Of Temperaments.

What is a Temperament?

A Temperament is a proportion of the four chief Elementary Qualities proper for the true exercise of the Na­tural Functions. Avicen defines a Tem­perament to be a Quality arising from the Elements proportionably mixt. Ga­len calls it the Beginning of Natural Functions and Faculties. Averrhoes, the [Page 19]Form of a mixt Body. But this last De­finition does not please me, because the form of a mixt Body is a Substance, but Temperament is an Accident in the Or­der of Qualities.

Think you a Mixture of the first Qualities may be made without a Mix­ture of the Elements?

By no means. For tho in this, Tem­perament differs from Mixture, that the latter is made proper to the Elements, the former to the Qualities, yet are they so conjoyn'd, that neither Mix­ture can be made without the aid of Efficient Qualities, nor Temperament without the substance of all the Ele­ments. So that Temperament is a kind of Harmony of the four principal Qua­lities, proceeding from the Mixture of all the Elements.

How many are the Differences of Temperaments in general?

Nine. One Temperate, eight without Temperature; of which four are simple; Hot, Cold, Moist, Dry, and as many compounded; as Hot and Moist, Hot and Dry; Cold and Moist, and Cold and Dry.

What is that which is said to be Temperate?

That which the Greeks call well­temper'd, which is as it were the Rule and Measure of all Temperaments.

Of how many kinds is it?

Twofold. The one Temper'd ab­solutely and to weight; the other to Justice in several Genus's.

What call ye Temperament abso­lute and to weight?

That in which there is an even and equal Portion of Elements mixt to­gether; no more of hot then moist, no more of cold then dry.

This Galen believes to be rather ima­ginary, then real; or if at any time it happen to be, yet that it lasts but a very short time.

What call ye Temper'd to Justice in several kinds?

That which does not contain an exact evenness of Contraries, but such a decent Mediocrity as its Nature re­quires, and best agrees with the Genus or Species: So that the equality of the Mixture is not to be measur'd by Arith­metical, but Geometrical Proportion. [Page 21]For Justice gives to every thing its due, according to Dignity.

What are the simple Tempera­ments without Temper?

Such Temperatures wherein one of the four Qualities exceeds, as either Heat, Cold, Moisture, or Drought.

Which are the Compounded?

In which there is an Excess of two Qualities: as a Temperature hot and moist, in which the Heat exceeds the Cold, and Moisture Driness. Cold and dry, which has more of Cold then Heat, and more of dry then moist.

Thou hast in vain distinguish'd the Temperaments into Simple and Com­pound; when there is no simple Tempe­raments, but all are compounded.

That I deny.

I prove it thus: A Simple Tem­perament is that wherein one only Ele­ment prevails; as Hot, in whose Tem­perament Fire prevails; Cold, in which Fire overcomes.

But every Element has two Qualities; for Fire is hot and dry, Water cold and moist.

Therefore there is no simple Tempe­rament

That is call'd a Simple Tempera­ment, wherein one Quality prevails, not one Element.

Against thy Answer I thus ar­gue:

Seeing that Quality is an Accident, it cannot subsist by it self without a Sub­ject: And therefore if any Quality of an Esement prove superior, of necessity he Element to which it belongs must tprevail.

Altho every Element have two Qua­lities, there is but one which is predomi­nant, from which the Temperament de­rives its name: But therefore is it call'd a Temperament hot or cold, because the Heat prevails over the contrary Cold, or the Cold over the contrary Heat, with an equality of moist and dry: And it it call'd a moist and dry Temper; because the moist is more powerful then the dry, or the dry then the moist, with an E­quality of hot and cold.

Of the Parts.

Thus much for the Elements and Temperaments; now let us come to the Parts. What is a Part?

The Word Part, in a large sense, signifies whatever makes up the whole frame of Human Body; for whatever compleats and perfects the whole, is call'd a Part, as Galen testifies. In this large and extended signification Hippo­crates uses the Word, when he calls the Humors and Spirits Parts. But by Fer­nelius a Part is properly described to be a Body cohering to the whole, con­joyn'd by Life, common to both, and provided for such a Use or Function: By which Definition Humors and Spirits are excluded out of the number of Parts, because they never stay or cohere, but are carry'd with a swift motion through the Veins and Arteries.

What is the Division of Parts?

The Division of Parts is mani­fold; but the chief Division is into such as contain, and such as are contained.

Which are the containing parts?

The solid parts which are upheld by themselves.

How are they divided?

Into Similar and Dissimilar.

What are Similar Parts?

Similar Parts, so call'd, as being of the same Nature, are such as consist of one equal Substance, every way like to its self, in which as being smallest to the Sence, the Dissolution of the Bo­dy consists; for which reason they are sometimes call'd Simple and Primary; and sometimes sensible Elements, as ap­pearing most simple to the Senses.

How are Similar Parts divided?

Into Spermatic and Sanguine.

What are the Spermatick Parts?

Such as consist of Seed.

How many are the Similar Sper­matic Parts?

Nine. Bones, Muscles, Ligaments, Fibres, Membranes, Nerves, Veins, Arteries and Skin.

But I say, Nerves, Veins, Arte­ries and Skin are Dissimilar Parts; for Galen, Hippoc. and Plat. Of the Ʋse of the Parts, assert, that the Nerves are Marrowy within, Membrany without; [Page 25]that the body of the Veins and Nerves are interwoven with Membranes, and several Fibres; and that the Skin con­sists of Nerves, Veins and Arteries; and therefore they ought not to be numbred among the similar Parts.

I answer, There are two sorts of Similar Parts; for some are really Simi­lars, as Bones, Muscles, Ligaments, Fibres, Membranes; other only in the judgment of Sence; and so Nerves, Veins, Arteries and Skin shall be Similar Parts, because upon the first view their substance seems to be of the same kind.

Which are the Sanguinary Parts?

Which have their Original from the Blood, as Flesh and Fat.

Which are the Dissimilar Parts?

The Dissimilar Parts are such as are not compos'd of parts of the same Nature, but of several differing in Spe­cies. They are otherwise call'd Orga­nic, as being the Instruments of which the Faculties and Functions of the Mind make use.

How are the Organic Parts divi­ded?

Into Animal, Vital and Natural; [Page 26]and every one of these, into Principal and Assistant.

What d'you call the Animal, Vi­tal, and Natural Parts?

The Instruments of the Animal, Vital and Natural Functions.

What d'ye call the Principal part?

That part which governs the rest.

Which are the Assisting parts?

Those which are subservient to the Principal, and derive their Original from it for the most part.

Which is the principal Organ of the Animal Function?

The Brain; for it is the common Original of all the Animal Functions, as well sensitive, as moving; the Seat of the Animal Spirit, and the beginning of the Nerves.

How many are the Organs assist­ing the Brain in the exercise of the Ani­mal Function?

Twofold; for some conveigh the Animal Faculty to sense and motion, o­thers operate; of which sort are all the proper Organs of every Sense, ex­terior and voluntary motion.

Which are the Organs that con­veigh the Faculty of sense and motion?

The sensitive and moving Nerves?

Which are the proper Organs of every Sense?

The Eyes, of seeing; the Ears, of hearing; the Nose, of smelling; the Tongue, of taste; and the Skin, of feeling.

which are the proper Organs of voluntary motion?

The Muscles.

Which is the principal Organ of the Vital Functions?

The Heart; for it is the fountain of Vital Faculty and Spirit; the prin­cipal Seat of native Heat, and the Ori­ginal of the Arteries.

Which are the Organs subservi­ent to the Heart?

They are twofold; the Organs of Respiration, and of the Pulses.

Which are the Organs of Respi­ration?

They are of three sorts; some for conveighance, others for reception, others for motion.

The Organs that conveigh the Air, [Page 28]the Wind-pipe and rough Artery: The Lungs receive the Air down in, and prepare it for the Heart: The moving Organs are sixty five Muscles, dilating and contracting the Breast; for the Air is not drawn, nor the Vapors ex­cluded, without the motion of the Breast.

Which are the Instruments for the Pulses?

The Arteries.

Which is the principal Organ of the Natural Functions?

The Liver; for it is the Original of the natural Faculty, and of all the Veins, and the first Instrument of the generation of Blood.

How many sorts of Organs are subservient to the natural Faculty?

Two sorts; for some are appro­priated for nourishment, others ap­pointed for generation.

Which are the assisting Organs of nourishment?

They are of three sorts; some for preparation, some for purgation, and some for distribution of the Nourish­ment.

Which are for preparation of the Nourishment?

The Mouth and Stomach prepare the Nourishment, the one by Mastica­tion, the other by Concoction.

Which serve for Purgation?

They are of two sorts: for it is the Office of some to purge the Chylus; for the Excrements of the Chylus are sent forth from the Belly; but the Blad­der of the Gall, the Spleen, the Kid­neys and Bladder are the Organs ap­pointed to purge the Bloud; for they receive and separate from the Bloud those excrementitious Humors begot in the Chylous matter at the time that it turns to Bloud.

Which serve for the Distribution of the Nourishment?

The Veins,

Thou hast reck'nd up all the Or­gans serving to Nourishment, now give me an accompt of the Organs of Gene­ration.

The Organs of Generation, some are common both to Male and Female, some proper to each Sex.

which are common to both Sexes?

Testicles and Spermatick Vessels, as well preparing, as conveighing the Seed.

Which Proper?

The Yard to the Male, the Womb to the Female.

Of the Humors.

Having thus reck'nd up the parts containing, now for the parts contain'd. Which then are the Parts contain'd?

The fluid parts, which are sup­ported by the help of others, such as are the Humors and Spirits.

How many Humors are contain'd in the Body?

Besides the Primogeneous Humor, or that which comes naturally of it self, there are two other adventitious, that is to say, the Alimentary and Excremen­titious.

What d'ye mean by the Primoge­nious Humor?

A certain Oily substance, bred in the more solid parts of the Body, from their first Original, being the Basis and Seat of Spirit and innate Heat, and is [Page 31]therefore call'd by the name of Radical Moisture.

Which d'ye call the Alimentary humors?

The Juices of the solid parts ap­pointed for nourishment, which derive their original from a commixture of the four Elements.

Which the Excrementitious?

The superfluous moisture in the Body, useful to Nature.

How are the Alimentary humors distinguished?

Into Primary and Secondary.

Which are accompted the Pri­mary?

Those which are distributed by the Chylus in the Liver, by the Power of its natural inbred heat, through the Veins to the several parts of the Body for their Nourishment.

How many Primary Humors are there?

Four. Bloud, Choler, Melancholy, and Flegm. Which are all mix'd to­gether in the Veins. This mixture of the four Humors is call'd the Sanguinary Mass by reason that the Bloud has the greatest share in it.

What is to be understood by the Word Blood?

The Word Blood is sometimes taken in a diffusive Sence for the whole Mass of the Bloud; but properly it sig­nifies the more pure and enlivening part of it.

What is the Temperature of the Bloud?

The Bloud, generally taken for the whole Mass of Bloud, is well tem­per'd, in regard the temperature arises from an equal mixture of the future contrary humors; together with a just proportion and decent Harmony of the same: but being consider'd in it self, as pure and limpid, it is hot and moist, and somthing of the nature of Air: Nor is it differenc'd from the rest of the hu­mors by reason of this peculiar temper only, but also by its Consistency, Co­lour, Taste and Use.

What is the Consistency of the Bloud, what its Colour, Taste and Use?

The Bloud is of a consistency so thin, that while it is kept within the bounds of Nature, it appears neither [Page 33]thicker nor thinner, of a red Colour, and sweet Taste. It nourishes chiefly the musculous parts, while it hai the predominancy; and makes men fleshy, lively, handsom, good disposition'd and cheerful.

In what Ages is the Bloud most prevalent?

In Children, Youth and Young men; thus Galen affirms, That Boys, Young men, and Striplings between both, enjoy most of the sanguine Hu­mor, as in whom the first Principles of Life are yet most vigorous.

When does it most abound in the Body?

The Bloud is most plentiful in the Spring, because then the Frosts are dis­solv'd, and the Waters are let loose, ac­cording to the Opinion of Hippocra­tes?

What is Choler?

