chiefly in the Urine: whence Hippocrates in his Prognosticks and Aphorisms averres, [Page 94]That Urine issuing the fourth day which hath white hypostasis smooth and equal do Prognostick a solution of the disease on the seventh day. But of the principal dayes every one hath its index: viz. the fourth is the index of the seventh, the eleventh of the fourteenth, the seventeenth of the twentieth. But those days are also reckoned among the Critical, as not being simply indicative, but because in them Crise's do not seldome happen, though less perfect ones.

Of these therefore the fourth day is the first, which primarily, by it self and of its own nature is the index of the seventh, as Galen hath diligently observed, chap. 11. book 2. of the decretory dayes, where he instructeth us that that Crisis, appears the fourth day by its antecedent signs of concoction, which without the objection of an impediment will happen the seaventh day. For many things may stop the motion of nature not in the seventh alone, but in every Critical day, viz. either as to the sick person himself, or the Physician, the attendants, who are incident to many errors: So that if on the seventh day the Physician prescribe a purgative, if the sick person, or the attendants be disobedient, and pervert the right use both of re­medies, and not natural things. But the fourth day is to be placed among the decretories, for it discovers diseases peracute to extremity, as Hippocrates witnesseth in his prognostickes, for, saith he, The most gentle Feavers, and those that are confirmed by the securest signs, end the fourth day or sooner; but the most malignant, and those which are attended by dreadful symptomes, kill the fourth day or sooner. So in his Epidemicks, Pericles on the fourth day with the breaking forth of an universal sweat, died by a most acute Feaver. Calvus Lariseus, had a pain in his right thigh, on the fourth days he dyed very suddenly and acutely. Yet these Crise's are very rare, which happen on the fourth day, for they more frequently fall out on the third or fifth, because the exacerbations of acute diseases are caused on odde dayes. But on the same dayes the diseases, from whence these exacerbations proceed, are discovered, as Hippocrates taught in Epid. and hence Galen averres, that he observed but onely once a Crisis on the fourth day, but Archigenes twice.

The second of the Indicatives is the Eleventh, which yet doth not so perfectly demonstrate the fourteenth, as the fourth doth the seventh. For as the strength of the dayes perfectly judging is by degrees diminished; so is the vertue of the indicatives also, whereas the speedier the Crises arrive to perfection, they shew the greater predominancy of nature over the morbifick cause, and by how much the longer they are protracted, they shew a greater insufficiency, or at least obstinacy of the matter, and therefore judgment cannot be so infallibly; and orderly passed on them; but the eleventh day doth not only act an index, but a judge; but not so perfectly, and frequently, as the truely Critical: and many examples are pre­sented to us by Hippocrates in his Epidemicks, of those, which have been judged the eleventh day, and Galen chap. 7. book 1. of decretory dayes, relates that one autumn, he observed that all were judged the eleventh day.

The third of the Indicatives is the seventeenth, which doth not so surely fore­shew, as the fourth, and eleventh, but judges much more powerfully, and is by Galen and other Authors reckoned among the more strong Criticals. Yet Archigenes and others, which number the dayes whole, and so the one and twentieth, not the twentieth, make it a true Critical day, and admit the eighteenth for an index, not the seventeenth, whom Galen encounters with a large refutation, 2. of decretory days, chap. 4.

The intervening dayes, which are also called leap-dayes, irrepent, or provocatory days, which are annumerated to the principals, and fal between the indicatives, endeavouring imperfect Crises, are the third, fifth, ninth, thirteenth, and nineteenth dayes.

They are called Provocatory, because they sometimes tempt nature to excretion, whence a Crisis happens some times in them, but an imperfect one, because it proceeds from the unseasonable and inconvenient irritation of nature. Every week hath its intercident dayes. For the first hath two, the third and the fifth; the second hath also two, the ninth and the thirteenth; But the third hath but one, viz. the nineteenth. But these dayes are in some manner Critical, because odde. And acute diseases are heightened to an exacerbation in odde dayes, and in those exacerbations Crises usually happen, because then nature is provoked to excretion. Yet these Crises which are caused by irritation are imperfect, as is before shewn.

But the other dayes which are neither principal, nor indicative, nor intercident, are called vacant and Medicinal dayes, and they are, the sixth, the eighth, the tenth, the twelfth, the sixteenth, and the eighteenth.

They are termed Vacant, because they neither judge, nor discover, nor provoke, nor any are in manner Critical: and if a crisis happens in them, it is bad. But they are called Medicinal, because in them all kinds of Physick, and so purgatives may be with safety administred, which Hippocrates teacheth in a clause worthy our ob­servation, in his fourth of diseases. Whosoever, saith he, being aggrieved by a con­tinual Feaver, use a cathartick on the even dayes, are never purged enough. But they who use a purgative on the odde dayes, are overmuch purged, and many have thereupon dyed. They may also be in some sort called decretory, not simply, but with adjection, that they are bad decretories, for they are never nuntio's of health, but discover badly, treacherously and dangerously: because the Crisis happening in those dayes, proceed simply from the malignity of the disease, not from the con­quest, or at least the irritation of nature, as happens in provocatories. The most malignant of these is the sixth, which Galen names a Tyrant, purely contrary to the seventh, by him named King. Therefore what crises soever fall on the sixth day are to be deemed most dangerous. An emanation of sweat on the sixth day, is very bad, as Hippocrates in Coac. and in his Aphorismes, the Jaundies is the sixth day deadly. But in the Epidemicks there are found many histories to this purpose, as of the Wife of Dromeada, Hermocrates, Philiscus, and many others, who were unhappy in the contingencies of crises on the sixth day. But it may be objected, out of Sect. 3. book 3. of Epidem. That Larissaea a Maid was judged to health on the sixth day. We Answer with Galen, that this causally is very rare, and beyond the custome of nature, for this crisis happened neither on a Critical day, nor were there any pre­cedent symptomes of concoction, as before was mentioned. But the cause of this healthy crisis is to be ascribed to the rare, and extraordinary strugling of nature, which endeavoured a triple evacuation in this Maid, viz. by the monthly purgations, by large flux of blood, and a torrent of sweat. The same judgement will hold of the rest even dayes to the twentieth. Although some Neotericks haue fansyed, that sanguin diseases are judged on the even dayes, because they are moved on the same; yet this is seldome seene, both for that in acute feavers, which are caused by blood, the blood doth easily degenerate into choler, or at least the putredinous part of it, or for that crises do not simply follow exacerbations, but much rather a superior cause, which shall be more largely declared, in the chap. of causes.

The Critical dayes are also numbred from the twentieth to the fortieth by septenaries, the twenty seventh, the thirty fourth, and the fortieth. From the fortieth to the hundred and twentieth by vicenaries, the sixtieth, eightieth, hundreth, hundred and twentieth, but after this the strength of the Critical dayes is spent, and then Crises are said to happen by moneths and years.

The chief, and more ordinary Critical dayes are those, which usually happen in [Page 96]acute diseases; But these acute diseases if they begin with violence are judged the fourteenth day, or sooner, but if they begin not to move swiftly, and vehemently, before the end of the first week, they are extended to the twentieth, which by this means terminates acute diseases. But those diseases which reach beyond the twentieth, are called acute by decidence, and in these Crises happen, but not fre­quently, and so they are numbred not as before by quaternaries, but by septena­ries to the fortieth, in which their strength is decayed, and the dayes are numbred by vicenaries only to the hundred and twentieth, in which also Hippocrates relates contin gencies of both healthy, and deadly Crises, 3. Epid. Sect. 3. Where we read Heropytus was perfectly, and healthfully judged on the hundred and twentieth day. Pacius in Thasis, died on the hundred and twentieth. Beyond that time the vertue of Critical dayes reacheth not, but afterwards the Crises, or rather the changes of the body happen in moneths, or years, as Hippocrates witnesseth, Aph. 18. Sect. 3. Many diseases, saith he, in children are judged, some in forty dayes, some in seven Moneths, some in seven Years, some upon their arrival to puberty.

The Computation of Critical dayes must be made from that hour, in which the sick person perceives a manifest lesion of his actions.

We cannot compute the Critical dayes, unless we certainly state the beginning of the whole disease, which must be deduced from the very hour in which the person sicken'd, for from that to the like hour of the day following, is reckon'd the first day, and the other consequently. But it is very difficult to state this hour, and many errors are often committed in it; whereas vulgar Physicians compute the beginning of the disease from the hour of taking bed, which may indeed hit right in delicate and effeminate men who upon the lightest touch of pain, presently keep their bed, but in men more strong and accustomed to labour, it is very falli­ble, whereas they by the assuefaction bear the disease, but now creeping on, nor yet troublesome, for many dayes; nor retain to their bed, till they are supplanted by the oppressive violence of the disease. Therefore the true computation must be instituted from that very hour, in which we perceive a sensible lesion of actions in the party diseased, viz. by which, he could not dine or sup, or according to his custome walke, or perform other usual offices: in short from that time in which he began to be feverish, if it be a primary, not a symptomatical feaver. But because a feaver is seldome known by the sick person, or his assistants, therefore the Physician by the relation of symptomes, and their first invasion easily deduceth the feaver it self from the beginning. But there is one true sign often occurring in the begin­ning of a feaver, viz. that acute diseases do often invade us with coldness and shak­ing. If therefore the sick person relate to the Physician that in the beginning of his sickness he perceived a chilness and trembling such an hour, that hour will be truely the beginning of the disease, from which the Critical dayes are to be computed.

In a Woman in labour, troubled with an acute feaver, if the birth be natural, the computation of the Critical dayes must be from the feaver, not from the birth; but if the birth be preternatural, the computation is to be made from the birth, not from the Feaver.

This Theoreme includes a very difficult question, and much intricate, as being opposed by no less authority then of Hippocrates himself, and fortified on both parts with very sinewy difficulties of reason. Hippocrates 3. Progn. Aph. 12. saith, In like manner judgment is passed in Women from the birth. And Galen in his comment on that place, confirms the opinion by these words: Let the beginning of reckoning be made, not from that day in which they were feaverish, but from that in which they brought forth; in some therefore they begin about the second, or third day after parturition, from [Page 97]which many number the future judgement: but erroniously, for the numeration of dayes is to be instituted, from that in which they brought forth. Which precept Hippo­crates hath also brought into his practice, 3. Epid. Sect. 2. Aegr. 10, 11, 12. and Sect. 3. of the same book Aegr. 14. In which place he tells us stories of many women in parturition troubled with an acute disease, in whom the days were computed from the very day of birth. This may be reestablished by a very pregnan treason; For it seems the beginning of the disease is to be contemporary with the first motion of the humor: But the humor begins to be moved in the day of bringing forth, for then begins nature to struggle, and then the humors are agitated, therefore from this agitation of humors the computation must be made. But on the contrary the same Hippocrates 1. Epid. Aegr. 4. In the Wife of Philinus, which on the four­teenth day after delivery, was taken sick of a feaver, reckons the dayes from the day of the feaver, not of the birth. So Aegr. 5. following. In the Wife of Epi­crates, which begun to be feaverish the second day after parturition, he institutes his computation from the feaver, not from parturition. As also Aegr. 11. of the same book in the Wife of Dromeada, which on the second day after delivery, was taken with a Cold, and acute Feaver, he makes the same computation from the day of the feaver, not of delivery, This opinion also is compared with strong fortifica­tions of reason. For if the computation ought in any reason to be made from the day of delivery, it would be chiefly this, because of the motion of the mat­ter in parturition: but this motion is not a sufficient cause: for though the matter be never so much moved occasionally before the feaver; yet nevertheless the computation begins from the feaver it self, not from the motion. So in a violent exercitation of the body, causing a feaver, the computation must not be deduced from the exercitation, in which the commotion of humors was made, but only from the subsequent feaver. This controversy is determined in the proposed Theoreme. For Birth is natural or preternatural. And these are differenced by the gravity and levity of symptomes, and principally by expurgation, which in natu­ral birth proceeds in due order: in preternatural is suppressed. If therefore the birth be natural, a woman within the time of expurgation cannot, unless by reason of some procatarctick cause, be taken with a feaver, as being duly purged from all ex­crements. But if the birth be preternatural, it is evident that it invests it self in the nature of the disease, offending very many operations. And so, the feaver suc­ceeding this morbous birth, is deemed to depend upon the birth it self, and so fals under the notion of a symptomatical feaver; and the computation of the dayes which ought to be made from the original of the disease, must be made from the morbous birth. This Hipp. observed in his Aegr. above propounded: for the Women there mentioned Hist. 10.11. & 12. Sect. 2. book 3. Epid. had a preternatural birth, for the two first, were abortive; but the third was delivered with much pain. As also she mentioned in hist. 14. Sect. 3. brought forth with great difficulty, and without much purgation. Therefore in these four Hippocrates makes his computation from the day of birth, but in the others related in hist. 4.5. & 11. book 2. the birth was natural; for the Wife of Philinus brought forth a Female, with purgation according to nature, passing thorough the rest with ease. The Wife of Epicrates was delivered of a Daughter, and all other things did orderly proceed. The Wife of Dromeada brought forth a Daughter also, with all other things according to order. Therefore Hippocrates institutes his computation in them from the day of the feaver, not of the birth. But against this decision of the controversy we have another in arms, viz. Amatus Lusitanus, an Author otherwise very grave in his Schol. curat. 34. Cent. 1. Truly, saith he, this answer of Hipp. is not satisfactory to the mind and of no moment; and [Page 98]this he endeavours to demonstrate out of Hist. 2. Sect. 3. Book 3. Epid. which is con­cerning a woman in Thasus, which having brought forth a Daughter without pur­gation, was the third day taken with an acute dreadful feaver; and Amatus is of opinion, that in her, computation was made from the day of the feaver, whereas it is not evident that the birth was preternatural, though without purgation. But that this computation was made from the day of the feaver, he collects from the following words of Hippocrates, which are contained in the History: But after she had been shaken with cold, continual feavers, &c. That from this (saith he) the Reader might understand the computation to be made from the third day after birth. But by this good mans leave we must tell him that his interpretation of Hippocra­tes is bad, out of whose words nothing can be gathered but this, that from the third day of delivery a continual feaver followed, and the symptomes the conco­mitants thereof. And if we traverse the whole History, it will evidently appear that computation was made from the day of the birth, not of the feaver, as Vale­sius, and Mercurialis, learned Interpreters of the Epidemicks, confidently assert. And so the proposed distinction containing the division of the question, will be agreeable to the mind of Hippocrates. But there intervenes yet one scruple, viz. Why Hippocrates 3 Progn. absolutely proposing as it were a general rule, teacheth simply to compute from the day of birth? We must answer, That Hippocrates in his Books of Epid. observed various experiments, and many cases, as they hap­pened, from which he afterwards composed rules and canons, contained in his Prognosticks and Aphorisms, as Galen informs, Book 1. of Decretory dayes, chap. 3. And the Canons are drawn from the most frequent contingencies; but it is usual, that a feaver immediately succeeding upon parturition, depends upon the error of the birth, therefore for the most part computation is to be made from the birth. But it is seldome found, that when the birth is natural, a feaver should arise, which at that time cannot proceed from any thing but a procatarctick and external cause.

In Head wounds, and any other, the computation of the Critical dayes must be made from the day of the wound, not of the feaver.

The same reason holds in a wound as in preternatural birth: for the feaver suc­ceeding it is symptomatical, but the wound is the primary disease, from which the number of critical dayes must be deduced.

In relapses, the computation of the critical dayes must be instituted, from the beginning of the disease, not the relapse.

Recidivation is caused by the reliques of the precedent disease, which were not wholly evacuated, and therefore is taken for the same disease, the matter be­ing the same; in which indeed there happens a remission of the feaver between the root of it and the relapse, but not a true intermission, as appears by the symptoms observed by Hippocrates, when he saith, If any thing of that which is effused, be left within, it inclines to relapse, thirst left within, exsiccation of the mouth, and insuavity, by the same reason as all the rest are signes of the imperfect solution of a disease. There­fore because he that is surprised with a relapse, is not yet fully freed from those accidents, the computation must be one, for that the solution of the former affecti­on was not total, but partial only. So Hipp. in Epid. perpetually numbers the days from the precedent disease, never from the relapse, as appears in the Histories of Hermocrates, Anaxion, Herophon, Cleanactis Wife to Epicrates, and others.

CHAP. VI. Of the causes of a Crisis, and Critical dayes.

A Crisis is a kind of a compound, comprehending Conturbation, Evacu­ation, and sudden mutation to health.

Conturbation is a plenty of critical symptomes, arising from the agitation of morbisick matter. But this agitation proceeds, either from an ex­ternal cause, such as of the Heavens, and the motions and influences of the stars: or from an internal, as from nature her self.

HOw the influences of the Stars effect critical motions, shall be after explained. But now nature in a critical conturbation agitates the morbifick humors because they being separated from the laudable and gentle matter: provoke nature more, which upon this irritation is excited to expulsion, for though those humors be con­cocted, yet they are not wholly reduced to gentleness; and therefore by molesting nature with their acrimony and some malignant quality, they cause her to ease her self of this trouble by excretionr.

The cause of Evacuation is the expulsive faculty, which excited either by the copiousness or the quality of the matter, critically expels all molestations.

The expulsive faculty is one of those, which are termed natural subservient, performing its duty by the help of native heat, and spirits, as also by the fibres implanted in every part.

But why Crisis or critical evacuation happens in the septenary and quaternary dayes, rather then at other times, depends upon the motion of the Moon as its principal cause.

The cause of a Crisis, and the cause of critical dayes are to be distinguished, as things differing in the whole latitude of the genus. For the cause of a Crisis is the expulsive faculty, thrusting out that which is troublesome. But when we enquire after the causes of critical dayes, we observe not what expels the vitious humors out of the body, but why the expulsive faculty doth not use indifferently all, but some solemne dayes, on which it expels these troublesome things more frequently, and easily: but this depends upon the motion of the Moon effecting these motions by her various aspects.