Alimentary Choler is the more thin part of the Sanguinary Mass, par­taking of the Nature of Fire, in Tem­perament hot and dry, of a pale or yel­low Colour, bitter in Taste; and causes men to be lean, tough, active, rash and [Page 28] [...] [Page 29] [...] [Page 30] [...] [Page 31] [...] [Page 32] [...] [Page 33] [...] [Page 34]hasty, nourishing those parts which are most akin to its Nature, wherein it differs from the excrementitious.

What is the excrementitious Cho­ler?

That which is sent to the Bladder or Bagg of the Gall, to hasten the ex­pulsion of the Excrements, and to cleanse the Guts of any slimy matter sticking to them.

In what sort of persons is Choler most predominant?

Yellow Choler abounds most in those who are in the Prime of their Age, as Galen avers.

When does it most abound?

Choler abounds most in the Sum­mer, as Hippocrates declares: as also in a dry season of the Air, for that drought renders the hands more Cho­leric in quality, as Galen delivers his judgment.

What is Melancholy?

Alimentary Melancholy is the thicker part of the Sanguinary Mass, of the nature of the Earth, in temper cold and dry, of a black colour, sowr in taste, and renders men sad, thoughtful, [Page 35]morose, severe and constant; it nou­rishes the most solid and dry parts of the Body, as the Bones; where it dif­fers from the excrementitious.

Which is the excrementitious Me­lancholy?

That which is carried to the Milt; where it is separated from the more use­ful Juice that affords it nourishment, and so poured out into the Stomach, to excite the Appetite, and to streng­then the Faculty which retains the meat there during Concoction.

What sort of People are most subject to Melancholy?

Black Melancholy is most exuberant in the declining Age of Men, by the Au­thority of Galen.

When does it most abound in the Body?

Black Melancholy abounds most in the Autumnal Season, as Hippocrates relates.

What is Flegm?

Alimentary Flegm is the more li­quid part of the sanguinary Mass, of the nature of Water, in temper cold and moist, of a white colour, and sweet [Page 36]Taste, or rather without any savour. It makes men sloathful, sleepy, dull, fat, white, and effeminate; it nourishes the Brain, and other cold and moist parts of the Body; wherein it chiefly differs from the Excrementitious.

What is the Excrementitious Flegm.

The Serous or Whey-like super­fluity which the Kidneys separate from the Bloud, and conveigh to the Bladder through the Ʋreters, where it is called Urine.

At what Age is Flegm most re­dundant?

Flegm abounds most in old Age, by reason of the decay of the Natural Heat.

When does it most abound in the Body?

The Winter fills the Body with Flegm, by reason of the great plenty of Rain, and the length of the Nights, as Hippocrates declares. A moist Con­stitution of the Air works also the same Effect; for the moisture of the ambient Air increases flegmatic Humors, and be­gets a great many watery superflui­ties.

Which are accounted the secon­dary Humors?

Such as derive their Original from the former in any part of the Body; where they are more exactly prepar'd by the last concoction: from whence two manifest Excrements proceed, Sweat and Ordure; besides what goes forth by insensible Transpiration.

How many are the secondary Hu­mors?

They are reck'nd to be in number four; according to the diversity of those Alterations which they undergo, while they are prepar'd for the nourishment of every part.

The first is that which is contain'd in the small Veins, thence ready to empty it self into the vacant spaces.

The second, that which being diffus'd into the substance of the Part, penetrates it like a kind of Dew.

The third, that which gathering a­bout the Hair, sticks to it.

And the last is a thickn'd Liquor that sticks in such a manner to the Fibres, that it seems to be chang'd into the sub­stance of a Similar Part. And thus the [Page 38]Humors through the variety of their Alteration, at length change into the Nature of the Body.

Think'st thou the Humors consti­tuting the Nature of the Body to be perpetually Natural?

Not so: for as when the Humors observe their Mixture and Temper, they are natural; so when they fall from their equal Constitution, they become devious, and wanderers from Nature. Whence it happens that Bo­dies are sometimes sound, sometimes sick; according to that of Hippocrates, containing in it self Bloud and Flegm, black and yellow Melancholy, by which the Nature of the Body is constituted, and by means of which it is either sick or well; for by the benefit of these it is in health when they answer one to an­other in reference to Temperament, in Quantity, and Quality; and in refe­rence to Mixture, when they are mix'd, and not separated one from the other.

But the Body is sick through the ill operation of these; when in reference to Temperament, one abounds, the o­ther is defective in Quality; or when [Page 39]in Quality, when the faculty of the one is more intense, of the other more re­miss. Or else in reference to Mixture, when one Humour separates from the rest of the Mass; for when one Hu­mour is separated from the rest of the Mass, there must of necessity be some Distemper in that part, from whence the Humour is departed contrary to Nature; or in that part where it over­flows contrary to Nature; which Hu­mour departing from the rest, if it be expell'd without the Body, begets a simple Disease; but if it remain within the Body, it will cause a double Distem­per in that Part which it has left, through Evacuation, and in the Part where it abounds, by Repletion.

How does the Blood deviate from the Rule of Nature?

When it grows corrupt, that is, when the thinner portion of it turns to yellow, the thicker to black Choler; by which it becomes fuller of Choler and Melancholy: Or if it be vitiated by o­ther Humors which flow into the Veins from the Bag of the Gall, or any other Parts.

How does Choler deviate from Nature?

When either within or without the Veins it changes its Nature.

How many sorts of Choler are bred in the Veins contrary to Nature?

Three sorts; the pale, the yolk-colour'd, and the black.

How does Choler become pale?

By the mixture of the serous Hu­mour.

How of the colour of the Yolk of an Egg?

It is compounded of yellow and pale, while the Acrimony of the Unna­tural Heat is boyl'd up as it were to a Consistency, so that of a thin, it be­comes a thick substance, and the colour of it is likewise heightn'd, resembling the colour of a raw yolk of an Egg.

How does black Choler depart from its natural course?

Black Choler is made of the Vi­telline by the extremity of Heat and Burning.

How many sorts of Choler are bred out of the Veins contrary to Na­ture?

Three sorts; the Leek-colour'd, the Rust-colour'd, and the Woad-co­lour'd.

What is the Matter which com­pounds them?

They are generated chiefly in the Stomach, of Meats that are of vicious and evil Juice; and the Vitelline Cho­ler poured forth into the Stomach, is frequently chang'd into one or other of these, contracting a change of colour from the coldness of the Place.

What causes the Effects of Me­lancholy against Nature?

When the MeIancholic Humor, by extremity of Heat is as it were burnt to ashes; so that it becomes sharp and biting, differing from the Melancholic Juice, as burnt Lees from not burnt. This sort of Melancholy is call'd Black Choler, and Black-choleric Humor.

What causes in Flegm its contra­natural Effects?

When it is corrupted either in the Veins, or without the Veins.

How many sorts of Flegm are bred in the Veins against Nature?

Two sorts; Acid and Salt.

What is the Acid;

That which is chiefly raw and crude, which besides the first and imper­fect Alteration in the Stomach has had no other Concoction.

How comes Flegm to be salt?

By the corruption of sweet Flegm through the mixture of the serous Hu­mour.

How many sorts of Flegm are bred without the Veins?

Four sorts; the Watery, the Snotty, the Glassy, and the Pargetty.

What is the Watery?

That which is so thin that it di­stils from the Nostrils, or falls from the Brains upon the lower parts like Wa­ter.

What is the Mucous?

That which by the heat of the Parts is thicken'd into the substance of Snot.

What is the Vitrous or Glassy;

That which in colour and substance is like melted Glass, thicker and colder then the Snotty.

What the Pargetty?

That which at length becomes as thick and hard as Parget; such as is sometimes seen in the Joynts, in which, after preceding thinner distillation, and dissolutions of the thinner part of the Matter, at last appears a piece of Flegm hardn'd like a Pumice-Stone.

Of the Spirits.

Leaving the Humors, let us pro­ceed to the Spirits. Why are they call'd Impulsive by Hippocrates?

Because that by their means the Corporeal Bulks of Living Creatures are mov'd, perceive, live and subsist; even by their aid the dull and heavy bodies of living Creatures are subject­ed to the Empire of the Soul, and brought under its government and pow­er. Moreover, by means of them, the corporeal substance coheres with the in­corporeal; whereby it comes to pass, that they are as it were the Bands that tie both Soul and Body together.

What is a Spirit?

A Spirit is an Airy, thin, transpa­rent Substance, the seat of natural Heat, the Vehicle of the Faculties, and the first Instrument that sets the Fun­ctions at work.

How many sorts of Spirits are there?

Two; the one innate, and the o­ther infus'd.

What is the innate?

That which was ingrafted into the several Similar Parts by the first Begin­nings of Generation; the foundation of which is the Radical Moisture.

Which is the infus'd?

That which flows in from else­where, and cherishes and preserves the innate, every where conveighing Fa­culty and Heat, to enable the Functions in their several Duties.

Of how many sorts is it?

Threefold; Animal, Vital, and Natural.

What is the Animal Spirit?

A Spirit begat in the Ventricles of the Brain, of Vital Spirit, and inspir'd Air; whence being distributed through [Page 45]the moving and sensitive Nerves, it renders all the Parts of the Body capa­ble of Sence and Motion.

What is the Vital Spirit?

That which is bred in the left part of the Heart, of the natural Spirit, and the Air suckt in by the Lungs, whence it is convey'd through the Ar­teries to every part, to cherish the in­bred Spirit, corroborate the natural Heat, and restore strength.

What is the Natural Heat?

That which proceeding from the Liver, is diffus'd together with the Bloud through all the Veins, the Cause of Ge­neration, Nourishment and Growth.

Of the Faculties.

Thus far we have discours'd of the Parts both Solid and Fluid, of Human Bodies; let us say something concerning the Faculties and Functions of the Soul. Give me then the Definition of a Soul.

A Soul is the form of a Living Bo­dy. By Aristotle it is defin'd the Ente­lechy of a Natural, Organic Body, po­tentially having Life.

What is meant by Entelechia?

Some interpret the Word to be the gaining of Perfection; others the Act of Perfection; but the latter Inter­pretation does not please me; for the Soul is not an Act, but the Efficient Cause of the Act. And thus Life is the Act of the Soul, not the Soul it self.

Seeing then we are come to the consideration of Man, I would have thee explain what the Soul of Man is.

It is that which gives him Vege­tal, Sensual and Intellectual Life. By Aristotle it is defin'd, to be the Begin­ning of Living, Perceiving and Under­standing. By others, the first Cause of all the Functions of our Body, for the performance of which, it is endued with a manifold Ability or Faculty.

What is Faculty;

It is the inbred power of the Soul, of which she makes use for the produ­cing of Actions. By Galen it is defin'd, The Efficient Cause of Actions; and is therefore a Faculty, because whatever it does, it is able to do: so that under the Word Faculty is comprehended that which has a Power to act.

Why does Galen refer the Cause of Action to Temperament?

Because Temperament is the Cause why the Soul performs her Acti­ons, without which she could not. There­fore, sayes Galen, in his Book of Conje­cturing by the Pulses, The Soul is seated in the commodious Temperament of the several Parts; for that then eve­ry Part performs with vigor its pro­per Office, when in best Temper. On the other side, it acts amiss and feebly, when it is out of Temper.

Then the Soul it seems, flows from Temperament, unless you take the Soul to be Temperament it self.

I do not believe the Soul to be Temperament, because the Soul is a Substance; but Temperament is only an Accident: But I believe that Faculty flows from both; from the Soul, as from the Essential Form, which is the first and chief Cause of all those Actions which we daily perform: from Tempe­rament, as from the accidental form, which is the assisting Cause, without whose aid Souls cannot produce Acti­ons.

How many sorts of Faculties are there?

The Essence of the Soul is purely uncompounded, because there is but one form of one Body; but Faculty, by the Physicians is said to be threefold; Ani­mal, Vital and Natural.

Nature, the Architectress of the Body, when she first begins to raise the Frame, bequeaths several Faculties to the single Parts, for the preservation of the whole; therefore there are as many Faculties of the Soul, as Parts of the Body.