The Moon is very predominant over these inferiour bodies, especially over humid ones, causing in them notable mutations, chiefly in conjunctions, appositions and quadratures, in which Crises usually happen.

What changes the Moon causeth by her various aspects in this inferior world, and how by this means the winds and tempests are changed, how seed thrives, how crabs and shel fish are sometimes full, sometimes empty, is well enough known to Mariners, Husbandmen, and ordinary Women. But the chief subjects of this domineering Planet are humid bodies; whence it is no cause of wonder, that it should have so much authority over the humors of our bodies, that it can move them on certain dayes, and by that excite a Crisis. This it most commonly does in its aspects, by whose Arithmetick the critical dayes are numbred: for the first aspect of the Moon is the Sextile, or left hexangle happening on the fourth day. The second, quadrate or the left tetrangle, on the seventh day. The third called the left triangle, on the eleventh. The fourth called opposite, or diametral, on the fourteenth day. The fifth, the right triangle, on the seventeenth day. The sixth, the tetrangle, or right quadrate, on the twentieth day. The seventh, the sextile or [Page 100]right hexangle, on the foure and twentieth day. The eighth in conjunction, on the seven and twentieth day. But these days are extended to some latitude, as we shall hereafter inform; it will suffice here to note, that the Aspects of the Moon and the Critical days have the same computation, which was proposed in the precedent Chap.

The Motions of Critical dayes depend not on the Aspects which the Moon hath with the Sun, but from those which she hath with the Signes of the Zodiack, and that place in hea­ven, in which it was in the beginning of the Disease.

If the Crises were moved by the appearances of the Moon with the Sun, there would be no order observable in Critical dayes, because all sick persons, whatever day they began to be sick, would on the same day be subject to a crisis; for in­stance, in the beginning of a full Moon, when she opposeth the Sun; or in new Moon, when conjunction is caused, or in the quaternions. Therefore we must think that the crises depend not on such aspects; but rather from the aspects of the Moon to that Signe, and to that place of the Zodiack, in which it was in the begin­ning of the disease, and so on the seventh day of the disease the Moon is in a qua­drate aspect to that place, and on the fourteenth in an opposite, and so of the rest.

The computation of Critical dayes is not to be instituted according to the Synodical Month, which is also called the Moneth of Conjunction, nor according to the Moneth of Apparition or Illumination, nor according to the Medicinal Moneth, but according to the Periodical Moneth, or the Moneth of Peragration.

The Synodical Moneth is that time which intervenes between two conjunctions of the Sun and Moon, consisting of twenty nine dayes and thirteen hours, and so three weeks constitute not twenty, but two and twenty dayes and three hours: therefore according to this Moneth the computation of the Critical dayes cannot be made. The Moneth of Illumination or Apparition, is the interval from the first sight of the new Moon disappearing to that day, and it is in space twenty six dayes and twelve hours; nor can computation be made according to this Moneth, because three weeks amount to onely nineteen dayes and twelve hours. The Periodical Moneth, or Moneth of Peragration, is that time in which the Moon posts thorough the whole Zodiack, and returns to the same point she left, and this is extended to twenty seven dayes and eight hours, and so three weeks will make up twenty dayes and twelve hours. This also Galen would not admit to constitute the order of Critical dayes, therefore he invented a new Moneth, which he called Medicinal, compounded of the Periodical, and the Moneth of Illumination, which two being united, make fifty three dayes and twenty hours, which account halfed makes twenty six dayes and twenty two hours, and this half constitutes Galen's Medicinal Moneth, three weeks of which make twenty dayes and foure houres: But this Moneth of Galen's, all, both Physicians and Astrologers reject and contemne as fictitious, portentous, and deviating from truth, whose reasons for brevity sake we omit, because they are vulgarly known. It will be satisfactory to inform you, that the Decretory dayes are to be taken from the true motion of the Moon, which constitutes the Moneth of Peragration, and by which the forenamed aspects are constituted. But that Moneth of Peragration as is before mentioned, consists of twenty seven dayes and eight hours; and if it be divided into foure weeks, the first will be ended by six dayes and twenty hours, the second by thirteen dayes and six­teen hours; the third by twenty dayes and twelve hours. Nor is that Periodical Moneth to be neglected, for that reason which forced Galen's invention to forge the Medicinal Moneth, but is rather the more to be accepted of, because it affords us a reason why the twentieth and one and twentieth dayes are numbred among the Critical ones. For though the twentieth more frequently judge, yet the one [Page 101]and twentieth is not wholly to be rejected. And for this cause Archigenes and Dio­cles, whom we find by the testimony of Galen himself, Book 1. of Decretory dayes, chap. 2. very exact in the operations of Art, numbred the one and twentieth among the Critical dayes. But this is the reason why both of them are Critical dayes, be­cause both of them concur to compleat the third week, whose last day borrowes twelve hours from the twentieth, and as many from the one and twentieth. But yet Crises more frequently happen on the twentieth, because upon the determination of the acute disease, Nature as weary of a longer trouble, encounters the disease in the first dawning of the Critical day, and endevours a crisis. But this beginning of the Critical day is in the middle of the twentieth, as the end thereof falls in the mid­dle or twelfth hour of the one and twentieth. It is also observable, that the motion of the Moon is sometimes slower, sometimes swifter, and according to the swiftness of it the crisis happens sooner, but according to its slow progress the crisis appears later, and therefore a certain number of hours cannot be assigned, in which the crisis may happen, but in a wide conjecture the seventh, the fourteenth, and the twentieth dayes are to be noted. As Hippocrates seemed to signifie in 6 Epid. where to the number of the dayes he hath added that preposition about, viz. about the twentieth, about the fortieth, and so forth. Besides, the crisis doth not alwayes begin and end the same day, but is sometimes extended to more dayes, and per­turbation begins on the twentieth, but the crisis ends on the one and twentieth: But the whole continuance of time in perturbation, conflict, and excretion, is usually termed the time of the crisis.

Besides the principal cause, which is the motion of the Moon, we must acknowledge two other causes of the Critical dayes less principal, viz. the motion and disposition of humors, as also the nature of the sick party.

Although the virtue of the Moon be most available in constituting of Critical dayes, yet by it self it is insufficient, otherwise in all sick persons the same Crises would happen in the same number of dayes; But the thing runs otherwise, where­as some are subject to a Crisis on the seventh, some on the fourteenth, some on other dayes, to some good, to some bad. There are therefore other causes to which this diversity is to be attributed. For first the motion, and disposition of humors is the cause that a Crisis sometimes falls out sooner, sometimes later, some­times also on the intercident or indicative dayes; for the humors upon concoction performed sooner, or later, and upon their acquisition of a favourable or malignant quality, sooner, or later excite nature: As also, if they are moved on this or that day from whence arise exacerbations of feavers, in which most usually Crises hap­pen, as Hipp. in 1. Epid. Acute diseases, saith he, are judged on the day of their exacerba­tion. Lastly, The nature of the sick body, which as before is said, is the princi­pall cause of the whole Crisis, or Critical excretion, and is also the less principal cause of the critical dayes, for as it is strong, or infirm it concocts sooner or slower the morbifick matter, and the quickness, or slowness of the Crisis depends upon slow or quick concoction, so when the morbifick matter is not concocted on the seventh day, the Crisis is deferred to the fourteenth, or the twentieth. For the Moon moves the humors every critical day, and excites nature to excretion; but this motion is frustrate, for nature leaves excretion unattempted, unless she finds matter prepared and disposed for evacuation, except this sometimes happen by extreme irritation, by reason of the malignity of the matter, which nature somtimes, though it be yet crude, lays out the utmost of her strength to expell: but this Crisis is unhappy, because it transgresseth the ordinary laws of nature. And this is enough to be said of the causes of Crises and critical dayes.

The First CHAPTER. Of the Nature of the Morbifick Cause.
That is the Cause of a Disease, which any way conduceth to it.

THis definition or rather explication of the morbifick cause is most general, which could not be any other, to comprize all the causes, considered in Medicine: for all those things which conferre any thing whatsoever to the generation of the disease, either by themselves, or by accident, mediately, or immediately are called by their name of Causes; as also all those things which are advantagious to the Di­sease either by conservation, or augmentation, or by any other means, as shall hereafter appear in the differences.

All the causes of diseases are referred to the efficient.

The Philosopher rallies all the causes of things under four heads, viz. the For­mal, Material, Efficient, and Final; to the series of which all morbifick causes are to be referred. Yet here we cannot trace the four genus's of these causes: for that first the formal cause is nothing else, but the proper essence of every thing, but we have at large explained the nature and essence of diseases before. Next there is no material cause in diseases, for disease being an accident needs no matter, out of which it should be produced, but in which it should exsist, which is nothing else, but the subject thereof, or the parts of our body: As for the final cause, though the lesion of actions may be termed as it were such, yet this is by accident, as it follows the generation of the disease, but diseases by themselves and properly have no final cause, as neither all those things which are constituted in a kind of imper­fection; therefore the efficient cause remains onely considerable in this discourse, which is here taken by the Philosopher not only for that from which the effect is first produced, but in a wider signification, as appears by our description, for all that which is in any manner conducible to the generation of the disease.