The Parts of the Body are endu­ed every one with their proper Facul­ties, on purpose to serve the whole with so many Actions which it cannot want; so that the number of Faculties and Or­ganic Parts must be equal. But as the Parts, so the Faculties are contain'd under three Principal Kinds; Animal, Vital and Natural.

What is the Animal Faculty?

It is that which is only enjoy'd by Animals; from whence it derives its Name.

Of how many sorts is the Animal Faculty?

The Animal Faculty is threefold; Principal, perceiving and moving.

Which is the Principal Faculty?

That which resides only in the Brain, and in no other of the Organs.

Of how many sorts is it?

By Galen it it is said to be three­fold; Imagination, Ratiocination and Memory: But the first and last are re­ferred only to the interior Sense, by those to whom the Understanding, only proper to Man, seems worthy the name of Principal.

What is Imagination?

It is that which receives and ap­prehends the Images and Idea's of things objected to it, and accepted by the Sen­ses; out of which being for the most part mixt and confus'd, it produces and forms many things which before fell not under the power of the senses.

What is Ratiocination?

The Mind is that with which Man endu'd, excels all other Creatures, by whose assistance it understands and knows things incorporeal, and forms [Page 50]abstracted from all Matter; drawing universal Notions of things sometimes out of one, sometimes out of another.

What is Memory?

It is that which stores and lays up within it self the forms and Images of Things represented by the Phansie, and recall'd to the judgment of Reason.

Where are the Principal Facul­ties of the Soul lodg'd?

The Arabians lodge the Imagina­tion in the foremost Ventricles of the Brain, Reason in the middle, and Me­mory in the hindermost; but the Grecks deny them to be confin'd to places, af­firming them to be diffus'd through all the corners, and over all the substance of the Brain.

What think you of this Contro­versie?

I do not like the Opinion of the Arabians, though grounded upon pro­bable Arguments. Avicen and Aver­roes endeavour to demonstrate that the Faculties have their distinct Seats from hence, because that one of them some­times is deprav'd, without any hurt to the other; concluding thence the im­probability [Page 51]that differing Faculties should exist in the same Part of the Sub­ject. I confess indeed that many times one of the Faculties is deprav'd, with­out any harm to the other; for there is in Galen an excellent Story of Theophi­las, who believ'd that the Musicians were playing by his Bed-side, and order'd them to be put out of the Room, tho otherwise he talk'd rationally enough; so that there the Imagination was only deprav'd. There is another Story of a Lunatic, who having made fast his doors, brought several Dishes to the Window, which he call'd by several Names, asking every one that pass'd by, whether they did command him to throw them away? Here the Reason was out of order. Another Story we find in Thueydides, of many, that while the Pestilence raged in Greece, were so forgetful of every thing; that they nei­ther knew their own Parents nor Ac­quaintance: Here the Memory was on­ly deprav'd. But that proceeded from the various Constitution of the Body; for the Soul being pure and without mixture, according to the variety of [Page 52]the Temperament, and structure of the Instruments, cannot every where ope­rate alike, nor has an equal power in all things. Some we observe by Nature excelling in Wit and Imagination, tho of shallow Memories and Reason; o­thers that have great Memories without Reason or Judgment; others to have a solid and natural Judgment, whose I­magination is defective, and Memory but small: so that it is no wonder to see some whose Imagination is disor­der'd with a Delirium, their Memory and Reason untouch'd; for the stronger Faculty more powerfully resists external Injuries, the weaker more easily yields. As therefore in one and the same Parti­cle there are various natural Facuities, the attractive, retentive, concretive, and expulsive, of which one is frequent­ly disturb'd, the other remaining sound and unhurt, and yet no Physician will affirm them to be in several Seats, the same with Galen, I conclude, as to the Principal Faculties. Nevertheless the Arabians urge that Imagination is in the foremost, Reason in the middle, and Memory in the hinder Ventricles of the [Page 53]Brain, upon an Inference drawn from thence, That the foremost part of the Brain is softest, and more fit to receive Idea's; the hinder part harder, and more proper to retain the Notions re­ceiv'd. But I deny the Consequence, for what has been already said; yet grant withal that the Principal Functions are more sudden in their Actions in the fore­most Part of the Brain, in the hinder Part more perfect; because the one is harder, the other softer: as we see, that if the whole substance of the Brain be somewhat dry, the Memory pre­vails; if moist, the Imagination; if temperate, the Judgment.

The followers of the Arabians, also further object, by the Testimony even of Galen himself, that there are seve­ral Cells, the one more noble then ano­ther, as being the Seats of the more noble Faculties. But Galen prefers the hindmost Ventricle before the rest, not that the Memory is there seated, the Reason in the middle, the Imagination in the foremost; but because the Imagi­nation and Reason are more imperfect in the foremost, the Memory more per­fect [Page 54]in the middle, most perfect behind, because there the Animal Spirit is brought to its Perfection.

They add, that Galen, the Imagina­tion being deprav'd, apply'd Topic Re­medies to the fore-part of the Head, as being the Seat of the Fancy: But they do not observe that Galen took the same course in all Affections of the Brain; as in Drowsiness, the Apoplexy, Phren­sies and Melancholy; not that the Seats of the Faculties were various, but to the end the force of the Medecine might penetrate more swiftly to the innermost Parts of the Brain, by reason of the thinness of the Scull, and the Coronal Closure.

Most learnedly have you refuted the false Opinion of the Arabians, con­cerning the Seat of the Principal Fa­culties. Let us proceed to the Assistant Faculties. What is the sensible Faculty?

It is that which from the Brain conveighs through the Nerves Sense in­to the whole Body by degrees.

What is Sense?

Here it is taken Metonymically for the Act of feeling; but properly is a [Page 55]Faculty diffus'd by the Animal Spirit, the sensitive Organ interceding, by which things sensible are perceiv'd.

Of how many sorts is Sense?

Twofold. Interior and Exterior.

Which is the Interior Sense?

It is that which distinguishes the Objects of the several Exterior Senses.

It is commonly call'd Common Sense; for that all the External Senses are seat­ed round about it, into whose Organs the Branches of the Nerves are disperst, by which the Soul powrs forth her Effi­cacy. the Primary Sense, as King and Judge, has his Seat in the Body of the Brain, from whence, as from a Turret it contemplates all Idea's of things brought from without by the Admini­string senses, and observes all the Acti­ons of the Senses. Galen comprehends the Imagination under common Sense.

How many are the Exterior Sen­ses?

Five: Seeing, Hearing, Smel­ling, Tasting, Feeling.

What is Sight?

A Sense seated in the Eyes, which receives Colours through a Medium tru­ly conspicuous.

What the Hearing?

A Sense seated in the Ears, per­ceiving Sounds.

What is Smelling?

A Sense perceiving Scents convey'd through the Nostrils.

What is Tasting?

A Sense residing in the Tongue, which judges of the several Tasts and Savors of things.

What is Feeling?

A Sense which being confin'd to no proper Organ, but equally diffus'd o­ver all the Body by the help of the Nerves, observes all tangible Quali­ties, and their Differences, as Heat, Cold, Moisture, Driness, Hardness, Softness, Roughness, Smoothness, &c.

What is the moving Faculty?

It is that which gives motion to the Body, by the assistance of the Mus­cles, at the command of the Will.

Thus far of the Animal Faculty. What is the Vital Faculty?

It is that which begets the Vital Faculty in the Heart, and diffuses it eve­ry way through the Arteries for the preservation of Life; from whence it derives its Appellation.

What is Life?

Life is the continuance of the Na­tural Heat glowing in the Primogeneal Moisture, as Death is the extinction of that Vital Heat. By Aristotle Life is sometimes defin'd, The Continuance of the Vegetable Soul in the Body; some­times the Energy of an enliven'd Body. By others sometimes it is said to be the Union of the Soul with the Body; some­times the continuance of a Body enlive­ned to the Term, that it ceases to be: as Death is defin'd to be sometimes the separation of the Soul from the Organic Body; sometimes the substantial Cor­ruption of the enliven'd Body.

How many Faculties are subservi­ent to the Vital Faculty?

Two: Respiration, and Beat­ing of the Pulses; because the Vital Spirit is bred and distributed by the As­sistance of Respiration and the Pulses: But as Respiration consists of Inspira­tion and Expiration, so the Pulse by Di­latation and Contraction.

Does not the Irascible Faculty, by the Philosophers plac'd in the Heart, belong to the Vital?

Because the Irascible Faculty is that by which the Heart is mov'd to prosecute that which is good, as to a­void that which is evil, for the preser­vation of Life, not only that, but the Concupiscible Faculty, by which the Heart is mov'd to embrace that which is good, is also to be referr'd to the Vital Faculty.

But Galen and Hippocrates, as they assign the irascible Faculty to the Heart, so they appropriate the concupiscible to the Liver.

Galen there by the concupiscible Faculty does not mean that Desire by which a man is carry'd with apprehen­sion toward the Object, but the natural Appetite after Nourishment, which, tho it be fix'd in every part, yet he as­cribes it to the Liver, as being the par­ticular place where the Bloud is made.

What is the Natural Faculty?

That which being convey'd from the Liver through the Veins, affords Nourishment to all Parts of the Body.

Of how many sorts is it?

Three: That which nourishes, that which causes growth, and the gene­rative Faculty.

What is the Nourishing Faculty?

That which converts and assimi­lates the receiv'd Nourishment to the substance of the body. It also restores the continual decays of the body, and remains to the last day of Life.

How many Faculties are subservi­ent to the Nourishing Faculty?

Four: The Attractive, Reten­tive, Concording, and Expulsive.

What is the Attractive?

That which covets and draws to every Part convenient Moisture.

What is the Retentive?

That which retains the attracted Nourishment till the Altering Faculty have chang'd it into the Nature of that Part which it is design'd to nourish.

What is the Concoctive Faculty?

That which alters the attracted and retain'd Nourishment, changes, concocts it, applies and assimilates it to the Part which is to be nourished.

What is the Expulsive?

That which separates and expels that which is not proper for Nourish­ment, or superfluous.

What is the Increasing Faculty;

That which extends and enlarges the body till the time appointed by Na­ture.

What is the Generative Faculty?

That which begets its own like: But that is not simple, but compounded of two Faculties.

Which are those?

The Changing and Forming Fa­culty.

What is the Changing Faculty?

That which changes the first Sub­stance out of which Generation is made, and converts it into that proper and convenienter Matter which is to be ge­nerated.

What is the Forming Faculty?

That which makes the Form a­greeable to the whole and every Part of the body.

Thus far of the Animal, Vital and Natural Faculties. But is the mu­tual consent of all requir'd?

They are so far conjoyn'd by mu­tual Consent, saith Fernelius, that every one singly subsists by the help of the rest. The Vital perfects the rest, and sets [Page 61]them at work, and is by them assisted by mutual Kindnesses. The Natural af­fords it food; the Animal by the motion of the Breast and Lungs, is the Cause of Nourishment and Refrigerarion.

To the Animal the other two afford Matter, and the Vital running through the Arteries, preserves and increases it, which always her self stands in need of the Animal.

Which by mutual Consent of Au­thors is the agreed Order of the Facul­ties?

By the order of Procreation, the Natural is first, then the Vital, and the Animal last: But in order of Excellen­cy, the Animal precedes, then the Vital, and lastly the Natural: But as to the Necessity of Life and Action, the Vital is the first of all, then the Natural, and last of all the Animal.

Of the Action.

After the Faculties follow the Actions. What is an Action?

An Action is a Motion proceeding [Page 62]a Faculty; sometimes from the Greek call'd Energy; from the Latins, Functi­on or Operation.

How is Function divided?

As Faculty is threefold, so is Fun­ction, Animal, Vital, and Natural.

But Galen allows but two sorts of Functions Animal and Natural. Of Acti­ons, saies he, there are two primary Differences; for some are the Actions of the Soul, and others of Nature: therefore the first are call'd Animal, and the second Natural.

I Answer, That in that place Ga­len comprehends the Vital under the A­nimal Functions.

How do the Intellectual Actions differ from the Sensible?