CHAP. II. Of the Differences of Causes.

The cause of a disease is either by it selfe, or by accident.

The cause by it self is when by its own proper, and implanted strength, without the intervening help of any thing else, it produceth a Disease.

But the cause by accident is, when any thing else is summoned, as auxili­ary to the production of a morbous disposition.

SO cold water sprinkled upon our body, by it self and naturally causeth a chilness; but by accident, upon the densation of the skin, and contraction of the vapors within, it heats. So Scammony, being an extreme hot Medicine, by it self over­heats the bowels; but by its powerful expurgation of choler, and hot humors, by accident it refrigerates, and cures a feaver.

And there are causes of diseases; some principal, some helping, some without which nothing could be.

The principal cause is that which either gave the first motion to the effect, or is able alone to excite it.

The helping cause is that which produceth not the effect alone, but is auxiliary to the principal.

The cause without which nothing could be, is that which neither causeth the affection it self, nor performs any thing else; but without it nothing can be transacted.

The Gout is exemplary in all these three causes: for the cold constitution of the air, and the copiousness of excrementitious humors, is the principal cause of a defluxion into the joynts; the auxiliary cause is the tenuity of the humors; but the cause without which nothing could be, is the infirmity of the joynts, and laxity of the passages.

There is also one cause of a disease remote, the other nigh.

The remote is that between which and the disease, others intercede.

The near cause is that to which the disease owes its immediate production.

The proposed differences of causes are of frequent use in the Art of Medicine, but the succeeding are most frequent, and of great validity in the explication of all diseases; therefore in them we shall act the curious Scrutinists.

The causes of diseases are some external, some internal.

The external causes are those which either outwardly applyed, or differing from the constitution of our body, usually cause diseases.

The term of external seems not very convenient, because sleep, waking, and the passions of the mind are comprehended under it, which yet seems to be contained among internal things; yet because it hath found much acceptance with Physici­ans, therefore we also reject it not, averring those causes to be external, because many of them are outwardly applyed, as, the air, meat, drink, &c. But the rest, as sleep, waking, and the passions of the mind, are so manifest, that they are gran­ted without any dispute for external positions; Celsus therefore calleth them evi­dent by a very apposite term. Others call them procatarctick, precedent, and pri­mitive, because from them the first original of diseases flows.

But of them some are necessary, some are unnecessary.

The necessary are those which do necessarily affect us, and inevitably light upon us.

Yet though they necessarily affect us, they do not necessarily introduce diseases, but they are neutrals, fluttering in an indifferency between health and disease; for by the orderly use of them health is preserved, but by the abuse, and immode­rateness of them it is destroyed.

But they are six; 1 Air, 2 Meat and drink, 3 Motion and rest, 4 Excretions and Retentions, 5 Sleeping and Waking, 6 The Passions of the mind.

They are vulgarly called the six not-natural things, because by themselves they are neither agreeable to, nor disconsonant from the nature of mans body, but are made hurtful or useful according to the mode of well or bad using them. They are peculiarly handled in that part of Medicine which treateth of Dyet, therefore we omit the discourse of them.

The unnecessary are they which happen fortuitly, and not concurring to the ordinary use of life.

All fortuite things are comprehended under these, as the strokes of swords, or stones, the bitings of wilde beasts, &c.

The internal causes are those which lurk within our body imperceptible to sense, and discoverable only by an artificial conjecture.

So the humors, spirits, excrements, flatulency, vapors, particles of the parts themselves, and whatsoever is contained in them, or agnate to them, are circled into the nature of internal morbifick causes.

But they are either antecedent or concomitant.

The antecedent cause is that which is before the concomitant, and moveth it, and by the mediation of it effects a disease.

So in continuall feavers the antecedent cause is the matter fitted for putre­faction, the concomitant, which actually putrefies: So in swellings caused by humors, the flowing humor is accounted the antecedent cause, the flux the con­comitant.

The Concomitant cause is that which immediately and by it self produceth the disease.

Examples of this are after proposed in the explication of the antecedent. But it is observable, that external causes are sometimes concomitant, as the sword, which immediately makes the wound, and therefore all the causes are not seldome divided into procatarctick, antecedent, and concomitant, omitting the considera­tion of internal and external.

The concomitant cause is again simply concomitant, or containing.

Simply concomitant is that, which if it be, the disease is; but if it be taken away, the disease remains.

So supposing the action wounding, the wound is supposed; but taking away the action, that remains.

Continent cause is that which being supposed, a disease is supposed, and being taken away that follows.

So supposing the stone, or some other matter causing obstruction, we must sup­pose obstruction, which if we take away, obstruction removes also. So taking away a sixth finger, making an excess in number, the error depending on that is ta­ken away.

Hence it appears that all diseases have not a containing cause, but some onely, but all the rest have necessarily a concomitant cause.

CHAP. III. Of the Causes of Similar Diseases.

Thus far of the Causes of Diseases in their genus, it followes that we handle them in their species.

Five causes of a hot intemperature are alleaged: 1 Motion, 2 Putridity, 3 The vicinity of an hot thing, 4 Constipation, 5 Meat and Drink over-hot; as Galen ch. 2. Book 2. of the Causes of Diseases.

CHAP. IV. Of the Causes of Organical diseases.

The natural shape of the parts is perverted either in the first generation or after it.

In the first generation, when the formative virtue is unable to fashion all the parts aright, which is caused upon three grounds. 1 By reason of the imbecility of the formative virtue. 2 By the defect in matter. 3 By an hereditary disposi­tion.

First, the parts are ill-shaped by default of the formative virtue; when a mans parents are of a very infirm nature.

Secondly, by default of the matter, viz. when it is peccant in quantity or quality.

It is peccant in quantity, when it is too copious or deficient.

It is peccant in quality, when it is too dry or moist, &c.

Thirdly, by an hereditary disposition, when a Mans parents are ill-shaped.

And so in the first generation diseases are caused in the shape.

After the first generation they are contingent, in, or after the birth.

In the birth, by preposterous commotion, or inconvenient eduction.

For instance, when an infant starting from the wombe, puts forth his foot, arm, or sides, while by his own bulk, or the narrowness of the wombe, it endevours its exit too much, or is unskilfully handled by an ignorant Midwife.

After birth the shape of the parts is deformed by many external and internal causes.

External causes mishaping a man, are when the infant being yet tender is not conveniently entertained in swathings, or is rashly crushed any other way: as also, if any member broken or dislocated, fall not into the hands of a good Artist in Chirurgery; or if they being well restored by the error of the patient distorted to a relapse; or disordered by a fall, stroke, or too much motion and agitation.

But by internal causes the shape is unfashioned, when the humors are rallied copiously in the parts, as is evident in preternatural tumors, in the face of Lepers, in the belly of hydropical men, and such like.

Astriction, obstruction and dilatation, are produced by a multitude of causes, which coarctate, obstruct or dilate the passages or cavities, which to number to a particularity is a task almost impossible.

Asperity and levity is produced by many causes internal or external.

For instance, bones wounded, broken, or eroded, loose their natural laevity; the inner part of the aspera arteria is unequal, and causeth an hoarse and inharmo­nical voyce, being drench'd with too much humor, dry, deterse, or ulcerated, which reason also will hold good in the rest. But in parts naturally rough, and rug­ged, laevity is caused by viscid and glutinous humors, adhering to the uncer­tunicles, as in a Lieuteria; so also things wounding, and eroding by accident, when a skar is induced on a cured ulcer, by which that internal superficies is more smoo­thed, and lesse fit to contain.

Magnitude is increased in the body by too much plenty of blood and fat.

Magnitude is increased in a part, either by affluxion of laudable blood, or vicious hu­mors collected by fluxion or congestion.

So in some women the caule grows very fat, by reason of the plentiful affluxion of blood, and enlarges to such a bulk, that by compression of the orifice of the wombe it induces sterility. So vicious humors cause various kinds of swellings.

Magnitude in the whole body is diminished for want of aliment.

As in a Pthisis, Marasmus, and notable leanness.

Magnitude is diminished in a part, when it doth not take in convenient aliment, or can­not dispose of it.

The number of the parts is increased in birth, or after birth. In birth by the redun­dancy of seminal matter.

As when six fingers or three testicles are generated.

After birth, by vicious matter.

As appears in warts, or a pterygium, &c.

The number is diminished in birth, by defect of matter; after birth by all those things which are able to amputate or destroy any part.

The situation of the parts is changed, either by default of them, or the parts containing them, or the ligaments connecting them.

The situation of the parts is changed by default of the parts themselves, by their over­much crassity or gravity.

So the caule or intestines being too crass, or too fat, are by their owne weight [Page 108]of overburdened to a rupture, or else they dilate the peritonaeum, and fall down into the scrotum.

The situation is changed by default of the parts containing, when they being broken or loosened cannot duely execute their office.

So when the peritonaeum is by any means broken or loosened, it cannot keep the parts in it contained in their proper station.

The situation is changed by default of the ligaments, when they are too loose or infirm; so that they cannot retain the parts to the connexed in their natural place.