There is this particular difference between them, That the Sensible Acti­ons have every one their particular Or­gans, by which they are committed; Sight, the Eye; Hearing, the Ear; the Action of Smelling, the Nose; Tast, the Tongue; Feeling, the Skin: But Intellectual Actions want the help of no Corporeal Organ, because they are not capable of Corporeity.

As if the Brain were not the Or­gan of the Functions of the Mind, whose Temperament is so necessary for the true performances of Understanding, Cogitation, and Ratiocination; that that being once deprav'd, Phrensie fol­lows.

I grant the Brain to be the Organ of Imagination, which contains the Idea's of Corporeal things, but not of the Mind, only so far, as that it can­not operate in the Body, without the help of sensible Idea's.

How are voluntary Actions divi­ded?

They are twofold; some are con­tinually free, others subject to the Af­fections of the Body.

Which are altogether free;

Those which we do perpetually, when and as often as we please, with­out any impediment, as Speaking and Walking.

Which are subject to the Affecti­ons of the Body?

Such as are not perpetual, but at certain times, as the Necessities of the Body require; as making Water, and Easement of the Belly.

How are the Vital Functions di­stinguished?

Of the Vital Actions, the one is the principal, which is the work of ma­king the Vital Spirit, two Ministerial, as Respiration, and the beating of the Pulses. Under the Pulsatii Actions are comprehended the Motions of the heart, proceeding from the irascible and con­cupiscible Faculties: From the one Glad­ness, Hope, Love, which dilate the Heart, as embracing the Object of Good. From the other, Sadness, Fear, Hatred, by which the Heart is contra­cted, troubled and oppress'd, as avoid­ing the evil Object.

Is Respiration an Animal or Na­tural Action?

It is a voluntary Action, being made by the help of the Muscles, con­tracting and dilating the Breast, but not altogether free, because it is done upon Necessity. Others believe Respi­to be a mixt Action, partly Animal, in respect of the Organs; partly Natural, as depending upon the motion of the Heart, which is Natural; and because it never ceases whether we sleep or wake, [Page 65]when all the Animal Actions cease in Sleep.

Is the Pulse an Animal or Natural Motion?

The Pulse neither depends upon the Will, nor Nature simply, but upon the Vital Faculty of the Soul, which is Na­tural. Not upon the Will, because we cannot make this motion, nor stop it at our own pleasures. Not simply upon Nature; for nothing moves in a living Body but the Soul: for otherwise there would be more then one form, The Soul is of an Animal Nature, which to preserve its Union with the Body, moves the Heart, concocts in the Stomach and Liver, and performs all the other Of­fices of Life. Therefore the Pulse is a Natural motion of the Heart proceed­ing from the Natural Faculty of the Soul, which is not voluntary, but vi­tal.

How many Actions proceed from the Natural Faculty?

The Nutritive, increasing, and generative Faculties.

What is Nutrition?

Nutrition is the conversion of the [Page 66]receiv'd Aliment into the substance of the Body.

How is Nutrition brought to pass?

That same Juice, which being to nourish every part of the Body, falls from the Vessels, is first dispers'd into every part, then apply'd, and aggluti­nated, and after that assimilated; so that Nutrition is a perfect Assimilation; but that Assimilation may be brought to pass, Agglutination must precede, and before that Application.

Which are the Assistants of Nutri­tion?

Attraction, Retention, Concocti­on and Expulsion.

How are these Actions brought to perfection?

They are all, except Concoction, brought to perfection by the help of the Fibres; Attraction by the aid of the streight Fibres; Retention, of the oblique; and Expulsion by the assistance of the transverse: For as the Muicles, contracted at our will and pleasure, and as it were reduc'd to their Original, cause Motion, so it happens to the Na­tural [Page 67]Instruments; that by the streight fibres through the only instinct of Na­ture contracted, the Nourishment is at­tracted; by the transverse fibres con­tracted, whatever lay in the more roo­my space, is by that contraction ex­pell'd. But because the oblique fibres being stretch'd forth, admit neither of a shorter or narrower capacity, Nature observing a kind of equality and con­stancy, they contain every thing, and neither attract nor expel.

How is Concoction perfected?

By the innate Heat alone.

How many sorts of Concoction can you reckon?

Three: The first in the Stomach, the second in the Liver, and the third in the several Parts.

What is Increasing?

It is the enlargement of the seve­ral Parts into length, breadth, and depth.

What is Generation?

It is the Production of a new sub­stance; therefore it is not a simple acti­on of Nature, but compounded of Mu­tation and Formation. By these two [Page 68]Actions all Generation is brought to perfection: For when any substance is changed into another, it suffers a mu­tation of its proper Essence; as when out of the procreative Seed and Bloud, a Bone, or a Nerve, or any other Part is generated; being withall fashion'd into the shape agreeable to Nature. But this Function then chiefly acts it part, when the Birth lies in the Womb.

The Dean's Judgment of the Can­didate's Merit.

In this Physiological Examination, Candidate, Thou hast given us such a Specimen of thy Learning and Industry, that if thou answer'st my Fellow-Colle­giates that are to dispute with thee, so accurately and acutely as to the other Parts of Physic, I judge thee worthy Apollo's Lawrel.

Of the Ambient Air.

What Air is to be chosen to pre­serve a sound Health?

Such an Air as is neither too fat nor thick, nor misty by reason of ad­joyning Lakes or Rivers; but thin and serene; neither over-hot, nor over-moist, nor over-cold, nor over-dry; but temperate; not infected with the exhalations of standing Waters, com­mon Sewers, nor Church-Yards; nor defil'd with Dunghils, or the corrupti­on and stench of things either superior or inferior, nor in a Vally surrounded with high Mountains, or in any hollow place where the Wind has no power.

How much Air is requisite for a man to draw?

Strong People, the more Breath they fetch, the better they are in health; but for weak Persons, and such are new­ly recover'd from Sickness, to remove out of a close, into a free and open Air, is dangerous.

How are they then to order them­selves in the use of Air?

They must by degrees and insensi­sibly accustom themselves to a more free and plentiful Air.

When may they most safely op­pose themselves to a freer Air?

Upon serene days, when the Air is neither too hot with the Sun-Beams, nor over-cold, and the Wind is not too high.

Of Meat and Drink.

What sort of Meat is to be made choice of, for the preservation of Health?

That which consists of good Juice, easie of Digestion, and which contains [Page 73]the least Excrement. On the other side, Meat whose Juice is evil, hard of con­coction, and abounding with excrement, is to be avoided.

What Meat is that which affords good Juice?

That which is neither hotter nor colder, nor drier nor moister then it should be, but temperate; neither too glutinous, nor too thin; for such food breeds Blood of a laudable temperature and consistence, neither too thick, nor too serous.

How much food is to be taken?

So much as may suffice to restore the wasted substance of the Body; there­fore they who abound with natural heat, and use much exercise, because they make a great waste of their substance, need a larger supply of food. On the other side, they whose natural heat is weak, and live at ease, ought to be moderate in eating; and the more plain and simple the Diet is, so much the more familiar to Nature. And as Sobriety is most wholesom, so plenty and variety of Vi­ctuals clogs and tires the Stomach.

What method is to be observ'd in eating?

Meat before it be swallow'd, ought to be very well chew'd by the Teeth. And there is this order to be observ'd in feeding, that the liquid must precede the solid, the light the heavy, and the loosning the binding victuals.

When is the best time to feed?

A man ought to feed at a set hour, the first being concocted and descended into his Belly; having before us'd suffi­cient exercise, and the Appetite calling for it, that Nature, which does her Work at a prefix'd time, may the more chearfully attend the work of Conco­ction.

What sort of Drink is best for the preservation of Health?

Of all sorts of Drink, Wine is chiefly to be commended; but somewhat red, sometimes white, clear, thin, not sweet, not sharp, fine, and rather small, then too strong; with a larger quantity of Water in the Summer, then in the Winter: But to men of hot tempers, Water is more convenient then Wine; of which the best is the clearest and lightest, without the least ill scent or savour. Sider and Perry is better then [Page 75]Water, Ale and Beer well brew'd of Barly-water and Hops, for those Peo­ple that live in the North Parts, is a good sort of Drink, so it be clear, thin, and neither too new, mor too small.

How much Drink is sufficient?

So much as is answerable to the Meat receiv'd. Solid and dry Diet re­quires more liberal drinking; for li­quid and moist Meats, more moderate drinking will suffice: But as for Wine, if it be immoderately taken, it tears up the strength of Body and Mind, and hastens Old Age.

What is the method of Drinking?

Too much Drink at Meals, causes the Meat to float in the Stomach; nor is it good to drink too sparingly, for that suffices not to quench thirst; and frequent drinking between Meals, hin­ders Concoction; but all Drink whe­ther Wine or Ale, made cooler either by Water, Snow, or Nitre, to cool the Summer-heat, is to be avoided as pernicious to the Nerves.

When is it proper to drink at Meals?

As Hunger argues a necessity of [Page 76]eating, so Thirst implies a necessity of drinking, to supply the Radical Moi­sture. But though a man be not adry when he has eaten the half of the solid meat he intends, it is yet then good to drink, to mix and moisten it in the Stomach, by which means it may be the more easily digested, and convey'd to the Liver; for that Drink is the Vehicle of the Meat: But before Meat, and presently after Meals, after Bathing, or while a man is in a Sweat, all drinking is to be forborn.

Of Sleeping and Waking.

What Sleep is requisite for the Health of the Body?

Quiet, sound and moderate; for that Sleep is not commendable, which is disturb'd with restless Dreams; nor so slight, as to be disturb'd with the least noise; worst of all immoderate sleep; for it hinders the due expulsion of the Excrements out of the Body, and de­tains them beyond their time; it begets abundance of Superfluities, renders the Brain more cold and moist, breeds the [Page 77]Head-Ach, and causes Drowniness of the Mind, and Dulness of the Senses.

How long time may a man be al­low'd for Sleep?

Of this Judgment is to be made from the perfect Concoction of the E­lements; for no certain time can be as­cribed to all persons, in regard that some concoct sooner, some later. How­ever for the most part, six, seven, or eight hours at most is to be allotted for the time of sleep: But for the determin­ing the proportion of sleep, we must consider the Temper, Age, Nourishment received, and Labour the person has [...] more Sleep then the Flegmatic, Old men than Young men, they that feed more liberally, then they that feed spa­ringly; and they that have labour'd either with Body or Mind, then they that have used none.

Which is the best way for a man to lie when he takes his rest?

Let a man lie first upon his right side, that his Meat may descend more quickly to the bottom of his Stomach; then upon his left, that by the Stomach's [Page 78]resting toward the Liver, Concoction may be forwarded; which done, let him turn again upon his right side, that the Chylus may be more easily distributed to the Liver. Add to this, that the shift­ing of sides in this manner, does not a little refresh the weariness of the Body. Lying upon the Back is condemned by all, as being the occasion of many Dis­eases; and lying upon the face is bad for those who are troubled with deflucti­ons in the Eyes.

What time is most wholesom for Sleep?

The most convenient time is the Night, two or three hours after Sup­per; the Night being most fit for Sleep, by reason of its Moisture and Tranqui­lity: Besides, that it affords time enough to perfect the Concoction of the Meat, there being no occasion for a man to di­sturb his through exigency of business. On the other side, sleeping by day is most pernicious, because it fills the Brain with too much moisture, which ought rather to be dried up by waking.

What Waking is most whole­som?

As moderate Sleep is wholesom, immoderate hurtful, the same is to be said of waking; for as too much Sleep over-cools and moistens the Brain, so excess of waking weakens the Temper of the Brain, debilitates the Senses, hinders Concoction, and begets Gru­dities; for that while a man wakes, the Natural Heat together with the Bloud and Spirit, keeps out in the external parts. so that as the Night is the season for Sleep, so is the Day for Waking: Wherefore it was the Precept of Hip­pocrates, to sleep by night, and wake by day; for the night causes a better con­coction, and the day a better distribu­tion of Nourishment, and expulsion of Excrements: Besides the Animal Facul­ty is more encourag'd to labour in her Functions by the heat and light of the Day.

Of Exercise.

What Exercise is requisite?

Not too easie, nor too vehement; not too swift, nor too slow; but mode­rate: However the Flegmatic require [Page 80]a stronger and more violent Exercise then the Choleric. Equality in Exer­cise is preferr'd before Inequality: And that Exercise which most delights the Mind, ought to be look'd upon as the most wholesom.

How long is Exercise to be conti­nu'd?

Till the Body grow warm, and a lively Colour appear in the Counte­nance, together with a Sweat mix'd with a hot Vapour; till the Respiration be large, yet easie; and while the Motion continues equal and brisk. While any of these fail, 'tis time to desist, lest the Body grow colder, drier and leaner with long exercise: But always let the exer­cise of the person be answerable to his Food; for the more liberally or spa­ringly a man feeds, the more or less he ought to exercise.

What is the method of Exercise?

Exercise is requisite as often as the Body is fed; a gentle motion at first, then more vehement, then more gentle again.

What time is most fit for Exer­cise?

When the Concoction is perfect­ed. But in regard that Exercise stirs up the Natural Heat, without which, the Meat cannot well be concocted; Exer­cise ought to be always us'd before Meals: Besides that, Exercise consumes many Superfluities, which are first to be expell'd, before any more Nourish­ment be receiv'd in. After Meals Exer­cise is hurtful, in regard the agitation of the Body joggs down the Nourish­ment out of the Stomach ere it be con­cocted, which occasions several Crudi­ties in the Veins, that beget several Diseases. Neither is a man to exercise, till he has emptied his Body of such Ex­crements as call upon Nature, lest any thing of them be carried away into the Habit of the Body, through the force of the Natural Heat redoubled by Exer­cise.

Of the Rest.

When is Rest required?

When the Body is wearied with extraordinary motion; for in all moti­on of the Body, says Hippocrates, when any person comes to be wearied, Rest [Page 82]is presently the Remedy against Weari­ness. This Ovid also confirms, where he says, That whatever wants alternate Rest, can never long support it self; for Rest repairs the strength, and re­creates the weary Members. The Mind also wearied with Cares and study, stands in need of Relaxation and Rest, which unless you grant, it is impossible to maintain its Vigor.

Ease nourishes the Body, and feeds the Mind. But as moderate Ease is wholesom, so immoderate Sloth is hurt­ful; for it dulls the vigor of the Mind, and begets Crudity: For as by Exercise the Native Heat is increas'd, and Con­coction expedited, so is it by Sloth ex­tinguish'd, and Concoction hinder'd.

Of the Excrements.

What Excrements are whole­som?

The several Excrements if they be moderate, and seasonably thrown off, are wholesom; but if they be kept in, and tarry too long in the Body, they putrefie, and breed several sorts of Dis­eases: [Page 83]Wherefore for the preservation of Health they are to be expell'd in time by the help of Art.

But artificial evacuation is not convenient, because we learn out of Hip­pocrates, That sane People purg'd by Ca­thartick Med'cins, suddenly decay.

That is to be understood of such as are of an unblameable habit of Body, who before Meals are constant in their exercise of their Body and Mind, and take an accurate care in observing due Concoction. But as for them who keep no constant method of Feeding, or through Intemperance, or Business, or Ignorance, tho healthy and strong, they cannot pretend to be safe from Diseases, unless it be by a provident loosning the Belly by intervals, or sometimes by ma­king use of more powerful Purgation, and by seasonable opening a Vein, or taking such Remedies as are effectual to concoct, attenuate, and cleanse, as Ga­len tells us in his Book De Euchymia.

What is to be observ'd in deter­mining the Quantity of Evacuation?

You are always to consider the strength of the Person; for all Evacu­ation [Page 84]too excessive, is dangerous, be­cause it weak'ns the strength.

What is the method of Evacua­tion?

Where there is most superfluous Matter, there by little and little, not all at once evacuation is to be made, lest the Body be too suddenly and too vio­lently weak'nd; therefore it is better to let Bloud often, then to take away too much at one time. In the same man­ner it is safe to purge the Body by mode­rate reiteration, then to give a Scowrer all at once. Thus it is better to procure Sweat, Urine, or Womens Flowers by gentle reiterated Med'cins, then by one forcible Medicament. And thus the mo­derate Use of the Venereal Act with due cessation, may be wholsom for the pre­servation, whereas the immoderate use of it, is the destruction of Health.

What is the fittest time for Eva­cuation?

As for the Season of the Year, the Spring is the fittest for Bloud-letting and Purging, according to the Opinion of Hippocrates; for then, saith Philotheus, the Heat is neither too fierce, which [Page 85]a Dissolution of the Body, nor the Cold too vehement, which thickens the Hu­mors. Galen also prescribes the Eva­cuation of superfluous Humors in Au­tumn, by way of Precaution. Now for the Excrements which are hurtful in themselves, as the Excrement of the Guts, Urine, Sweat, Snot, and Spittle, they are daily to be evacuated; but such as are only hurtful in their Ex­cess, as the Seed and Menstruous Bloud, they may be retain'd till their Quantity offend.

Moderate Coition after the first Sleep is most profitable, as well for the pre­servation of Health, as for Generation: for then the Seed is perfectly concocted, and the loss of Spirits is easily made good again by the ensuing Sleep. Coi­tion, during the coming down of the Monthly Courses, is prohibited, for fear the Birth prove Leprous; nor is it good upon a full or a fasting Stomach. The Spring is the most proper season, and Youth the most proper Age for it. In other Ages of men, the Seed is either none at all, or else unfit for Generation. If the Flowers come not down, they [Page 86]are to be provok'd by Art, at the same time that usually they came down before. But neither Women with Child, nor Nurses, nor young Girles, nor Old Women are permitted to make use of Art in that particular.

Of the Passions of the Mind.

Of all the things not Natural, which belong to the preservation of Health, there only remain those which the Latins call Perturbations of the Mind. I desire thee to explain what and how many they are, and whether they be wholesom or no?

The Passions are Motions of the Mind, violent, and contrary to right Reason, which cause an alteration in the Body, because of the extraordinary force of the Native Heat acting together with the Spirit and Bloud, both without and within. There are four Principal Passions; two arising from an Opinion of a good Object, as Gladness, or Joy and Desire; and as many out of an appre­hension of a bad Object, as Sadness and Fear. Anger and Shame are added; but [Page 87]the first being a burning Desire of Re­venge, is referr'd to Desire, as the lat­ter may be said to relate to Fear.

The two first sorts of Passion, if they be moderate, are wholesom, otherwise pernicious: For many pusilanimous Persons have expir'd through immode­rate Joy, as the Writings of several Au­thors testifie; but all the rest are hurt­ful; for many have di'd through vehe­ment and sudden grief: at what time a weak little Soul being oppress'd by a strong Affection, was presently extinct, and suffocated, while all the Bloud was violently carry'd away to make an inun­dation upon its first Original. Thus Pliny relates, that P. Rutilius, hearing the News of his Brothers Repulse upon his putting in for the Consulship, pre­sently expir'd. Thus upon the 16th. of August 1619. Monteler, a Noble young Gentleman of Tours, and Lieutenant Colonel of the Regiment of Ments, through extraordinary Grief fell down suddenly dead, as he was talking in the Street: His Body being open'd, all his Bowels appear'd to be sound, only we observ'd his Pericardium to be full not [Page 88]only of Water, but a great quantity of thick Bloud, which upon some vehe­ment motion foregoing, the Heart be­ing contracted through extream Grief, had made its way through the two Lap­pets, and suddenly suffocated the Prin­ciple of Life, whence follow'd sudden Death. Through Fear also the Spirits and Bloud are drawn back to their first Fountain, whence it comes to pass, that the Parts wax cold, the Countenance grows pale, the Body quivers, Utte­rance fails, and the force and strength of the whole Frame grows weak and faint. On the other side, in Anger the motion of the Natural Heat is more ve­hement, which at length throws it self forth with violence into the outmost parts. From whence the Countenance becomes red, and the whole Body being warm, becomes more bold, and ready to put it self forth into danger. In Shame both the inner and outer Parts suffer; because the Heat first flies to the inner Parts, and then throws it self forth again. Seeing then the force of the Perturbations of the Mind is so great it behoves the Physician to correct or ex­pel them by all the Art imaginable.

Of Diseases.

What is a Disease?

A Disease is a Preternatural Af­fection by which the Action is first harm'd.

I thus dispute against it: Every Disease is not a Disposition; therefore is ill defin'd by Galen.

I deny the Antecedent.

I prove it thus: For the most part a Disease is a Habit; but Disposition is [Page 91]not a Habit; yea, it is oppos'd to Ha­bit by Aristotle, because Habit is a per­manent Quality which cannot easily be remov'd from the Subject; but Dispo­sition is a Quality that may be easily re­mov'd from the Subject.

The Word Disposition, that is, Affection, is understood by Galen, not according to that more special significa­tion, wherein Disposition, that is a preparation to Habit, is us'd by Aristo­tle; but according to the more general signification, under which he compre­hends Disposition and Habit: for some Diseases easily come, and soon go off; others are with difficulty remov'd.

Moreover, by this Argument I prove that the Disease does not in the first place injure the Action. Faculty differs from Action, as the Cause from the Effect; but the Disease first injures the Faculty; therefore the Action is not first injur'd.

That is false in an Organic Di­stemper; for the Use of the Instrument may be hinder'd without any injury to the Faculty.

However in a similar Disease the Faculty is injur'd before the Action.

I answer, A Physician makes his Judgment of all things according to Sense: but we do not find the Faculty hurt, before we find the Action fail.

Besides I thus prove, That every Disease does not injure the Action: A Wound is a Disease, but the Functions of the wounded Part remain entire, be­cause it attracts, retains, assimilates the Bloud, and lastly, restores the por­tion of Flesh cut off: There every Dis­ease does not injure the Action.

I Answer, these things are per­formed by the found part, which are next to the Wound.

How many general Divisions are there of a Disease?

A Disease is threefold; Similar, Organic, and Common.

What is a Similar Disease.

A Distemper which first injures the Action of the Similar Part.

Of how many sorts is Distem­per?

It is either Simple or Compound. A Simple Distemper is either hot, cold, [Page 93]moist, or dry. The Compound Distem­per is either hot and moist, hot and dry, cold and moist, cold and dry; at that either alone, or joyn'd with Matter.

What is an Organic Distemper?

A Disproportion of the Structure which first injures the use of the Or­gan.

Of how many sorts is it?

It is fourfold; either in the form­ing, the Magnitude, the Number or Situation.

What is the Disease of Form?

The Disease of Form is, when the natural Figure of the Frame is de­prav'd, or when a Passage or Cavity is dilated beyond measure, or streightn'd, or obstructed where it should not be; or when the Part is rough where it should be smooth, or smooth where it should be rough.

What is the Disease of Magni­tude?

The Disease of Magnitude is when any Part is increa'sd or diminish'd be­yond or beneath its due proportion.

What is the Disease of Num­ber?

The Disease of Number is when any Part is wanting or superabounds.

What is the Disease of Situa­tion.

When any Part loosens from its proper place, as when the Kall or great Gut falls into the Scrotum.

What is the Common Disease?

The separation of the Continuity, which hinders the Functions of both parts.

Of how many sorts is the separa­tion of Continuity?

Fourfold: A Wound, an Ulcer, a Fracture, a putting out of Joynt: which may be likewise call'd a Disease in Situation.

Why do you here omit a Tumor against Nature?

Because a Tumor preternatural is said to be a compounded Disease of Distemper, ill Figure, and separation of the Continuity, by a Word from the Greek call'd an Aposteme.

How many significations will the Word Aposteme bear?

Two: The one General, and the other Special; for generally the [Page 95]Word Aposteme is taken for any Tu­mor which is preternatural; but spe­cially for an Inflammation brought to Suppuration; and many times for a Tu­mor, wherein some certain Matter ap­pears in the Vesicle, resembling Honey or Grease, or thick Grewel.

Where do these Apostemes breed?

In the extream Parts of the Body.

There 'tis true they use to breed, but we observ'd not long since a new place which they had found out, never heard of before in the Schools of the Physicians.