So the wombe, the intestinum rectum, and other parts do usually fall by too much extension, or the weakness of their ligaments.

The connexion of the parts is destroyed by many internal and external causes.

In the joyntings peculiarly the connexion is changed by three causes: 1 By defect of an entertaining room, viz. an hollowness. 2 By defect of a bone to be entertained, 3 Of a ligament containing and making firm the articulation.

First, there is a defect in the place entering, when either the cavity receiving is too broad or superficiary, or when the ridges are taken away, or the brims hurt.

Secondly, in the bone entertained there is a defect, when it is bigger or less than is con­venient, or any other way out of shape.

Thirdly, there is a defect in the ligaments, when they are too loose or infirm.

From all these causes luxations are usually produced; to which may be added violent and innordinate motions.

CHAP. V. Of the Causes of common diseases.

THE Causes of common diseases were proposed in the recital of their differen­ces, because they are thence derived; therefore lest the repetition of them should be vain, we refer to the fifth chap. of the first Section.

CHAP. VI. Of the Causes of the Accidental differences of diseases.

THE same causes which usually concur to the production of Similar, Organical, and common diseases, are also the causes of Accidental differences, as they are fraught with various conditions, viz. if they be intense or remiss, light or obstinate, gentle or malignant, or any other way affected, they cause diseases great or small, acute or chronical, gentle or malignant, and such like.

CHAP. I. Of the Nature of Symptomes.
A Symptome is a preternatural affection following the Disease, as the effect of its cause, and not being able to subsist without it.

THIS term affection is here taken in a signification somewhat more large than in the definition of a disease; whereas not all symptomes have a permanency or position of parts in their subject, but most part of them have a positive essence in a tendency to being; for actions either whole, or not well hanging toge­ther, consist in the motion of the parts, and are perpetually in a tendency to per­fection. Excretion and retention is proper to them so long as they are in that pro­gress, if we consider them in the mood of their formality. But the simple or patible qualities are sometimes fix'd and permanent. We also alleage, that sym­tomes follow the disease, because (as we said) they are by it effected; but the effect is the attendant of its cause, whence it also appears that it is different from its cause, for that the cause of diseases precedes, but the symptome follows. But for the more clear understanding of the nature of symptomes, the succeeding Theorems are proposed.

Every symptome depends mediately or immediately on a disease.

The chief symptome is injured action, immediately depending on a disease, which is able to produce another in excretions and retentions, and that to induce a change of qualities, which yet depend upon the disease as their true cause, some mediately, some immediately, as is before mentioned.

The symptomes may arrogate to themselves the honor of causes, never of diseases.

So nutrition hurt is the cause of the consumption of the parts, and leanness: So excrements imprisoned in the body, cause feavers, obstructions, humors, and such like; and so the symptomes become the causes of diseases, but never presume to take the nature of a disease, as being unable by themselves to injure the actions. For though some diseases be called symptomatical, because they are consequents of others; as a feaver, which follows a pleurisie, or any other inflammation, which is in it self a true disease, yet in respect of the disease on which it depends it is called a symptome. Yet certain it is, that those diseases are improperly termed symptomes, because they follow other diseases as symptomes, but yet they are not the immoderate production of them, but mediate by some true symptomes (for as by humor, or vapor) which are the after-causes of diseases.

CHAP. II. Of the Differences of Symptomes.
There are three kinds of Symptomes, action-hurt, default in excrements, and quality changed.

ACtion-hurt is the chief and principal symptome, which immediately followes the disease, and from which the rest are generated and depend. Default in excretions follow the lesson of natural actions, by which the aliments are ill affe­cted, corrupted, or tainted with some evill quality; or lastly, are naturalized to a contrariety infestious to the body: But by Excretions we here understand, not onely true excrements, but also all those which preternaturally issue out of the body, as sand, the excrements of the parts themselves, &c. But quality changed follows the before-mentioned symptomes, and under it are contained all patible qualities perceptible by sense, and inherent in the body it self, or in any part thereof, as colours, smell, taste, and the like, which in their proper place shall more at large be explained.

CHAP. III. Of the Differences of Action-hurt.

The differences of Action-hurt are taken either from the differences of laesions, or from the divisions of the actions themselves.

The differences of laesions cause a triple difference of hurt-action: 1 Action abolished, 2 Dimished, 3 Depraved.

1 Action abolished is that which is impossible by any means to be restored.

AS sight in blindness, and hearing in deafness, are said to be be abolished, because they cannot by any means be exercised. Yet there is action called abolished as to the judgement of the sense, as motion and sense in an apoplexy, and in a suffo­cation of the wombe.

Action diminished, is that which is infirm, and scarce exercised, and requires more time for perfection, or never arrives to a just proportion thereof.

So the weak concoction of the ventricle, or function of any other part, imper­fectly exercised, is said to be diminished.

Depraved action is so called, either when it is corrupted, or not exercised as it ought to be.

Action is termed corrupt when it changes its object into another quality, as when the ventricle changeth the aliment into nidorous juices, as porraceous choler, or matter, wholly putrid. It is not exercised as it ought to be, in cold palpitation, hiccough, &c. because in these affections the parts are unduely agitated, or too vio­lently provoked by a preternatural object.

From the differences of action, Action hurt is threefold; 1. Animal. 2. Vital. 3. Natural.

These branch out again into as many differences as in Physiology are proposed of animal, vital, and natural actions.

The animal actions are in Phisiology divided into Sensitive, Motive and Principal. The Sensitive actions are five, Sight, Hearing, Tast, Smel and Touch. All these as before is declared are subject to abolition, deminution, and depravation. The Sight is abolished in blindness, diminished in obtusion, and dulness, depraved in hal­lucination. The Hearing is abolished in deafness, diminished in slowness of hearing, depraved in the tinckling of the ears; and thus it is easie to conjecture of the symptomes of other Senses. Motion is abolished in the palsy, diminished in stu­pidity, depraved in convulsions, trembling, cold, &c. So the principal actions, ra­tiocination and memory are abolished in a carus and apoplexy, diminished in fond­ness and lethargy, depraved in phrensy and madness.

The Vital actions consist in the Pulses, which also are frequently abolished, dimi­nished or depraved.

Lastly the natural actions, concoction, retention, attraction, and expulsion are accompanied with as many symptomes. The Concoction of the ventricle is abo­lished in inconcoction, diminished in slow concoction, and depraved in bad concoction. So we must judge of the other differences of actions, all which suffer under as many differences of laesions, of which many are not yet particularized by proper terms.

CHAP. IV. Of the Differences of Excrements.

Excrements may be peccant four wayes; 1. In Substance. 2. In Quanti­ty. 3. In Quality. 4. In the manner of Excretion.

First they are peccant in Substance, when they have a Substance quite different from that of vulgar Excrements.

AND they are said to be preternatural in the wide extension of their whole genus.

And they are twofold, either wholly aliens, or consisting of natural things.

The stone, maw-worms, &c. are mere strangers to nature. Excrements consist of natural things, when the blood, fat, a part of the flesh, or some such thing, is driven out as an excrement, which ought by all means to be retained.

Secondly, Excrements are peccant in Quantity, by reason of excesse or defect.

When either their effluxion is too copious, as in a Diarrhaea, Dysenteria, Diabete, plentifull sweat, and profuse issuing of blood; or when they are more sparingly than is convenient, or not at all evacuated, as in a constipation of the belly, sup­pression of Urine, &c.

Thirdly, the Excrements are peccant in Quality, either in the First, Second, or Third.

In the First, when they are too Hot, too Cold, too Moist, or too Dry.

In the Second, when they are thin, or thick, or soft, viscid, or spumous.

In the Third, when they have a strange colour, Smel, or Tast.

Fourthly, they are peccant in the manner of excretion, when they are not expelled in due time, or not thorough the usual parts; or when they are too soon, or too slowly evacuated.

CHAP. V. Of the Differences of changed Quality.
The Qualities of the body changed, are first, second, or third.

BUT they that may deserve the name of symptomes, must depend on some disease.

The first Qualities are heat, cold, moisture, and dryness.

The second are, Hardness, Softness, Gravity, Levity, Rarity, Density, Laevity, Asperity, and the rest.

The third are Colours, Smels, Tasts, Sounds.

CHAP. VI. Of the Causes of Symptomes in the genus.
E [...] Symptome depends upon some disease, as its proper cause.

THIS is chiefly demonstrated in hurt-action, which is the immediate effect of a disease, as appears by its definition. Besides, it is undoubtedly true, that the changed qualities do proceed from the first qualities, which constitute the tempe­rament, which when it conforms to nature, cannot produce qualities changed ac­cording to nature, which it is evident do perpetually flow from the distemper. Lastly, seeing there happens no default in the excrements, unless the concoctive, expulsive, or retentive faculties be vitiated, it is very certain that this proceeds perpetually from some disease.

But the causes of symptomes in their species, and the history of all diseases are exactly proposed in particular Pathology, chap. 7. We will here illustrate onely by some examples, for the better knowledge.

CHAP. VII. Of the Causes of Injured actions.
The animal actions are usually hurt by various differences of distempers, organical diseases, and solutions of the continuum.