The most Illustrious, the Marquess of Monte-pezzati, a Person of a sharp Wit, upon the ceasing of a Dysentery, to which he had been subject from his younger years, and after a suppression of the Emrods, which for eight years together had kept their constant course, in the 49th. year of his Age, 1619. he was taken at Tours with a violent and obstinate pain in the Head, the Conse­quence of which was a Delirium. All the Remedies that the most Famous Phy­sicians of Tours could imagine, were ap­ply'd, but all to no purpose: wherefore [Page 96]he was remov'd to Pressignac, at a good distance from the King's Court, whither I was call'd, together with three other of the most eminent, to try our Skill; but notwithstanding all the most violent Remedies that could be rationally us'd, not being able to vanquish the Distem­per, at length he dy'd Lethargic.

His Body being open'd under the for­most right-side Ventricle, a part of it was apparently corrupted, in which there appear'd various and sundry forms of an Aposteme, the Vesicles of which were about the bigness of a Pine-Nut. This Observation I thought fit to give thee an accompt of by the way. Now let us return to the General Discourse of Apostemes.

Of how many sorts are Tumors pre­ternatural?

Fourfold: Phlegmone, Erysipelas, Oedema and Skirrus.

What is Phlegmone?

It is a Tumor preternatural, caus'd by the Bloud starting out of the Veins, and dilating the Part with Heat, Red­ness, Paint, Beating, and resisting the Touch.

What is an Erysipelas?

An Inflammation very hot lying in the Skin, and sometimes incroaching upon the Flesh underneath, proceeding from a Choleric hot Blood, which by reason of its thinness causes no great Swelling, but disperses it self in length and breadth every way.

What is an Oedema?

A cold, loose, white Tumor, void of pain, leaving the print of the finger that touches it, proceeding from a Phlegmatic Humor.

What is a Skirrhus?

A hard, resisting Tumor, void of pain, with little or no sence of feel­ing, proceeding from a Melancholy Humor.

What is a Wound?

It is a new separation of the Con­tiguity in soft parts by some Cut, Bite, or other external Accident.

What is an Ʋlcer?

The separation of the Continuity in soft parts, made by Corrosion.

What is a Fracture?

It is the Union of the Bone separa­ted; occasioned by some external Acci­dent [Page 98]bruising or breaking the same.

What is Luxation?

It is the falling or slipping of a Joynt out of its proper place into ano­ther, to the impeding the voluntary Motion.

Of Morbific Causes.

What is here meant by the word Cause?

An Affection against Nature, which causes the Disease; the know­ledge of which, is call'd Aetiology.

The Cause of a Disease is gene­rally substantial, as some Humor or Wind, or something else preternatu­ral; as, a Stone; but Affection is a Quality; therefore Affection is not pro­perly the cause of a Disease.

The Word Affection is otherwise us'd by Galen and Aristotle; that is, for every thing that is able to destroy the natural Temper and Structure of the Body, and injure its Actions, whether it be Substance or Quality.

Of how many sorts are Morbisic Causes?

Twofold: Internal and Exter­nal.

Which is the Internal Cause?

That which resides within the Body.

Of how many sorts is this?

Twofold: the preceding and containing.

Which is the Antecedent Cause?

That which nourishes the Dis­ease.

Of how many kinds?

Two: Plethoric and Cacochymic.

What is the Plethora?

A Redundancy of all the Hu­mors equally augmented; or else a redundancy of the Blood alone.

How many kinds are there of Plethora?

Two: the one in respect of the Strength; the other in respect of the Vessels.

What is a Plethora in respect of the Strength?

When the Blood neither in quan­tity nor quality exceeding due measure, yet oppresses the Strength debilitated by some other Cause.

What is a Plethora as to the Ves­sels?

When the Humor exceeds its due measure; which is either light, when it only fills the Cavity of the Veins, and only exceeds proportion by a little, or distensive, when it distends and almost rends the Tunicles of the Veins.

How does the Plethora in respect of the Vessels, and that other in respect of the Strength differ?

When during the Plethora the Bo­dy waxes heavy, yet the Strength of all parts remains equal, only there is a fulness of the Vessels. But if the Body and the Arteries wax heavy, and the motion grows slow, if a drowsie, di­sturb'd and unquiet Sleep follow, and the Patient complain of being oppress'd by some weight, or that he carries some burden, or dream he cannot be remov'd out of his place, then it is an over-ful­ness oppressing the Strength.

What are the Signs of a Ple­thory?

The Antecedent are the Causes breeding plenty of Blood, such as are the just temper of the Body, Age, the Spring-Season, a temperate Clime, good Diet, and the accustomed evacua­tion of Blood suppressed. But the consequent Causes are Accidents which demonstrate an over-fulness and predo­minancy of the Blood; as, a red colour in the Face, swelling of the Veins, di­latation of the Vessels, a spontaneous stretching Lassitude, a bigger Bulk of Body, a fleshy habit of Body, a merry and jocund disposition, stupidity, drow­siness, a strong Pulse and thick, diffi­culty of breathing, and an aptness to bleed, &c.

What is Cacochymy?

Cacochymy is the redundancy of yellow or black Choler or Flegm; whence it is said to be threefold, Cho­leric, Melancholic, and Flegmatic.

By what Signs is a Choleric Caco­chymy known?

First, from the Causes demonstra­ting exuberancy of Choler, as a hot [Page 102]and dry Constitution, a constant and florid Age, Summer, a dry Season, a hot and dry Clime, a hot and dry Diet; and then by the signs of yellow Choler abounding in the Body, as a pale Face, yellow or blackish, a dry Habit of Body, lean, slender, hairy, acute Senses, swift and expedite, a sharp and diligent Wit, little Sleep, and unquiet, much Waking, Dreams of War, a swift and frequent Pulse, want of Stomach, an unquenchable Thirst, his Vomits and Stools full of Choler, Urine yellow, or somewhat inclining to Flame colour, with little sediment, &c.

By what signs is a Melancholy Ca­cochymy understood?

First, from the Causes shewing the Exuberancy of Melancholy; a natu­ral Temper, cold and dry, weakness of the Spleen, inclining Age, Autumn-Season, strong Diet, a melancholy way of living. Then from the several signs of prevailing Melancholy, a Leaden colour in the Countenance, a dry habit of Body, and lean, a fix'd Aspect, grim and sowr, full of fear and sadness, [Page 103]turbulent Sleep, little and slow Pulse, &c.

By what Signs is a Flegmatic Cacochymy distinguish'd?

First, from the Causes that in­crease Flegm; a Temper cold and moist, old Age, Winter-Season, a moist con­stitution of the Air, unseasonable Eat­ing, a sedentary Life, and long Sleep. Then from the Signs demonstrating redundancy of Flegm; a white livid complexion, swell'd cheeks, a large sat body, small veins, white hair, slow in his Actions, thick skull'd, a pro­found sleeper, dreaming much of Wa­ter and drowning, a slow soft Pulse, &c.

What is the containing Cause?

That which most nearly breeds the Disease; by some call'd the con­joyn'd cause.

Well then, I will prove there is no conjoyn'd cause. The contain­ing cause is that, which while it is present, the Disease remains; but when it is remov'd, the Disease ceases. But every cause of a Disease being [Page 104]taken away, the Disease is not remov'd; therefore there is no containing Cause.

I deny the Minor.

I prove it; if every cause of a Disease being remov'd, the Disease should be removd, there would be no need of Remedies to cure a Disease; but beside the Remedies which are pro­vided to remove the Morbific Cause, as for the curing of a bad Temper, which are first prescrib'd for the evacuation of the Humor, causing the illness of Temper, there are requir'd likewise others to correct the bad Temper, as hot Remedies in a cold Distemper; therefore the Cause being taken away, the Disease is not remov'd.

I answer, Where the Cause is conjoyn'd with the Disease, take away the cause, and all those diseases are re­mov'd, nor will there want any further cure. But as to those diseases of which there is no other internal cause, but a Plethory or Cacochymy, such as are es­sential Fevers, tho both those were re­mov'd, yet they require proper reme­dies to perfect the cure.

Then I argue thus; If there were [Page 105]any conjoyn'd cause, it would appear more especially in a Phlegmone; for the inherent Humor fix'd in the part in­flam'd, would then be the conjoyn'd cause of the Phlegmone, but the inhe­rent and fix'd Hum or into the part af­fected, is not the cause conjoyn'd, there­fore there is no conjoyn'd cause of a Disease.

I deny the Minor.

I prove the Minor. The Disease and the Cause of the Disease differ; but that Humor is the Phlegmone it self, therefore not the conjoyn'd cause of the Phlegmone.

I deny the Minor.

I prove the Minor. Where the De­finition agrees, to that also the thing defin'd agrees; But the Definition of a Phlegmone exactly agrees with the Hu­mor fix'd in the part inflam'd; there­fore it is the Phlegmone.

I deny the Minor.

I prove the Minor. A Phlegmone is a hot distemper inflaming the part where it is fix'd, swelling and distend­ing it, so that primarily and of it self it hinders the function of the part; [Page 106]but that Humor which is infix'd in the part, burns, distends, oppresses, and so being the Phlegmone, injures the Fun­ction primarily and by it self, without the aggravation of any other Accident.

I answer, That the Humor fix'd in the part inflam'd, is a Substance, that the Phlegmon is an Accident, therefore differs in the whole Genus, so far is the Definition from agreeing to both.

Which is the external Cause?

That which happens from with­out, and alters the Body extreamly; call'd the pre-incipient and evident, vulgarly the Primitive. And it is so much the evident cause of the Disease, by how much it is a thing not natural: For the Air causes a Disease, when it is intempe­rate and impure. And the Nourishment, if it exceed, or be defective, or if it be bad, or not taken as it ought to be. Also Motion and Rest, Sleep and Waking, when either are immoderate. Also when such things are retain'd that ought to be expell'd, and such things are expell'd that ought to be retain'd, they breed a Disease; as also the Passions of the Mind, if they be immoderate.

Of Symptoms.

What is a Symptom?

The Word Symptom, taken in a large sence, signifies whatever happens to a living Creature preternaturally. And so it is us'd generally for every preternatural Affection: But properly taken, a Symptom is defin'd, An Affe­ction against Nature, which follows the Disease, as the Shadow follows the Body: And therefore some of the Gre­cian Physicians rather chose to call it the Succedent, then a Symptom, tho the Word Symptom exactly agree with it, as coming from a Greek Word, which signifies, to fall together; for no other reason, but because it accompanies the Disease.

How many are the kinds of Sym­ptoms?

Three. Injury of the Actions, Excretion and Retention deviating from the custom of Nature, and sensi­ble Affections of the Body preterna­tural.

What are the differences of Acti­ons injur'd?

The difference of injur'd Actions is to be gather'd from the number of Actions safe and uninjur'd; for they are injuries done either to the Animal, Vital, or Natural Actions.

By how many ways is every one of these injur'd?

Every Animal, Vital and Natural Action is injur'd two ways; either be­cause it is not done, or ill done: And ill doing is twofold, either feebly, or not as it ought to be. So that there is a threefold annoyance of every Action.

What are the Annoyances of the Animal Functions?

The Annoyances of the principal Functions are, the debilitating, de­praving and destruction of the Imagi­nation, Memory and Ratiocination. Among which, Madness, Lunacy and Delirium are accompted chief. The common Injuries of the sensible Actions, are, deprivation of the Senses, and difficulty of Apprehension, which de­notes a vitiated Sence. Restless waking, and drowsie Sleep are accompted Inju­ries [Page 109]of the inner Sense; but there are particular injuries of every outward Sense, as to the Eyes, are, Blindness, Dimness of Sight, or a de­prav'd Sight; as to the Ears, Deaf­ness, Thickness of hearing, or a de­prav'd Hearing. As to the rest, tho they want proper terms of expression, yet there is the same proportion. Feel­ing in its Function has one proper Sym­ptom above all the rest, which is Pain. The Annoyances of the moving Actions are Immobility, difficult Motion, or a deprav'd Motion, as Trembling, Con­vulsive, or Panting. There is also pri­vation of Speech, difficulty of Speech, and deprav'd Speech.

What are the Annoyances of the Vital Functions?