SO by the cold and moist distemper of the brain in excesse the animall actions are abolished; as appears in folly and forgetfulness, and by a more remiss distem­per they are diminished, as in fatuity and stupidity, as also they are depraved by an hot distemper, sometimes simple, sometimes in conjunction with siccity, as in a phrensie and madness. Those actions are also sometimes offended by organical diseases, as by obstructions and various tumors, and by solutions of the continuum, as by notable wounds in the head.

The vital actions consisting in the palsies are abolished, depraved, or diminished by an hot and cold distemper principally by obstruction and solution of the continuum, according to the various intension or remission of causes.

So in feavers the pulse is depraved, abolished in a syncope, and diminished in a lipothymy.

The private natural actions are hurt only by similar diseases, but the official by organical also.

The private natural actions related to nutrition, viz. the attractive, retentive, and expulsive, are perfected by the temper onely, therefore distemper onely can hurt them; but the official want the various conformation of those parts, by which they are exercised; they therefore are hurt by organical diseases also. So the action of the ventricle, liver, or any other instrument, is sometimes perverted by an Erysipelas, a Phlegmon, and other preternatural tumors; and hence the concoction is depraved or diminished. So also official attraction is hurt, when by a carnous swelling, or any other tumor arising in the throat, the way is block'd up against food, or else the attraction of it to the ventricle is very difficult. Retention like­wise is hindred by the same causes, as also by the copiousness of flatulency. And lastly, expulsion is hindred by the narrowness and obstruction of the passages, or also when it is too much provoked and accelerated by dilatation or vellication of the part.

CHAP. VIII. Of the Causes of Symptomes which are in Excrements.

The errors in Excrements depend perpetually upon diseases, but most usu­ally by the mediation of the detriments of actions: In this manner:

Too great a quantity of excrement depends either upon the weak retentive or expulsive faculty (of the part by which excretion is made) pro­voked by some vicious quality, or exceeding quantity of humor.

SO a Diarrhaea is caused by sharp and bilious humors, as also by the overflowing of some humor.

A vacuation also of the excrements too plentiful, is caused by defect in the part con­taining, by reason of which it is disabled to contain.

This happens when the orifices of the vessels are open or eroded by an internal or external cause, or onely debilitated, as appears in excretion of blood, caused by the anastomosis, diabrosis, or diapeidisis of the veins.

The quantity of excrements is diminished, either when they are sparingly generated, or when the retentive faculty is too strong, the expulsive too weak, or when the passages are narrow and obstructed.

The excrements are sparingly generated either by paucity, crassity or dryness of aliments; or by contrary vacuations, which do usually hinder the customary ones, or by too much reso­lution of the whole body.

The reason of other causes is obvious.

CHAP. IX. Of the Causes of changed quality.

The Symptomes which consist in the first qualities, are caused by the di­stemper of neighbouring or sympathizing parts, as is said.

But those which are related to the second qualities, depend upon the va­rious vitiosity of humors, or distemper of the parts.

SO hardness is produced by dryness, tension, and congelation; softness by hu­midity, and so forth.

Lastly, as to the third qualities these are the causes.

Colour is changed in the part, either by distemper, or by some humor lodged under its superficies.

So by a hot distemper the parts are red, by a cold one pale; so Choler diffused thorough the body causeth the yellow colour of men jaundised.

Vitiated smels arise from the putridity of the humors, or of the parts: Strange tasts by the excrements touching upon the tongue: Preternatural sounds, by flatulency inclosed in some part, according to the various agitation thereof, the narrowness or largeness of the parts, and strength or weakness of the elevating heat.

These seem to be fitly referred to the qualities of excrements, which yet are so distinguished, that those qualities which are referred to this kind of simple affe­ction, ought to be in and depend upon the parts themselves; but those which are referred to the kinds of excretions, ought to be in the excrements as their proper subjects, and to depend upon them alone, as their quality, quantity, and sub­stance.

CHAP. I. Of the nature and definition of a Signe.
A Signe is by Physicians defined, That which being obvious to the senses, signifies something lurking in ambush within the veil of our body.

IN which definition it is observable, that the name of Signe is used here in a wider sense than we find it in Aristotle. For he instructs us to call those only Signes which are derived from effects. But we in this notion comprehend all those things which cannot give us any intelligence, how affairs are transacted in the little world of our body; which Signes are to be circled into a certain genus, or to randezvouz at the general fountain-head of Signes, after we have in short delivered some com­mon differences of them.

CHAP. II. Of the Differences of Signes.
All Medicinal Signes are by Galen (in his Ars Parva) divided into healthy, unhealthy, and neutral.

ON healthy Signes we shall not long insist, because a state of salubrity is easily known by the good temper of the body, the due conformation and union of the parts, and by the result thereof, the integrity of all actions; unhealthy Signes also are clear enough by the contrariety. But a neutrality of disposition, like a medium interceding between salubrity and insalubrity, will easily be evident upon knowledge of the extremes.

But we must chiefly apply this discourse to unhealthy Signes.

And they are divided into Pathognomonical, viz. signifying passion, or conventional and concomitants.

The Pathognomonical, or those that signifie passion, are they which perpetually associate themselves with a disease, entring with it, und departing with it, being diminished or in­creased according to the magnitude of the disease, and follow the proper essence of the disease.

So in the Pleurisie, a pungitive pain of the side, difficulty of spiration, a rough bloody spittle, and an assiduous feaver, are called Pathognomonical signes.

The Conventional or concomitants are those which do not necessarily cohere to diseases, nor are signes of their essence, but of other accidental contingencies, as the magnitude, man­ner, or event of diseases.

And in this respect they are threefold: Some discovering coction and crudity; some health and death; some lastly, a crisis and solution of the disease.

But these signes of a disease do appear for the most part not from, but soon after the beginning of the disease. And in this respect they are called [...], that is, after­appearances; or also [...], that is, after-productions; though Authors do not seldome distinguish these two terms.

Again, some of the Signes do inform us of the present state of the body, called Dia­gnostick or Demonstrative; others presage the future, and are called Prognostick; others lastly discover things past, and are called Anamnestick or Commemorative.

But because the state past is recalled to memory, either for the better knowledge of present dispositions, or that we may be forearmed to grapple with their future events, therefore it is fit that the Commemorative signes should be comprehended under the Diagnostick and Prognostick.

CHAP. III. Of the General Originals of signes, from whence they are all derived.

THat we may draw forth all Medical signs by the clue of an easy method, we must lay down some general heads, to which all the signs of any thing proposed may be summoned in, and from whence they may again be artificially deduced.

Whereas therefore the essence and nature of every thing being any way enqui­red into, discovers to us, not onely what the thing is in it self, but many other things also belonging to it, the first genus of signes shall be taken from the na­ture of the thing in which we act. Next, seeing there are two pathes which guide us to the knowledge of any thing, one by somewhat preceding, that is the cause, and the other by somewhat succeeding, and that is the effect, it will be neces­sary that we propose two other genus of signs, one derived from the causes; the other from the effects.

There are then three general heads of signs, viz. The Essence, Causes, and Effects.

Essence here is stretched to a large and Medical sense, comprehending not on­ly the form of the thing it self, but also the genus, differences, parts, and proprie­ties whether essentiall or accidental.

Under the term of Causes are touched all those kinds of Causes, which are in Physick considerable.

The term effects includes a variety, conformable to the variety of causes.

All which heads of signs shall be by parcells anatomized in the particular inquiry into signs, as their use shall require.

But we must here observe, First, that signs cannot be deduced from all the heads, to instruct us in every particular thing. For the essence of a thing doth not seldome involve it self in a mantle of obscurity, and lies imperceptible to our ap­prehensions: and the causes sometimes afford us no exact indication, other times the effects are confused. But by the proposed heads of signes, some footsteps alwayes discoverable, by which if we track the thing, Medicine will according to her ability evidently demonstrate it: so that sometimes we derive necessary signs from the effects alone, sometimes from the causes, sometimes from the essence, some­times from two together, and lastly, sometimes from all, which exercitation it self will easily discover.

Observe, Secondly, That most commonly we descry more and more infallible signs from the effects, then from the two other heads.

Observe Thirdly, That of the proposed signs as to indication, some are of more, some of lesse efficacy, but yet by rallying up all, we draw a conclusive demonstra­tion of the thing which we enquire after.

Observe Fourthly, That we must perfectly understand the nature, causes, and effects of all those things which are in our body, or contingent to it, that we may not erre in deducing signs from the proposed head. And we must be so well fur­nished with the precepts of Physiology and Pathology, that we may not here be destitute to shew them as often as occasion of use shall require. Otherwise these Semeiotical instructions, though they be laboured out to a prolixity, wil all be but as waste paper.

The First CHAPTER. Of the signs of bilious Humor predominant in the whole body.

THE knowledge of the temperament and humor predominant in the whole body is necessary for the understanding the species of the affection, and the pro­ductive cause thereof. Therefore before we discourse of them, we must first propose the signs of humor predominant in the body, beginning with Choler.