Among the Annoyances of the Vi­tal Actions, are reckon'd Privation of the Pulse, and a deprav'd Pulse; also stopping of the Breath, and difficulty of Breathing.

What are the Injuries of the Na­tural Functions?

The Injuries of the Appetite, are, loss of Stomach, a Canine Appetite, and a deprav'd Appetite.

[Page 110]

The Injuries of concoction and cru­dity, slow concoction, and difficult concoction. As many are the Injuries of Retention and Expulsion, tho want­ing proper Terms. And indeed every Action may be said to be injur'd three wayes; if it be done feebly, or not as it ought to be, or not at all.

Why does a deprav'd Expulsion and Retention attend the Injuries of the Functions?

The due course of the Excre­ments is impeded, in regard that the expulsive Faculty is excessively disor­der'd; and the same reason for the retentive Faculty.

What is the Ametry or Disorder of the Excrements?

A vicious annoyance which the Excrements have contracted by rece­ding from the due course of Nature.

Of how many sorts is it?

Threefold, in Substance, in Quantity, and in Quality; in regard that the Purgations of the Body are preternaturally detain'd therein, or else recede and deviate from the due course of Nature, either in their [Page 111]whole substance, or in quantity, or in quality. Thus saies Galen, Lib. 6. De Sympt.

What d'ye call the default of Sub­stance?

When the Excrement is in its whole kind preternatural; as a Stone, Gravel, or Worms: Or else, when the manner of Purgation is preternatu­ral, not the Excrement; as, Bleed­ing at Nose, Ears, Mouth, Yard, or Belly.

What is the fault of Quan­tity?

When the just measure of Na­ture is not observ'd in Purgation; but that the Excrements come forth either in too great abundance, or too spa­ringly.

What is the Fault of Quality?

When the heat of the Excre­ments deviates from the custom of Nature, as if they be either black, li­vid or green; if the smell offend more then usually; if there be any thing of unusual bitterness, saltness, or acrimony, [Page 112]if any clamminess, hardness or thinness more than ordinary.

Why is the Ametry or Excess of Excretion joyn'd with that of Reten­tion?

Because the Excrements no less deviate from the course of Nature, nor contract Corruption, when that which ought to come away, is retain'd, then when that which ought to be retain'd, comes away.

What Symptoms relate to the Irregularity of Retention?

The suppression of the Flowers and Emroids, costiveness, retention of Sweat and other Excrements, the eva­cuation of which is necessary for health.

Why d'ye place the preternatu­ral Affections of the Body which are ob­vious to Sense, next after the Irregu­larity of the Excrements?

Because they are bred out of the corruption of Excrementitious Hu­mors.

How many Symptoms are there belonging to the sensible Affections of the Body?

They are said to be as many as [Page 113]there are Senses with which they want to be perceived; for some are visible, others audible, others to be smelt, o­thers to be tasted, others tangible.

Which are the visible preterna­tural Affections of the Body?

Unseemly Colours, which arise from the Colours of the subject Hu­mors; as, Yellow in the Jaundice, Pale in the Disease proceeding from Phlegm, call'd Leucophlegmasie; Black, in the Le­prosie; then the Shape, Bulk, and all the visible qualities of the Body chang'd.

Which the Audible Affections?

Preternatural Sounds, as Tink­ling in the Ears, Ratling in the Throat and Lungs, Gnashing of the Teeth, Belching and breaking Wind; as also raving and trembling Speech.

Which concern the Smell?

The noysom Smells which the Arm-pits, Ears, Nostrils, Mouth, Feet, and the whole Body exhales.

Which concern the Taste.

Bitterness in the Mouth arising from yellow Choler, Acidness from Me­lancholy, and Saltness from Phlegm.

Which belong to the Feeling?

All the first Qualities, as hot, cold, moist and dry, and what derive them­selves from these, as, Softness, Hard­ness, Roughness, Loosness, Rugged­ness, and the like, which are perceiv'd in the skin by feeling.

Of Signs.

What is a Sign?

Whatever being obvious to our Senses, is attended with something hid­den, that is a sign of it. Thus a Symp­tom being conspicuous, is the express sign of the latent design from whence it flows; in like manner the evident cause, as vicious Diet, is the sign of the Disease which is occasion'd.

How many sorts of Signs are there?

They reckon up three principal sorts; wholesom, which indicate Health; unwholesom, which indicate a sickly constitution; and neuter, which shew a neutral constitution between sick and well.

How many are the signs that in­dicate unsoundness of Health?

Twofold; Diagnostic, which de­clare the present constitution of the Disease; and Prognostic, which por­tend the future condition of the Pati­ent. Some add the Anamnestic, which, by calling to remembrance what was past, guess at the present and future state of the Disease.

How many are the Diagnostic Signs?

Threefold: In regard that some demonstrate the part affected, others the cause, others the kind of the Dis­ease; which if proper and inseparable, are call'd Pathognomic Judges of the Af­fection; if common and separable Ac­cidents, they are call'd Associates.

What Signs are to be consider'd for the obtaining the Prognostic?

Besides the proper and insepara­ble Symptoms of the Disease, there are others that come over and above, which declare the bigness of the Disease; and others that appear over and above, which declare the Motion and Nature of the Disease.

Why are the proper and insepa­rable Diagnostics of a Disease numbred among Prognosticks?

Because future conjectures are drawn from the species of the Disease; for some Diseases in their species are in­curable; as in a Cancer: Others cura­ble, as a Tertian Fever; some short, as Quotidians; others tedious, as He­ctic and Quartans. Add to this, that the proper Symptoms much increasing, signifie the violence of the Disease, and therefore portend danger; as, if a ve­hement pain in the side extend it self to the Throat or Hypochondrium, and there happen a great difficulty of breath­ing, and a strong Cough, it is adjudg'd a dangerous Pleurisie.

What d'ye call the Symptom su­pervenientia, or coming over and above?

Symptoms arising from the propa­gation and increase of the Cause, which indicate the increase of the Disease; as in a Pleurisie, Phrensie, Loosness, dif­ficulty of Breath, Redness of the Face and Eyes, Spots upon the Breast, Red­ness of the Back and Shoulder-Blades.

What d'ye call Appearing over [Page 117]and above, or insuper apparentia?

Such as besides the inseparable Symptomes, manifestly shew themselves, as it were going or proceeding forth; such are the signs of Crudity or Con­coction, which argue that the Crisis will be sooner or later.

What is the Crisis?

The Crisis is a sudden change in the Disease, either to Life or Death: whereby it happens that a Crisis is ei­ther good or bad; and both either per­fect or imperfect.

What does the Word Crisis de­note?

The Word Crisis comes from a Greek Word that signifies to judge, or make a judgment of: So that Crisis is no more then Judgment, and is often taken for the Combat of Nature with the Disease, and sometimes for the se­paration and expulsion of noxious Hu­mors, and sometimes for the issue of the Disease, be it what it will.

Which Crisis is perfectly good?

Such as being shewn by the signs of Concoction appearing upon the day of the Sign, comes to perfection upon [Page 118]the Critical day without any dangerous Symptoms, with a manifest excretion or purgation according to the Species of the Disease, and Nature of the Pati­ent.

Which is imperfectly good?

That which does not altogether remove the Disease, but causes the Pa­tient to be more chearful in his Distem­per.

Which Crisis is perfectly bad?

That which hastens Death.

Which is imperfectly evil?

That which precipitates the Pa­tient into a worse condition.

How are the Critical Signs divi­ded?

Some Critical Signs precede, o­thers accompany, and some follow the Crisis.

How many Signs precede?

They are of two sorts; some shew the day and time of the Crisis, o­thers what sort the future Crisis will be.

Which are the signs that shew the time and day of the Crisis?

The signs of Concoction and Cru­dity, [Page 119]which appear in the universal Excrements, as Urine and Ordure: For they certainly foretel whether the Crisis will be sooner or later, and what day Judgment will be made of the Dis­ease; for if the Urine appear concoct­ed upon the fourth day, as, if it have a white settlement, smooth and equal, it shews the Crisis will be upon the se­venth.

What more do the signs of Con­coction and Crudity declare?

As the signs of Crudity sometimes portend not only diuturnity of the Dis­ease, but Death, so the signs of Conco­ction promise not only a short stay of the Disease, but also security.

Is that perpetual?

Yes; so that the concoction be continual and constant; for that is the best Urine, saies Hippocrates, when both the Urine and the Sediment is white, smooth and equal, during the whole time, until Judgment be given of the Disease. But if there be an Intermission, that it be sometimes pure, and sometimes crude, with a white, and smooth Settlement [Page 120]now and then, it argues longer conti­nuance, and less safety; for continu­ance of Concoction argues strength of Nature, and predominancy of the Na­tural Heat. But if the Concoction be interrupted, and that signs of Conco­ction appear in the Morning, but none in the Evening, and that the Water be sometime crude, sometime concocted, no security of a Crisis can be expected from such a concoction, for that the Disease and Nature are upon equal terms, and the Victory remains doubt­ful; Nature begins the concoction, but cannot perfect it through Imbecility, or else the Malignity of the severe Humor, that it will not admit of concoction.

Are there no other signs that in­dicate the Time and Day of the Crisis?

Besides the signs of Coction and Crudity, the Motion also of the Dis­ease is to be observed to tell the time and day of the Crisis. For such Dis­eases as move with violence and swift­ness are soonest judged of; those that are extreamly peracute, in the first fourth day; peracute, the first seventh day; simply acute, the fourteenth day; [Page 121]acute, by mutation from species to spe­cies, may be put off till the fortieth day. The motion also of the Disease declares whether the Crisis will happen upon an even or odd day: For when a Crisis is only made when Diseases are in their vigor and exasperation, never in the beginning, nor in the declination, if the exasperation of the Disease happen upon an even day, the Crisis may be ex­pected upon an even day, and so on the contrary.

What are the signs of a Crisis at hand?

The signs that usually next pre­cede a Crisis, are, a vehement pain in the Head, tumbling and tossing, anxie­ty, unquenchable thirst, an unequal Pulse, and the like. For as Hippocrates says, The Night becomes very tedious to them upon whom the Crisis is made before the Fit.

How many sorts are there of a Crisis?

Two; Excretion, or Removal: For the Translation of every Humor from one part to another, is made ei­ther by flowing forth, or by removal.

Which are the Differences of Ex­cretion?

Bleeding at Nose, Sweating, Loos­ness, Vomit, and Streaming sorth of the Urine.

How many are the signs of a Cri­sis by Excretion, or Removal and Set­ling?

Two; for some are universal, others proper to every species.

Whence are the universal gather­ed?

From the motion of the Disease, the part affected, and the Age of the Patient.

What is the motion of the Dis­ease?

Acute Diseases are judg'd by eva­cuation or excretion; Diuturnal, by removal and settlement; for the nature of Acute Diseases consists in quick and vehement, that of Diuturnal Diseases, in a slow motion.

But Diuturnal Diseases are often judg'd by evacuation; so Nicodemus was judg'd the 24th. day by Urine; A­naxion the 34th by Sweat; and Cleonae­ctides was perfectly judg'd the 80th. day.

I answer, Chronic Diseases are sometimes cur'd by excretion, in respect of the acute exasperations that happen.

What Judgments are to be made from the affected Party.

If the convex parts of the Liver be inflam'd, a Crisis may be expected either by bleeding at the right Nostril, or by sweat, or by stream of Urine: but if the hollow parts be affected, the Disease will be determin'd either by Looseness or by Vomits. Inflammati­ons of the Head are judg'd by the Blood bursting forth at the Nostrils; for there the extremities of the Vessels end; but Vomiting and Looseness cure the Inflam­mations of the Mesentery and Stomach.

What Conjectures may be made from the Age of the Patient?

Bleeding at Nose most commonly happens to young men in burning Fea­vers; to old men in the same Distem­per Loosenesses. Galen gives this rea­son, because the Humors in young men are full of Choler, thin and sharp, and therefore flowing upward; in old men Flegmatic, and therefore flowing down­ward.

These are the universal Signs of a future Crisis; now for the Signs pro­per to every Species. And first, what are the signs of a critical Bleeding pre­sently expected?

If in an acute Feaver you observe a redness all over the Patients face, a vehement pain in the Head and Neck, a high Pulse in the Arteries of the Tem­ples, a dimness of Sight, and dilatati­on of the Hypochondriums, with diffi­culty of Breath, you may expect a flux of Blood at the Nose.

Give me the reason of every sign.

When the Flux of Blood is near at hand, the Face grows red, the Blood being translated from the lower to the upper parts, and preparing to make its way through the Nostrils. The pain in the Head and Neck proceeds from the translation of the Morbific Humor, which tearing and rending the membra­nous parts, most exquisite in their feel­ing, beget that vehement pain; the Arteries beat high, by reason of their compression, which proceeds from the particular repletion of the veins; the Eyes wax dim by reason of the abun­dance [Page 125]of thick Spirits carry'd to the upper parts, that obstruct the passages, not admitting entrance to the Animal Spirits. The Hypochondrium is distend­ed, that is, the Liver swells, by reason of the motion of the Blood, which be­gins its motion at the fountain and roots of the Veins. The difficulty of breathing proceeds from hence, for that the Blood coveting to ascend, oppresses the Diaphragma, which is the principal Organ of Respiration.

Are there any other Signs of in­stant Bleeding?

Besides those which are numbred up by Hippocrates, Galen adds, Noises in the Ears, Tickling in the Nostrils, seeming Apptritions of red things. Thus to a certain young man that lay in an acute Feaver, and suddenly leapt out of his Bed, he foretold an instant Bleed­ing; for that the young man being by him ask'd why he leapt out of his Bed, when there was nothing to scare him? made answer, that he saw a red Serpent creeping in at the Window.

What are the betokening signs of a critical Sweat?

Suppression of Urine, and a cold Quivering.

Why suppression of Urine?

Because the Matter of Urine and Sweat is the same; the serous parts of those Humors that are contain'd in the Veins; so that there being a Transla­tion of the serous into the whole Body, the Urine comes to be suppressed.

What causes the Shuddering?

The Acrimony of the serous Hu­mor hurting the Nervous Pannicle, which is of most exquisite sense.

Are there any other Signs of fu­ture Sweat?

The Moderns add a slow and fee­ble Pulse, fluctuating and uneven, and the fore-running of a hot Vapor steam­ing from the Head.

What are the signs of an ap­proaching Loosness?

Belching, breaking Wind, rumb­ling and swelling of the Belly: For these Signs argue the removal of the noxious Humor into the Veins of the Mesentery, and from thence into the Guts. The U­rine also appears thin and white, the Choleric part being all remov'd into the Belly.

What are the signs of approaching Vomit?

These are mention'd by Hippocra­tes; a reaching and desire to Vomit; griping of the Stomach by reason of the vicious Humor there harbouring; frequent spitting, the Humor evapora­ting from the Stomach to the Mouth, a darkness of sight, by reason of the cloudy Vapour exhaling from the Sto­mach. Others add a bitterness upon the Tongue, and palpitation of the lower Lip.

What are the signs of a Flux of Urine?

Hippocrates delivers none; but Galen admonishes, that they are to be gather'd from the privation of other Purgations. For if no signs appear of Bleeding, Sweating, Loosness or Vo­mit, but that the signs of Critical Con­coction and Crudity have preceded, it is most agreeable to Reason that the Disease must be judg'd by Urine, espe­cially if there be a heaviness in the Hy­pochondrium, and a burning in the ex­tream parts of the Yard, and that the Patient has all along during the Distem­per, [Page 128]made thick and plentiful Water.

So far for the Signs of Excreti­on; now tell us the signs of a future removal and settlement.

In Diuturnal Diseases, where Na­ture is not able to throw off the thick Humors by excretion, a Settlement must be expected, especially in the Winter; also if Purgation were by Nature begun, but not perfected; or if the Patient have made thin and crude Urine during the whole course of the Disease, with healthful and good signs.

Tell us now the Signs portending a good or bad Crisis?

Whether the Crisis be good or bad, we judge by the Signs concomi­tant and subsequent.

Which d'ye call Signs concomi­tant?

Such as appear with the Crisis it self, so that the Excretion or Settlement happening, easily shew whether it [...]e good or bad.

Which are the signs of a good Excretion?

To make an Excretion advanta­geous, four things are requir'd, conve­nient [Page 129]Quality, sufficient Quantity, sea­sonable Time, and a manner of Purga­tion familiar to Nature.

What Quality is requir'd?

That quality is most to be commend­ed when the peccant Humor is purg'd out after due concoction; for the Pur­gation and Expulsion of crude Humors is bad.

What is Quantity?

It ought to be moderate: For as immoderate Expulsion is dangerous, in regard all Excess is an Enemy to Nature, so of critical. Excrements there ought to be no small purgation; for a small Expulsion shews that the more copious and malignant Humors cannot be go­vern'd by Nature; or else it shews la­bouring Nature's sudden Dissolution: And therefore little Sweats, Droppings of Blood, and Vomits in small Quantity are all condemn'd by Hippocrates; for all the noxious Humor, not any part of it ought to be evacuated; in regard that what is left after the Crisis in Dis­eases, is the occasion of a Relapse.

What time?

Upon the critical day; for all [Page 130]other expulsions are to be suspected.

What is the Method of Purgation?

Purgation ought to come forth all together in a good quantity, and not by degrees, through the places proper, not through the nobler parts; not ob­liquely, but in a streight line through the open passages.

Thus when the Spleen is affected, for the Blood to burst from the right No­stril; and when the Liver is affected, to break out at the left Nostril, is evil. For excretion in a straight line argues a stronger contention of Nature; where­as oblique excretion argues the Malig­nity of the Humor, the weakness of the Part oppressed, and an obstruction of the Passages.

What are the good conditions of a wholesom Abscess or Settlement of the bad Humor?

In a wholesom Abscess three things are requisite in the Opinion of Hippo­crates; Where, from whence, and for what reason. Where, denotes the Part where the settlement is made, which ought to be some inferiour or more ig­noble Part, remote from the Part affect­ed, [Page 131]capable to contain all the Morbific Matter, otherwise there is danger of a reflux. From whence, denotes from what Part the Matter is remov'd, from the right or the left; for the removal ought to be in a straight line. For what reason, denotes the cause of the removal; that is, whether through a true concoction of the morbific matter, or whether by some unseasonable provocation; for if it happen while the matter of the Dis­ease is crude, the consequence will be evil.

There remain the consequent signs, that shew us either a prosperous or doubtful Crisis. From whence are they gather'd?

From the Quality of the Body, the Actions and Excrements.

What is to be regarded in the Quality of the Body?

The Quality of the Body is dis­cern'd by the colour and bulk. If the Face be well colour'd, the excretion or purgation was wholesom; if the Co­lour be livid, yellowish, or black, the purgation is symptomatical; if the swel­ling of the Face falls, that was swell'd [Page 132]before, the Crisis is perfect; if it con­tinue puffie, there is some fear of re­lapse.

What as to the Actions?

Whether the Actions Natural, Vi­tal and Animal are right: If there be a good Reception, Concoction and Ex­pulsion, the Crisis is true and good; if kecking, loathing of Meat, sowr Belches, and offensive to the smell, Thirst and Extension of the Hypochondriums, a Relapse is to be fear'd; if an equal and more remiss Pulse, easie respiration, and temperate heat, the Crisis is safe; if a thick Pulse, and an ardent heat, it ar­gues a remaining want of Temper in some of the Bowels, which may breed a new generation of Humor; if the Mind and Senses be at ease and sound; if the Patient sleep quietly, and turn without disturbance from one side to the other, it argues a good Crisis; the contrary justifies an evil one.

What as to the Excrements?

If the Excrements be well colour'd and figur'd, and the Urine like those of healthy people, they testifie a healthy Crisis; if thin or red, they threaten a relapse.

Tell me now the difference of Critical Days?

There are three differences of Critical Days; some are truly Critical, call'd principal; others Indicatory, and others such as fall between the Principal and the Indicatory.

What are the Days truly Critical?

Such as judge perfectly, faithfully, manifestly, and without danger.

How many are the principal Cri­tical Days?

Three; the seventh, fourteenth, and twentieth. The seventh is the term of peracute Diseases; the four­teenth, of simply acute; the twentieth of acute Diseases, that were slow from the beginning, or such whose Acuteness did not last.

What is the Cause of Critical Days.

The cause of Critical Days is twofold; the one Material, the other Efficient. The Material is a noxious Hu­mor, peccant both in quality and quan­tity. The Efficient is twofold; the one universal, and most remote; the Hea­ven, all whose Influences the inferior [Page 134]Moon receives, and communicates them to us. The other particular and near, that is to say, Nature; which tho void of Counsel and Reason, has certain mo­tions confin'd to certain Order, and therefore has made choice of the se­venth, fourteenth, and twentieth day, for the Perfection of Crisis's.

But why is the twentieth day more critical then the twenty first, see­ing all the Sevenths are perfectly criti­cal?

I answer, that the twenty first is the end of the third Seventh; for of the three Sevenths only the first is to be reckon'd whole, and the second is copu­lated with the third, so that the four­teenth day is the beginning of the Se­cond, and beginning of the third.

Why are both the latter Sevenths coupled together shorter by one day then the first?

That happens for two reasons: the first is, because the natural Motion, of which kind is the Critical, is slower in the beginning, swifter in the end: Se­condly, because the morbifick Matter attenuated and mitigated during the [Page 135]first Seventh, is more easily and swiftly expell'd by Nature in the following Sep­tenaries.

Is not the 21st. sometimes critical?

Yes; for in regard the thicker and more contumacious Matter of the Dis­ease is not so easily overcome by Nature, the Crisis is sometimes prolong'd to the 21th. day, and then the Septenaries are all equal: Therefore, says Hippocrates, when a Crisis happens upon odd days, there is the 3, 7, 9, 11, 14, 17, 21. Sweats are good in Feavers that appear upon the 3, 5, 7, 9, 11, 14, 17, 21; so that altho we give the pre-eminence to the 20, yet we do not exclude the 21th.

Which are the indicatory days?

Those which prepare us to judge the future Crisis upon the three seventh days.

How many are they reckon'd to be?

Three; the 4th. 11th. 17th. To which the Prerogative of judging is de­ny'd; for the Judgment made upon those days is imperfect; only they may give some light into the true Crisis; for the 4th. is the Index of the 7th. the 10th. of the 14th. and the 17th. of the 20th.

Is that perpetual?

Yes, yes; if there be nothing in­ternal or external that disturbs the or­dinary course of Nature; as if the Phy­sitian has not mistaken, or that the Pa­tient or Tenders have not gone accord­ing to Directions: For it may happen through some external cause, that the 4th. may not always be the Index of the 7th. nor the 11th. of the 14. nor the 17th. of the 21th.

Which are the interfalling days?

Those that provoke Nature, and cause Purgations before their time, as in the first Septenary the third and fifth, in the second, the 9th. and 13th. in the third, [...]he 19th. These days are indi­catory and preparatory, because they are uneven; but the Crisis that is made upon those days is imperfect and dange­rous, in regard that Nature is so pre­voked by the malignant Quality of the morbific Humor, that she only expels crude and concocted together, and good Humors with bad.

How are the other Days call'd?

The other interfalling days, are, the 6th. 8th. 10th. 12th. 16th. 18th. and [Page 137]these are call'd Vacant Days, because they are neither Critical, nor Indica­tory, nor Provocative. For tho some Purgations may happen upon those days, yet they all proceed from the ma­lignity of the Disease, not from Na­ture either victorious or exasperated, and therefore they are only Symptoma­tical, not Critical.

The 6th. of all dayes is the worst, cruel, treacherous, and altogether an Enemy to the 7th. Wherefore the lat­ter is lik'nd to a merciful Prince, who rescues many from Destruction; the 6th. day by Galen is call'd a Tyrant, in re­gard it precipitates all that [...]e sick in­to their Tombs, or at least to great danger of Death.

The Vacant Days by some Learned Physitians are call'd Med'cinal, because upon those Days the Physician may safe­ly administer his Cathartic Remedies, which he dares not do upon the Criti­cal days, for fear of disturbing Na­ture.