But it is first observable, that there are only two heads, from which we take the signs of humors, viz. the causes, and effects, for the essence in this case gives no light.

That therefore we may lance the skulls of these heads and see what they contain, we must orderly run thorough their genus, and species: at least all those, which may be usefull in directing us to the knowledg of humors; which that they might not be burdensome to memory are digested into the following Tables.

To this referre the Table noted with the letter A.

By the observation of this order, we shall descry Choler predominant in the bo­dy by the indication of

CHAP. II. Of the Signs of pituitous humor predominant in the body.

Flegm predominant in the body is discovered by

CHAP. III. Of the signs of Blood predominant in the body.

The blood predominant in the body is evident by

CHAP. IV. Of the signs of Melancholy predominant in the body.

THE redundancy of Melancholick humor in the body, is demonstrated by the following signs.

CHAP. V. Of the signs of the Affected part.

HAving duly enquired into the natural, we come now to search out the preternatural dis­position of the body. First then we will make a diligent inspection, for the better discovery of the signs of the part affected: Next the species of the affection possessing that part, and lastly the causes on which it depends. The signs of the part affected may be derived from three heads, the Essence, the Causes, and the Effects; a Catalogue of which is proposed in the Table marked with the letter, B.

Therefore according to that Series the affected part is discovered by.

The essence. First quality. By the Temper of the part; for if we perceive it hot, moist, or dry in excesse, we shall judge it to be preternaturally affected.

Second. By hardness and softness, if for instance, in Hypochondriacks we per­ceive hardness and retinency, we shall judge the parts subjected, the liver, or milt to be obstructed, or inflamed: so too much softness in any part is a sign that the part is affected with some tumid distemper.

Magnitude increased. A preternatural swelling, whether external, perceptible to the sight, or internal, sensible to the touch, such as the tumors of the ventricle, liver, milt, bladder, &c.

Diminished. A great consumption and atrophy of the parts.

Situation. The situation of the part, which in this case is very considerable; for if we know by anatomical inspection, what place is proper to every part in our bo­dy, we shall easily conjecture by the humor, distemper, or some other sensible af­fection possessing that place, that that part is diseased.

Figure. The figure mutually distinguisheth the parts situated in the same place, so a tumor in the right Hypochondrium shaped like the Moon, shews that the bun­chey part of the liver is affected; but being of a long figure, and more external, it evidenceth to us, that the straight muscles of the abdomen are affected.

CHAP. VI. Of the signes of a part primarily diseased, or by consent.

IN all preternatural dispositions it happens for the most part that they con­fine not themselves to the narrow limits of one part, but overspread many, be­cause that which is at first affected, infects by sympathy those parts that have any commerce with it; where a Physician must be very accurate in distinguishing sympathetical from idiopathetical affections. For the better performance of this, we must derive the signes from the mentioned heads, of which some give occasion onely of a slight conjecture, but some of better assurance; but our united collection of all together is infallible.

The heads therefore of these signes may be taken out of the following table mar­ked with the letter C.

• The signes shewing a part to be primarily, or by consent affected, are drawn either from—
  • The Essence to which is re­ferred—
    • The temper in the qualities,
      • First,
        • heat.
        • cold.
        • moisture.
        • driness.
      • Second,
        • hardness.
        • softness.
        • thinness.
        • thickness.
    • Vicinity.
    • Kinde.
    • Office.
    • Connexion.
  • The Causes, which are either
    • Helpful.
    • Hurtful.
  • The Effects or symptomes, in which is considered
    • Magnitude.
    • Time.
    • Order.
    • Duration.

The linkes of this chain of signes will be unlocked by the following theorems il­lustrated with examples.

CHAP. VII. Of the signes of the Species of a disease.

THe signes discovering the species of affections, are almost of like learning with the signes of the part affected: but for clearer instruction sake, we will handle them severally, to avoid confusion in that Treatise.

These signes therefore may be taken from three heads, viz. from the Essence of the disease it self, from the causes producing it, and the effects thereof, or the symptomes flowing from it.

All which are orderly set forth in the following Table.

To this the Table noted with the Letter D is related.

But the series of them is shortly demonstrated in the following theorems.

CHAP. VIII. Of the signes of a great, and a small disease.

A Physician who undertakes the cures of diseases, is not sufficiently furnished for it by the bare knowledge of their essential differences by their proper signes; for the accidental differences also are to be diligently inquired after, that we may pass a certain judgement of them. We will therefore propose signes of the chiefest of them; viz. of those which are of near necessity to the practise of the Art; in respect of which every disease is called great or small, gentle or malignant, acute or slow, and so forth. That disease is termed great, which is very intense, and oppres­seth our body with much violence. The signes of which are taken from the three heads aforesaid; for we judge that disease great, which being great in its Essence, was produced by great and intense causes, and hath great and vehement sym­ptomes; all which for clearer instruction are in order to be handled, as is described in the following Table noted with the Letter E.

• The signes of a great or small disease are taken either from—
  • The Essence.
  • The causes
    • Efficient
      • External.
      • Internal.
      • Helpfull and hurtful.
    • Material or subject.
  • Effects or symptomes, which are either—
    • Actions
      • Animal.
      • Vital.
      • Natural.
    • Excrements.
    • Qualities changed.

That we may therefore in proposing the signes of a great disease, conform to this Table, we shall institute the following theorems.

CHAP. IX. Of the signes of a gentle, and malignant disease.

WE term those malignant diseases, which are attended by some malignant and venomous quality; and their signes may be derived from the same heads.

All which shall be in the following Table mark't with the Letter F orderly proposed.

• The signes shewing the benignity or the malignity of a di­sease are drawn from either—
  • The Essence.
  • The Causes, which are either
    • Mate­rial
      • Out of which
        • Aliments.
        • Medicaments.
      • In which
        • The disposition of the parts.
    • Efficient
      • External
        • Necessary. [Aire.
        • Not-necessary. [Venery.
        • Fortuit. [Wounds.
      • Internal
        • Bloud.
        • Flegme.
        • Divers species of choler.
      • Helpful and hurtful.
  • Effects, which are either
    • Actions
      • Animal.
      • Vital.
      • Natural.
    • Excrements ejected by
      • Vomit.
      • The belly.
      • Urine.
      • Habit.
    • Qualities changed, and proper accidents.

Therefore to follow the series of this Table, we propose the succeeding Theorems.

CHAP. X. Of the Signes of an acute, and Chronical disease.

DIseases of short continuance and swift motion, which also have magnitude ac­companying brevity, are called acute and vehement, to which the Physicians commonly oppose Chronical, though they stand not in diametral contrariety to them; for Chronical or long diseases are so called, onely for that they are of con­tinuance, though sometimes also they are great; such as the palsy, the Dropsie, and the like; to which those are truly and properly opposed, which are termed short simply, as an Ephemeral Feaver.

The signes therfore of acute diseases shall be drawn from the precedent heads, ac­cording to the order of the following Table mark't with the Letter G.

G. The signes shewing an acute, or Chro­nical disease, are taken either from

• The Essence, or species of the disease.
• The internal causes, or humours producing the disease.
• The Effects or symptomes, which are either—
  • Actions
    • Animal.
    • Vital.
    • Natural.
  • Excrements ejected by
    • The Belly.
    • The Bladder.
  • Qualities changed.

But the series of this Table will more evidently appear by the following Theorems.

CHAP. XI. Of the signes of morbifick causes; and first, Of the signes of preternatural choler.

DIseases are most generally the spawn of various humours unconformable to nature: but those humours do usually breed diseases, which are predo­minant in the whole, or in any part of the body; and so if we do accurately know this factious humor, we shall easily arrive to the cause of the disease. We must therefore recall the signes of these domineering humors from the first Chap­ters of this Section; and because the humors there fall under our consideration, as they are constituted in their natural state, we therefore proposed onely four first differences of humors: but now some others offer themselves, which are wholly preternatural; these we shall in short propose, neither will it be impertinent to enquire after some other causes of diseases produced by humors, lest this Trea­tise should be any way defective.

To begin therefore with choler; we termed that natural, which was died with yellow, or pale, though it be often disobedient to nature, and produceth many diseases: yet it always presents the same signes, if to that which is preternatu­ral, and somewhat putredinous, we adde this onely, viz. that it is moved every third day, as manifestly appears in the paroxysmes of a Tertian Feaver.

But there are other species of choler which are perpetually preternatural, and as often as they visit the body, they usually produce diseases: and they are vitelline, porraceous, erguinous, glasteous, and black.

The vitelline owes its production to the yellow, with the midwifery of preter­natural heat, which by dissipating the thinner parts incrassates that, so that in consistence and colour it dissembles the yolk of an egge.

This is not discovered by any other signes then the yellow, except onely that the colour of the excrements do dissemble that yolk colour, or that that yolk mat­ter is in diseases expelled by vomit or secess.

Porraceous, eruginous, and glasteous are generated two ways, one by depraved aliments, and of a vicious juyce, such are, Onyons, Leeks, Watercresses, and the like: The other by vitelline choler parched by vehement heat; by virtue of which it is painted in various colours, according to the various degrees of exustion; for the porraceous is generated by less adustion, the eruginous by greater, the glasteous by more intense; for as the colour more emulates black, it argues the greater adustion.

The signes therefore of these species of choler will be all those which discover yellow choler, and much more intense, and besides them these two chiefly; viz. long use of the aforementioned bad aliments, and excretions infected with those colours.

Black choler is produced from the foregoing species of choler, by a more scorch­ing exustion: It is known by the mentioned causes parching and burning the hu­mors, and especially by the effects. For when it is expelled in excretion, it is known by its black colour, and insufferable acrimony; it exulcerates the parts by which it passes, and being diffused on the earth, it ferments it.

Some accidents also are fathered upon it as the issues thereof, as cancrous tu­mors, malignant scabs, noisome ulcers, and the like; black choler is also some­times [Page 139]the product of putrified melancholy, but it is somewhat more mild then the former, producing the same, but less vehement symptomes.

CHAP. XII. Of the signes of preternatural Flegme.

NAtural flegme is usually called sweet, or insipid, yet from this exceeding in quantity, motion, or any other manner transgressing the bounds chalk't out by nature, many affections are generated.

Some of the species of it are perpetually preternatural, and those are salt, vi­treous, gypseous.

Salt flegme is produced two ways according to Galen in his book of the differences of Feavers, Chap. 6. one out of putrefaction, the other by the salt serous humidity. But it is known by these signes, viz. by long use of salt diet, great thirst, a Dysen­teria, with pituitous excrements, noisom scabs, much itching, and chiefly by a salt raste caused by a Catarrhe flowing into the mouth.

But the vitreous flegme is onely gathered in the intestines, and by reason of its intense coldness it is accounted very biting, so that it often produceth colick pains, which are by their mark distinguished from them which are produced by flatu­lencies, viz. because vitreous flegme generates fixt pain, and perferating like an awgre; but wandring and unsetled pains are generated by flatulencies.

Gypseous, lastly, is that flegme which is indurated almost to stone, and appears in the gravel, and nodosities of gouty persons, or is also sometimes expelled by main force from the lungs like hail.

CHAP. XIII. Of the signes of serum abounding.

THe serous humor produceth many, and these not contemptible affections; such as distillations into divers parts, dropsies, and the like; therefore we will in short propose the signes thereof, drawn from two heads, viz. the causes and effects, according to the following Table mark't with the Leter H.

H. The signes of the serous humor a— bounding, in the body are taken from—

• The Causes, which are either—
  • Material
    • Assumed
      • Meat.
      • Drink.
    • Excreted and retained.
  • Effici­ent—
    • Natural
      • The various disposition of parents.
    • Preternatural
      • Various diseases.
• The Effects, which are either
  • Excrements.
  • Proper accidents.

By conforming to this order, the serous humor abounding in the body will be discovered by the following Theorems.

CHAP. XIV. Of the signes of flatulency.

FLatulencies are copiously generated from crude and crass matter passed over by weak heat. The signes of them are drawn from two heads, viz. the causes and effects; the series of which the following Table will declare noted with the Letter I.

• The signes shewing flatulencies are taken either from
  • The Causes
    • External [Aliments.
    • Internal [Temper of body.
  • Effects which are ei­ther
    • Actionsanimal hurt, consisting either in—
      • Sence
        • Common [Dreams.
        • Private, in respect of
          • Touching.
          • Hearing.
      • Motion depraved.
    • Excrements.
    • Qualities.

By observing the series of this Table, we may propose these Theorems.

Chesnuts, Turneps, Rapes, Beans, Pease, and almost all sorts of pulse, produce copious flatulencies.

They whose milt is obstructed, or who are of a melancholick temper, do very much abound with flatulencies.

Dreams of light things, and of quick motion, signifie flatulencies to abound in the body.

Attensive and moveable pain, without any sense of gravity, is excited by wind.

The ears are turned to a tinckling by the eruption of flatulencies through them.

A palpitation and concussion of the parts, and oscitation and retching, shew plen­ty of wind.

Belching, and the alarum of the belly the engineer of flatulencies, discovers them to be in the body.

A croking and rumbling of the belly, as also the sound caused by percussion of a swelling abdomen, demonstrates plenty of flatulencies.

CHAP. XV. Of the signes of the times of diseases.

THe times of diseases are by Galen termed sometimes the parts of diseases, sometimes the ages of them, sometimes the motions of the morbifick cause.

Hence it appears that the instruction of them must accompany the dia­gnosticks of preternatural things; which is easily spun out of the mentioned heads, as by the succeeding Theorems shall appear.

Those diseases whose nature is intelligible by sense, their times also are easily [Page 142]distinguished by it. So we know a Feaver to be beginning, when we perceive the heat diffused through the whole body to run in the same course it begun in, without any remarkable increase to higher inflammations. But to be then in augmentation, when the heat doth evidently grow more intense. And we know it to be then in station, when the heat remits not any of that vehemency which was left at its highest degree; and lastly to decline, when the hot distemper is in a way of mi­tigation.

In the beginnings of diseases the injury of the actions is less considerable; in the augmentation, worse; in the station worst of all, and continues long so; but lastly in declination they are reduced to a betterment.

Excrements wholly crude, having not any appearance of coction, signifie a be­ginning disease: but when we see some glimmerings of coction in them, the disease hastens to an increase; and when we find very great signes of coction, the disease is stated.

And lastly, absolute concoction, and melioration of the excrements, signifie a declination.

CHAP. I. Of the signes discovering when a disease will be long or short.

THE brevity and longitude of diseases are evidenced by many signes, which in the same method are derived from the same heads; as appears in the succeding Table noted with the Letter K.

K. The signes of the longitude and brevity of a disease, are taken either from

• The Essence, to which are referred the acces­sions of diseases, in which is considered—
  • Magnitude.
  • Motion.
  • Time.
  • Manner of the solution thereof.
• The Causes
  • Efficient, which are ei­ther
    • Not natural
      • Countrey.
      • Season of the year.
      • The condition of life past.
    • Preternatural, or varioushumors, in which is considered—
      • Quality.
      • Quantity.
  • Material or subject in which is con­sidered—
    • Age.
    • Temper.
    • Various disposition of parts.
• The effects, which are either
  • Actions
  • Excre­ments, in which are consi­dered
    • Concoctions and in them—
      • The time of their appearance.
      • Increase.
      • Duration.
    • Qua­lities
      • First
        • Calidity.
        • Frigidity.
      • Second
        • Tenuity.
        • Crassity.
      • Third
        • Colour.
        • Smell.
        • Taste.
    • The quantity of excretion.
    • The manner of excretion.
    • The place by which excretion is made, in which is consi­dered—
      • Aptitude.
      • Rectitude.
      • Latitude.
    • The time in which it is done.
    • The Contents of them.
  • The qualities of the body, which are either—
    • First,
      • Calidity.
      • Frigidity.
    • Second,
      • Tenuity.
      • Crassity.
    • Third, [Colour.

In conformity to this Table, we shall constitute the following Theorems.

CHAP. II. Of the signes of a disease tending to health, or death.

THat is called an healthy disease which endangers not the life; but that a deadly one, which threatens death to the sick party. The prognostick signes of them are derived from three heads, The Essence, Causes, and Effects, according to the following table marked with the Letter L.

• The signes of an heal­thy and deadly disease are taken either from its
  • Essence, in respect of which it is either
    • Similar.
    • Organical.
    • Common.
    and these either
    • Simple.
    • Complicate.
  • The Causes, which are either
    • Efficient, or various humors.
    • Material, or the subject.
    • Helpful or hurtful.
  • The ef­fects, which are ei­ther
    • Actions
      • Ani­mal
        • Principal.
        • Less prin­cipal, which are either
          • Sences
            • Internal
              • Sleep.
              • Watching.
              • Dreams.
              • External
                • Seeing.
                • Hearing.
                • touching &c
            • Moti­on, to which is re­ferred
              • A voluntary commoti­on of the members.
              • Lying down.
              • Trembling.
              • Convulsion.
              • Stiffness and shaking.
              • Sternutation.
        • Vital, to which refer —
          • Respiration.
          • Pulse.
        • Natural, to which be­long —
          • Attraction, to which
            • Hunger.
            • Thirst.
          • Expulsion, to which [The Hicough.
      • Excre­ments ejected by—
        • The eyes.
        • Ears.
        • Nostrils.
        • Mouth.
        • Belly.
        • Bladder, to which re­ferurine
          • Liquor
          • Contents and in these
            • Substance
            • Quantity
            • Quality.
            • Manner of excretion.
          • Sweats.
          • Abscesse and pimples.
        • Qualities
          • First
            • Calidity.
            • Frigidity.
          • Second
            • Hardness.
            • Softness.
          • Third
            • Colour.
            • Smell.
            • Taste.
            • Sound.
        • Proper acci­dents chie­fly conside­red in—
          • The eyes.
          • Ears.
          • Nostrils.
          • Teeth.
          • Temples.
          • Lips.
          • Tongue.
          • Jawes.
          • Hypochondriums.

By observing the series of which Table, the following Theorems will discover an healthy or deadly disease.